Tazkirul Quran(Maulana Wahiduddin Khan) — Al-Mu'minun 23:1 – Ash-Shu'ara 26:227

In this world of God, success is for one who is a true believer, one who devotes himself fully to God and not to anybody other than God, and who leads a God-oriented life. Realisation of God is not a simple matter. It brings about a revolution in the life of a man. He becomes a worshipper of God and bows down before Him in submission. His sincerity and seriousness increase to the extent that wasting time in useless pursuits appears fatal to him. He sets aside a portion of his earnings in the name of God and with that he helps the needy. He exercises control over his sexual desires and gives free rein to them only within the limit prescribed by God for the purpose. He lives his life in this world as a responsible person and never misappropriates whatever is entrusted to him. Such a man never dishonours any pledge undertaken by him. Those who possess these qualities are the favoured subjects of God. These are the people for whom God has kept ready the ideal world, namely, the gardens of Paradise. After death they will be sent into this sublime atmosphere so that they may savour its joys forever.

In this world of God, success is for one who is a true believer, one who devotes himself fully to God and not to anybody other than God, and who leads a God-oriented life. Realisation of God is not a simple matter. It brings about a revolution in the life of a man. He becomes a worshipper of God and bows down before Him in submission. His sincerity and seriousness increase to the extent that wasting time in useless pursuits appears fatal to him. He sets aside a portion of his earnings in the name of God and with that he helps the needy. He exercises control over his sexual desires and gives free rein to them only within the limit prescribed by God for the purpose. He lives his life in this world as a responsible person and never misappropriates whatever is entrusted to him. Such a man never dishonours any pledge undertaken by him. Those who possess these qualities are the favoured subjects of God. These are the people for whom God has kept ready the ideal world, namely, the gardens of Paradise. After death they will be sent into this sublime atmosphere so that they may savour its joys forever.

In this world of God, success is for one who is a true believer, one who devotes himself fully to God and not to anybody other than God, and who leads a God-oriented life. Realisation of God is not a simple matter. It brings about a revolution in the life of a man. He becomes a worshipper of God and bows down before Him in submission. His sincerity and seriousness increase to the extent that wasting time in useless pursuits appears fatal to him. He sets aside a portion of his earnings in the name of God and with that he helps the needy. He exercises control over his sexual desires and gives free rein to them only within the limit prescribed by God for the purpose. He lives his life in this world as a responsible person and never misappropriates whatever is entrusted to him. Such a man never dishonours any pledge undertaken by him. Those who possess these qualities are the favoured subjects of God. These are the people for whom God has kept ready the ideal world, namely, the gardens of Paradise. After death they will be sent into this sublime atmosphere so that they may savour its joys forever.

In this world of God, success is for one who is a true believer, one who devotes himself fully to God and not to anybody other than God, and who leads a God-oriented life. Realisation of God is not a simple matter. It brings about a revolution in the life of a man. He becomes a worshipper of God and bows down before Him in submission. His sincerity and seriousness increase to the extent that wasting time in useless pursuits appears fatal to him. He sets aside a portion of his earnings in the name of God and with that he helps the needy. He exercises control over his sexual desires and gives free rein to them only within the limit prescribed by God for the purpose. He lives his life in this world as a responsible person and never misappropriates whatever is entrusted to him. Such a man never dishonours any pledge undertaken by him. Those who possess these qualities are the favoured subjects of God. These are the people for whom God has kept ready the ideal world, namely, the gardens of Paradise. After death they will be sent into this sublime atmosphere so that they may savour its joys forever.

In this world of God, success is for one who is a true believer, one who devotes himself fully to God and not to anybody other than God, and who leads a God-oriented life. Realisation of God is not a simple matter. It brings about a revolution in the life of a man. He becomes a worshipper of God and bows down before Him in submission. His sincerity and seriousness increase to the extent that wasting time in useless pursuits appears fatal to him. He sets aside a portion of his earnings in the name of God and with that he helps the needy. He exercises control over his sexual desires and gives free rein to them only within the limit prescribed by God for the purpose. He lives his life in this world as a responsible person and never misappropriates whatever is entrusted to him. Such a man never dishonours any pledge undertaken by him. Those who possess these qualities are the favoured subjects of God. These are the people for whom God has kept ready the ideal world, namely, the gardens of Paradise. After death they will be sent into this sublime atmosphere so that they may savour its joys forever.

In this world of God, success is for one who is a true believer, one who devotes himself fully to God and not to anybody other than God, and who leads a God-oriented life. Realisation of God is not a simple matter. It brings about a revolution in the life of a man. He becomes a worshipper of God and bows down before Him in submission. His sincerity and seriousness increase to the extent that wasting time in useless pursuits appears fatal to him. He sets aside a portion of his earnings in the name of God and with that he helps the needy. He exercises control over his sexual desires and gives free rein to them only within the limit prescribed by God for the purpose. He lives his life in this world as a responsible person and never misappropriates whatever is entrusted to him. Such a man never dishonours any pledge undertaken by him. Those who possess these qualities are the favoured subjects of God. These are the people for whom God has kept ready the ideal world, namely, the gardens of Paradise. After death they will be sent into this sublime atmosphere so that they may savour its joys forever.

In this world of God, success is for one who is a true believer, one who devotes himself fully to God and not to anybody other than God, and who leads a God-oriented life. Realisation of God is not a simple matter. It brings about a revolution in the life of a man. He becomes a worshipper of God and bows down before Him in submission. His sincerity and seriousness increase to the extent that wasting time in useless pursuits appears fatal to him. He sets aside a portion of his earnings in the name of God and with that he helps the needy. He exercises control over his sexual desires and gives free rein to them only within the limit prescribed by God for the purpose. He lives his life in this world as a responsible person and never misappropriates whatever is entrusted to him. Such a man never dishonours any pledge undertaken by him. Those who possess these qualities are the favoured subjects of God. These are the people for whom God has kept ready the ideal world, namely, the gardens of Paradise. After death they will be sent into this sublime atmosphere so that they may savour its joys forever.

In this world of God, success is for one who is a true believer, one who devotes himself fully to God and not to anybody other than God, and who leads a God-oriented life. Realisation of God is not a simple matter. It brings about a revolution in the life of a man. He becomes a worshipper of God and bows down before Him in submission. His sincerity and seriousness increase to the extent that wasting time in useless pursuits appears fatal to him. He sets aside a portion of his earnings in the name of God and with that he helps the needy. He exercises control over his sexual desires and gives free rein to them only within the limit prescribed by God for the purpose. He lives his life in this world as a responsible person and never misappropriates whatever is entrusted to him. Such a man never dishonours any pledge undertaken by him. Those who possess these qualities are the favoured subjects of God. These are the people for whom God has kept ready the ideal world, namely, the gardens of Paradise. After death they will be sent into this sublime atmosphere so that they may savour its joys forever.

In this world of God, success is for one who is a true believer, one who devotes himself fully to God and not to anybody other than God, and who leads a God-oriented life. Realisation of God is not a simple matter. It brings about a revolution in the life of a man. He becomes a worshipper of God and bows down before Him in submission. His sincerity and seriousness increase to the extent that wasting time in useless pursuits appears fatal to him. He sets aside a portion of his earnings in the name of God and with that he helps the needy. He exercises control over his sexual desires and gives free rein to them only within the limit prescribed by God for the purpose. He lives his life in this world as a responsible person and never misappropriates whatever is entrusted to him. Such a man never dishonours any pledge undertaken by him. Those who possess these qualities are the favoured subjects of God. These are the people for whom God has kept ready the ideal world, namely, the gardens of Paradise. After death they will be sent into this sublime atmosphere so that they may savour its joys forever.

In this world of God, success is for one who is a true believer, one who devotes himself fully to God and not to anybody other than God, and who leads a God-oriented life. Realisation of God is not a simple matter. It brings about a revolution in the life of a man. He becomes a worshipper of God and bows down before Him in submission. His sincerity and seriousness increase to the extent that wasting time in useless pursuits appears fatal to him. He sets aside a portion of his earnings in the name of God and with that he helps the needy. He exercises control over his sexual desires and gives free rein to them only within the limit prescribed by God for the purpose. He lives his life in this world as a responsible person and never misappropriates whatever is entrusted to him. Such a man never dishonours any pledge undertaken by him. Those who possess these qualities are the favoured subjects of God. These are the people for whom God has kept ready the ideal world, namely, the gardens of Paradise. After death they will be sent into this sublime atmosphere so that they may savour its joys forever.

In this world of God, success is for one who is a true believer, one who devotes himself fully to God and not to anybody other than God, and who leads a God-oriented life. Realisation of God is not a simple matter. It brings about a revolution in the life of a man. He becomes a worshipper of God and bows down before Him in submission. His sincerity and seriousness increase to the extent that wasting time in useless pursuits appears fatal to him. He sets aside a portion of his earnings in the name of God and with that he helps the needy. He exercises control over his sexual desires and gives free rein to them only within the limit prescribed by God for the purpose. He lives his life in this world as a responsible person and never misappropriates whatever is entrusted to him. Such a man never dishonours any pledge undertaken by him. Those who possess these qualities are the favoured subjects of God. These are the people for whom God has kept ready the ideal world, namely, the gardens of Paradise. After death they will be sent into this sublime atmosphere so that they may savour its joys forever.

The vivid Quranic description of the various developmental stages of the formation and birth of human beings, is surprisingly identical with modern scientific findings. This provides a clear proof of the fact that the Quran is the Book of God. Had it not been so, such similarity between the findings of modern research and the statements of the Quran, made fourteen hundred years ago, would not have been possible. Cf. 39:6 and the corresponding note.

The vivid Quranic description of the various developmental stages of the formation and birth of human beings, is surprisingly identical with modern scientific findings. This provides a clear proof of the fact that the Quran is the Book of God. Had it not been so, such similarity between the findings of modern research and the statements of the Quran, made fourteen hundred years ago, would not have been possible. Cf. 39:6 and the corresponding note.

The vivid Quranic description of the various developmental stages of the formation and birth of human beings, is surprisingly identical with modern scientific findings. This provides a clear proof of the fact that the Quran is the Book of God. Had it not been so, such similarity between the findings of modern research and the statements of the Quran, made fourteen hundred years ago, would not have been possible. Cf. 39:6 and the corresponding note.

The young one of a human being grows in the womb of his mother. In ancient times, the period from conception till child-birth was shrouded in mystery. It was only in the twentieth century that modern scientific developments made it possible to observe the development of a baby in the mother’s womb and obtain direct information about it. The vivid Quranic description of the various developmental stages of the formation and birth of human beings, is surprisingly identical with modern scientific findings. This provides a clear proof of the fact that the Quran is the Book of God. Had it not been so, such similarity between the findings of modern research and the statements of the Quran, revealed fourteen hundred years ago, would not have been possible. The development of the embryo in the mother’s womb shows that the Creator of this world is the most perfect Being. Our knowledge of the creation of man from the very beginning, is sufficient to make us believe that a second creation will take place and will occur in exactly the manner described by the prophets.

The young one of a human being grows in the womb of his mother. In ancient times, the period from conception till child-birth was shrouded in mystery. It was only in the twentieth century that modern scientific developments made it possible to observe the development of a baby in the mother’s womb and obtain direct information about it. The vivid Quranic description of the various developmental stages of the formation and birth of human beings, is surprisingly identical with modern scientific findings. This provides a clear proof of the fact that the Quran is the Book of God. Had it not been so, such similarity between the findings of modern research and the statements of the Quran, revealed fourteen hundred years ago, would not have been possible. The development of the embryo in the mother’s womb shows that the Creator of this world is the most perfect Being. Our knowledge of the creation of man from the very beginning, is sufficient to make us believe that a second creation will take place and will occur in exactly the manner described by the prophets.

Man is a small creature. Compared to him, the universe is so large that it strikes terror into man. In the vastness of space, innumerable stars and planets revolve at high speed. Yet, the most wonderful aspect of the universe is that it is highly favourable to the existence of human beings. Moreover, exceptional the planet appear to have been made keeping all man’s needs in mind. For example, man is able to domesticate a variety of animals and put them to various uses. The cow’s stomach, for instance, is a wonderful factory which converts into a valuable commodity—milk. All these factors warrant man’s recognition of his Kind and Merciful God and his remaining ever grateful to Him.

Man is a small creature. Compared to him, the universe is so large that it strikes terror into man. In the vastness of space, innumerable stars and planets revolve at high speed. Yet, the most wonderful aspect of the universe is that it is highly favourable to the existence of human beings. Moreover, exceptional the planet appear to have been made keeping all man’s needs in mind. For example, man is able to domesticate a variety of animals and put them to various uses. The cow’s stomach, for instance, is a wonderful factory which converts into a valuable commodity—milk. All these factors warrant man’s recognition of his Kind and Merciful God and his remaining ever grateful to Him.

Man is a small creature. Compared to him, the universe is so large that it strikes terror into man. In the vastness of space, innumerable stars and planets revolve at high speed. Yet, the most wonderful aspect of the universe is that it is highly favourable to the existence of human beings. Moreover, exceptional the planet appear to have been made keeping all man’s needs in mind. For example, man is able to domesticate a variety of animals and put them to various uses. The cow’s stomach, for instance, is a wonderful factory which converts into a valuable commodity—milk. All these factors warrant man’s recognition of his Kind and Merciful God and his remaining ever grateful to Him.

Man is a small creature. Compared to him, the universe is so large that it strikes terror into man. In the vastness of space, innumerable stars and planets revolve at high speed. Yet, the most wonderful aspect of the universe is that it is highly favourable to the existence of human beings. Moreover, exceptional the planet appear to have been made keeping all man’s needs in mind. For example, man is able to domesticate a variety of animals and put them to various uses. The cow’s stomach, for instance, is a wonderful factory which converts into a valuable commodity—milk. All these factors warrant man’s recognition of his Kind and Merciful God and his remaining ever grateful to Him.

Man is a small creature. Compared to him, the universe is so large that it strikes terror into man. In the vastness of space, innumerable stars and planets revolve at high speed. Yet, the most wonderful aspect of the universe is that it is highly favourable to the existence of human beings. Moreover, exceptional the planet appear to have been made keeping all man’s needs in mind. For example, man is able to domesticate a variety of animals and put them to various uses. The cow’s stomach, for instance, is a wonderful factory which converts into a valuable commodity—milk. All these factors warrant man’s recognition of his Kind and Merciful God and his remaining ever grateful to Him.

Man is a small creature. Compared to him, the universe is so large that it strikes terror into man. In the vastness of space, innumerable stars and planets revolve at high speed. Yet, the most wonderful aspect of the universe is that it is highly favourable to the existence of human beings. Moreover, exceptional the planet appear to have been made keeping all man’s needs in mind. For example, man is able to domesticate a variety of animals and put them to various uses. The cow’s stomach, for instance, is a wonderful factory which converts into a valuable commodity—milk. All these factors warrant man’s recognition of his Kind and Merciful God and his remaining ever grateful to Him.

The community into which Noah was born was not one made up of unbelievers in the common sense of the term. It consisted of the followers of Adam who were believers in God and prophethood. In spite of this, why did its members refuse to accept Noah as the prophet of God? It was because the Prophet Noah appeared to them as an ordinary man like themselves. A prophet is a man born of human parents. Therefore, to the people of his age, he always seemed to be a man like themselves. It is in later history that a prophet appears to them as glorious, invested as he then is with legendary greatness. That is why a prophet’s contemporaries fail to recognize him. To them the prophet appears to be a man who makes false claims to prophethood in order to be taken as a great man. They presume him to be a madman and ignore him. It has been the story of every community that, as time has gone on, it has started following the traditions of its forefathers instead of following the real teachings of God. Whenever a prophet appeared and again preached genuine religion, they felt that the prophet’s religion was different from the traditions of its forefathers. Given the mindset of these people, their forefathers appeared to be greater and the prophet appeared to be a comparatively lesser person. This is the main reason why the call of the prophets of every period seemed a strange cry to their contemporaries.

The community into which Noah was born was not one made up of unbelievers in the common sense of the term. It consisted of the followers of Adam who were believers in God and prophethood. In spite of this, why did its members refuse to accept Noah as the prophet of God? It was because the Prophet Noah appeared to them as an ordinary man like themselves. A prophet is a man born of human parents. Therefore, to the people of his age, he always seemed to be a man like themselves. It is in later history that a prophet appears to them as glorious, invested as he then is with legendary greatness. That is why a prophet’s contemporaries fail to recognize him. To them the prophet appears to be a man who makes false claims to prophethood in order to be taken as a great man. They presume him to be a madman and ignore him. It has been the story of every community that, as time has gone on, it has started following the traditions of its forefathers instead of following the real teachings of God. Whenever a prophet appeared and again preached genuine religion, they felt that the prophet’s religion was different from the traditions of its forefathers. Given the mindset of these people, their forefathers appeared to be greater and the prophet appeared to be a comparatively lesser person. This is the main reason why the call of the prophets of every period seemed a strange cry to their contemporaries.

The community into which Noah was born was not one made up of unbelievers in the common sense of the term. It consisted of the followers of Adam who were believers in God and prophethood. In spite of this, why did its members refuse to accept Noah as the prophet of God? It was because the Prophet Noah appeared to them as an ordinary man like themselves. A prophet is a man born of human parents. Therefore, to the people of his age, he always seemed to be a man like themselves. It is in later history that a prophet appears to them as glorious, invested as he then is with legendary greatness. That is why a prophet’s contemporaries fail to recognize him. To them the prophet appears to be a man who makes false claims to prophethood in order to be taken as a great man. They presume him to be a madman and ignore him. It has been the story of every community that, as time has gone on, it has started following the traditions of its forefathers instead of following the real teachings of God. Whenever a prophet appeared and again preached genuine religion, they felt that the prophet’s religion was different from the traditions of its forefathers. Given the mindset of these people, their forefathers appeared to be greater and the prophet appeared to be a comparatively lesser person. This is the main reason why the call of the prophets of every period seemed a strange cry to their contemporaries.

The Prophet Noah admonished his community for a long time. But his community was not ready to accept his call. At last he prayed, ‘Oh God! I have not been able to make my people accept the truth. Now, You reveal the truth to them!’ But when the outermost limit of human effort has been reached, Divine action begins. It is then the time for reckoning and not for advice or admonition. So, God’s retribution appeared in the shape of a devastating storm, which drowned Noah’s entire community, with the exception of a few believers in Noah. The refusal to acknowledge the Truth is the worst type of transgression. Those who indulge in this transgression are liable to be seized upon by God and then nothing can save them from their fate.

The Prophet Noah admonished his community for a long time. But his community was not ready to accept his call. At last he prayed, ‘Oh God! I have not been able to make my people accept the truth. Now, You reveal the truth to them!’ But when the outermost limit of human effort has been reached, Divine action begins. It is then the time for reckoning and not for advice or admonition. So, God’s retribution appeared in the shape of a devastating storm, which drowned Noah’s entire community, with the exception of a few believers in Noah. The refusal to acknowledge the Truth is the worst type of transgression. Those who indulge in this transgression are liable to be seized upon by God and then nothing can save them from their fate.

In an environment fraught with idolatory, the few who had faith in Noah had that very day, in both the literal and the figurative sense, entered the Divine ark. When they boarded the wooden ship at the time of the storm, it marked the completion of the first stage of their decision. While they had intellectually saved themselves from evil, God saved them from the grim consequences of the Flood which would have been their fate, had they rejected the truth. A man of faith attributes his every success to the blessing of God. Therefore, with each success he thanks God. And the relief afforded from Noah’s flood was clearly an instance of God’s help. At this juncture, the words that spontaneously came out of a believer’s mouth have been recorded in this verse. He admits the grace of God bestowed upon him and solicits His further blessings in future, because he is sure that the present and future are both in the hands of God.

In an environment fraught with idolatory, the few who had faith in Noah had that very day, in both the literal and the figurative sense, entered the Divine ark. When they boarded the wooden ship at the time of the storm, it marked the completion of the first stage of their decision. While they had intellectually saved themselves from evil, God saved them from the grim consequences of the Flood which would have been their fate, had they rejected the truth. A man of faith attributes his every success to the blessing of God. Therefore, with each success he thanks God. And the relief afforded from Noah’s flood was clearly an instance of God’s help. At this juncture, the words that spontaneously came out of a believer’s mouth have been recorded in this verse. He admits the grace of God bestowed upon him and solicits His further blessings in future, because he is sure that the present and future are both in the hands of God.

In an environment fraught with idolatory, the few who had faith in Noah had that very day, in both the literal and the figurative sense, entered the Divine ark. When they boarded the wooden ship at the time of the storm, it marked the completion of the first stage of their decision. While they had intellectually saved themselves from evil, God saved them from the grim consequences of the Flood which would have been their fate, had they rejected the truth. A man of faith attributes his every success to the blessing of God. Therefore, with each success he thanks God. And the relief afforded from Noah’s flood was clearly an instance of God’s help. At this juncture, the words that spontaneously came out of a believer’s mouth have been recorded in this verse. He admits the grace of God bestowed upon him and solicits His further blessings in future, because he is sure that the present and future are both in the hands of God.

After being delivered in the Ark from the Great Flood, the generation of believers in Noah flourished, but again, with the passage of the centuries, they plunged into the same evils in which their predecessors had indulged. Here perhaps the community referred to is that which is known as the ‘Ad. These people had neglected and forgotton God and were preoccupied with serving entities other than God. Once again a prophet of God, in this case Hud, appeared among them and made them aware of the Truth. But, like their predecessors, the chiefs of the community ranged themselves against the prophet. These chiefs had assumed leadership of the people and were surrounded by plenty and prosperity. It is a common weakness of those who are fortunate enough to acquire wealth and power to presume that this is ample proof of their being on the path of Truth. This was also true of these chiefs. Their prosperity and power prevented them from thinking that they could be wrong. They observed that the Prophet was not surrounded by heaps of wealth, nor was he seated upon a throne of power. So they considered him to be a lowly person. Due to the importance they attached to worldly glamour, they failed to understand the spiritual mission of the Prophet.

After being delivered in the Ark from the Great Flood, the generation of believers in Noah flourished, but again, with the passage of the centuries, they plunged into the same evils in which their predecessors had indulged. Here perhaps the community referred to is that which is known as the ‘Ad. These people had neglected and forgotton God and were preoccupied with serving entities other than God. Once again a prophet of God, in this case Hud, appeared among them and made them aware of the Truth. But, like their predecessors, the chiefs of the community ranged themselves against the prophet. These chiefs had assumed leadership of the people and were surrounded by plenty and prosperity. It is a common weakness of those who are fortunate enough to acquire wealth and power to presume that this is ample proof of their being on the path of Truth. This was also true of these chiefs. Their prosperity and power prevented them from thinking that they could be wrong. They observed that the Prophet was not surrounded by heaps of wealth, nor was he seated upon a throne of power. So they considered him to be a lowly person. Due to the importance they attached to worldly glamour, they failed to understand the spiritual mission of the Prophet.

After being delivered in the Ark from the Great Flood, the generation of believers in Noah flourished, but again, with the passage of the centuries, they plunged into the same evils in which their predecessors had indulged. Here perhaps the community referred to is that which is known as the ‘Ad. These people had neglected and forgotton God and were preoccupied with serving entities other than God. Once again a prophet of God, in this case Hud, appeared among them and made them aware of the Truth. But, like their predecessors, the chiefs of the community ranged themselves against the prophet. These chiefs had assumed leadership of the people and were surrounded by plenty and prosperity. It is a common weakness of those who are fortunate enough to acquire wealth and power to presume that this is ample proof of their being on the path of Truth. This was also true of these chiefs. Their prosperity and power prevented them from thinking that they could be wrong. They observed that the Prophet was not surrounded by heaps of wealth, nor was he seated upon a throne of power. So they considered him to be a lowly person. Due to the importance they attached to worldly glamour, they failed to understand the spiritual mission of the Prophet.

After being delivered in the Ark from the Great Flood, the generation of believers in Noah flourished, but again, with the passage of the centuries, they plunged into the same evils in which their predecessors had indulged. Here perhaps the community referred to is that which is known as the ‘Ad. These people had neglected and forgotton God and were preoccupied with serving entities other than God. Once again a prophet of God, in this case Hud, appeared among them and made them aware of the Truth. But, like their predecessors, the chiefs of the community ranged themselves against the prophet. These chiefs had assumed leadership of the people and were surrounded by plenty and prosperity. It is a common weakness of those who are fortunate enough to acquire wealth and power to presume that this is ample proof of their being on the path of Truth. This was also true of these chiefs. Their prosperity and power prevented them from thinking that they could be wrong. They observed that the Prophet was not surrounded by heaps of wealth, nor was he seated upon a throne of power. So they considered him to be a lowly person. Due to the importance they attached to worldly glamour, they failed to understand the spiritual mission of the Prophet.

This verse refers to people’s utterances regarding the Hereafter—some implicit and others explicit. Sometimes a man is so completely engrossed in worldly pursuits, that he seems to become forgetful of the Hereafter, as if he considered it to be only a remote possibility. And, sometimes it happens that his neglect of the Hereafter takes him to the extreme limit of arrogance, to the extent that he is outspoken, openly expressing the view that one should seize upon whatever one can today, and not lose today’s certain benefits for the sake of tomorrow’s imaginary gains. Such people deride the Prophet by saying that he is an imposter who misrepresents God. Utterances such as these give people a reason for neglecting and ignoring the preacher of Truth.

This verse refers to people’s utterances regarding the Hereafter—some implicit and others explicit. Sometimes a man is so completely engrossed in worldly pursuits, that he seems to become forgetful of the Hereafter, as if he considered it to be only a remote possibility. And, sometimes it happens that his neglect of the Hereafter takes him to the extreme limit of arrogance, to the extent that he is outspoken, openly expressing the view that one should seize upon whatever one can today, and not lose today’s certain benefits for the sake of tomorrow’s imaginary gains. Such people deride the Prophet by saying that he is an imposter who misrepresents God. Utterances such as these give people a reason for neglecting and ignoring the preacher of Truth.

This verse refers to people’s utterances regarding the Hereafter—some implicit and others explicit. Sometimes a man is so completely engrossed in worldly pursuits, that he seems to become forgetful of the Hereafter, as if he considered it to be only a remote possibility. And, sometimes it happens that his neglect of the Hereafter takes him to the extreme limit of arrogance, to the extent that he is outspoken, openly expressing the view that one should seize upon whatever one can today, and not lose today’s certain benefits for the sake of tomorrow’s imaginary gains. Such people deride the Prophet by saying that he is an imposter who misrepresents God. Utterances such as these give people a reason for neglecting and ignoring the preacher of Truth.

This verse refers to people’s utterances regarding the Hereafter—some implicit and others explicit. Sometimes a man is so completely engrossed in worldly pursuits, that he seems to become forgetful of the Hereafter, as if he considered it to be only a remote possibility. And, sometimes it happens that his neglect of the Hereafter takes him to the extreme limit of arrogance, to the extent that he is outspoken, openly expressing the view that one should seize upon whatever one can today, and not lose today’s certain benefits for the sake of tomorrow’s imaginary gains. Such people deride the Prophet by saying that he is an imposter who misrepresents God. Utterances such as these give people a reason for neglecting and ignoring the preacher of Truth.

The declaration of truth for which a prophet of God makes his appearance is the most serious reality of this world. But the prophet announces this reality only in the form of reasoning. The real believers are those who recognise the truth at a rational level and surrender themselves to it. When a group conclusively proves that it is not capable of recognising the Truth in the form of reasoning, God reveals the Truth in the form of a blast (saihah). The Truth becomes such a loud roar that nobody has the strength to face it. But, when this stage is reached, i.e. when Truth appears in the shape of the roar, it is the hour of retribution and not an opportunity for the acceptance of the Truth. All that is left for man to do then, is to repent and pay for his foolishness for all eternity. For, despite seeing, he was blind, and despite hearing, he was dumb to the voice of Truth.

The declaration of truth for which a prophet of God makes his appearance is the most serious reality of this world. But the prophet announces this reality only in the form of reasoning. The real believers are those who recognise the truth at a rational level and surrender themselves to it. When a group conclusively proves that it is not capable of recognising the Truth in the form of reasoning, God reveals the Truth in the form of a blast (saihah). The Truth becomes such a loud roar that nobody has the strength to face it. But, when this stage is reached, i.e. when Truth appears in the shape of the roar, it is the hour of retribution and not an opportunity for the acceptance of the Truth. All that is left for man to do then, is to repent and pay for his foolishness for all eternity. For, despite seeing, he was blind, and despite hearing, he was dumb to the voice of Truth.

The declaration of truth for which a prophet of God makes his appearance is the most serious reality of this world. But the prophet announces this reality only in the form of reasoning. The real believers are those who recognise the truth at a rational level and surrender themselves to it. When a group conclusively proves that it is not capable of recognising the Truth in the form of reasoning, God reveals the Truth in the form of a blast (saihah). The Truth becomes such a loud roar that nobody has the strength to face it. But, when this stage is reached, i.e. when Truth appears in the shape of the roar, it is the hour of retribution and not an opportunity for the acceptance of the Truth. All that is left for man to do then, is to repent and pay for his foolishness for all eternity. For, despite seeing, he was blind, and despite hearing, he was dumb to the voice of Truth.

After the advent of each prophet, the succeeding generations of his community were always led astray. In order to reform them, prophets were sent to them again and again. In Adam’s generation Noah appeared. In Noah’s generation (the ‘Ad), Hud appeared as a prophet. In Hud’s generation (the Thamud), Salih appeared. But on each occasion those who had accepted the prophet of the past without question, were the very same people who were not at all prepared to accept the prophet of their own times. The reason for this is that the prophet of the past, as a result of a wealth of traditions surrounding him, ultimately becomes a symbol of national pride, or national identity. He assumes the status of a national hero. By accepting him, one’s superiority complex is satisfied. Obviously, who will refuse to accept such a prophet? But, the case of the prophet during his lifetime is just the opposite. He has neither any halo of history around him nor any traditions of greatness to enhance his persona. Accepting him amounts to accepting an invisible reality. This is why those who accepted the prophet of the past have always refused to accept the prophet of their own times. ‘So away with the people who will not believe!’ Those referred to in this injunction are people who could recognize God’s emissary only when, as a result of historical process, he had become their national hero.

After the advent of each prophet, the succeeding generations of his community were always led astray. In order to reform them, prophets were sent to them again and again. In Adam’s generation Noah appeared. In Noah’s generation (the ‘Ad), Hud appeared as a prophet. In Hud’s generation (the Thamud), Salih appeared. But on each occasion those who had accepted the prophet of the past without question, were the very same people who were not at all prepared to accept the prophet of their own times. The reason for this is that the prophet of the past, as a result of a wealth of traditions surrounding him, ultimately becomes a symbol of national pride, or national identity. He assumes the status of a national hero. By accepting him, one’s superiority complex is satisfied. Obviously, who will refuse to accept such a prophet? But, the case of the prophet during his lifetime is just the opposite. He has neither any halo of history around him nor any traditions of greatness to enhance his persona. Accepting him amounts to accepting an invisible reality. This is why those who accepted the prophet of the past have always refused to accept the prophet of their own times. ‘So away with the people who will not believe!’ Those referred to in this injunction are people who could recognize God’s emissary only when, as a result of historical process, he had become their national hero.

After the advent of each prophet, the succeeding generations of his community were always led astray. In order to reform them, prophets were sent to them again and again. In Adam’s generation Noah appeared. In Noah’s generation (the ‘Ad), Hud appeared as a prophet. In Hud’s generation (the Thamud), Salih appeared. But on each occasion those who had accepted the prophet of the past without question, were the very same people who were not at all prepared to accept the prophet of their own times. The reason for this is that the prophet of the past, as a result of a wealth of traditions surrounding him, ultimately becomes a symbol of national pride, or national identity. He assumes the status of a national hero. By accepting him, one’s superiority complex is satisfied. Obviously, who will refuse to accept such a prophet? But, the case of the prophet during his lifetime is just the opposite. He has neither any halo of history around him nor any traditions of greatness to enhance his persona. Accepting him amounts to accepting an invisible reality. This is why those who accepted the prophet of the past have always refused to accept the prophet of their own times. ‘So away with the people who will not believe!’ Those referred to in this injunction are people who could recognize God’s emissary only when, as a result of historical process, he had become their national hero.

They observed that the Prophet was not surrounded by heaps of wealth, nor was he seated upon a throne of power. So they considered him to be a lowly person. On account of their being worshippers of externals, they failed to fathom the Prophet’s inner greatness.

They observed that the Prophet was not surrounded by heaps of wealth, nor was he seated upon a throne of power. So they considered him to be a lowly person. On account of their being worshippers of externals, they failed to fathom the Prophet’s inner greatness.

They observed that the Prophet was not surrounded by heaps of wealth, nor was he seated upon a throne of power. So they considered him to be a lowly person. On account of their being worshippers of externals, they failed to fathom the Prophet’s inner greatness.

Moses and Aaron belonged to the Children of Israel. At that time, in Egypt, the Children of Israel served as labourers to the ruling community. The inferior position of the Children of Israel and the superior position of Pharaoh and his companions became a stumbling block in the latter’s acceptance of an Israeli prophet as God’s representative. Though Moses gave them strong proofs, they did not carry enough weight to persuade them to rein in their sense of superiority and simply accept the truth coming from an ‘inferior’ person. The result of this was that God Almighty finally gave His Prophet assistance and Pharaoh, despite all his power and its trappings, was engulfed in the Red Sea. Moreover, God favoured those who supported the Prophet by sending them a Book of Guidance, by following which a man might assure for himself success in this world and the Hereafter.

Moses and Aaron belonged to the Children of Israel. At that time, in Egypt, the Children of Israel served as labourers to the ruling community. The inferior position of the Children of Israel and the superior position of Pharaoh and his companions became a stumbling block in the latter’s acceptance of an Israeli prophet as God’s representative. Though Moses gave them strong proofs, they did not carry enough weight to persuade them to rein in their sense of superiority and simply accept the truth coming from an ‘inferior’ person. The result of this was that God Almighty finally gave His Prophet assistance and Pharaoh, despite all his power and its trappings, was engulfed in the Red Sea. Moreover, God favoured those who supported the Prophet by sending them a Book of Guidance, by following which a man might assure for himself success in this world and the Hereafter.

The Messiah’s birth without a father was an extremely strange occurrence. Why did it take place? It came as a symbol or sign from God. In ancient times, the Jews enjoyed the position of being a prophet-raising community. But, having continuously indulged in arrogant behaviour, they forfeited this entitlement. The time had come for this trust to be taken away from them and handed over to another community, in this case, the Children of Ishmael. Therefore, as a way of bringing to a conclusion the religious predominance of the Jews, God caused their last prophet to be born in a miraculous manner and gave him some additional miracles to perform. The Jews, however, persisted in rejecting him, and this finally proved that they did not deserve to be a community into which prophets should be born. This was a very critical moment for the Messiah’s mother, Mary. In these circumstances, she was in dire need of a corner where she could live away from the eyes of the people, and where the necessities of life should be available in a calm and peaceful atmosphere. When Almighty God placed her in this critical position, He also provided for her a peaceful place near her home.

Religion is originally one, and the same religion was taught to all the prophets. Religion enhances man spiritually so that he may discover God as an Almighty Being. His mind and soul should be imbued with the idea of the one God, Who is watching his every move, and after his death will take a reckoning of all his deeds. This realization (ma‘rifah) is the real religion. As a man enters the fold of realization, he begins to adopt righteous and pious methods in all his affairs. The realization of God essentially results in fear of God, and fear of God necessarily results in a pious life.

Religion is originally one, and the same religion was taught to all the prophets. Religion enhances man spiritually so that he may discover God as an Almighty Being. His mind and soul should be imbued with the idea of the one God, Who is watching his every move, and after his death will take a reckoning of all his deeds. This realization (ma‘rifah) is the real religion. As a man enters the fold of realization, he begins to adopt righteous and pious methods in all his affairs. The realization of God essentially results in fear of God, and fear of God necessarily results in a pious life.

When the religion of God is revived in its true spirit, it instills the fear of God in people’s minds but when religion loses its true spirit, it becomes a mere source of boasting and pride for its adherents. This is the time when men of religion split into a number of groups. Each group chooses for itself that aspect which feeds its pride. Groups which feed on pride are always many in number, while the religion of the God-fearing is always one. An absence of fear breeds a diversity of opinions, while a God-fearing mentality leads to uniformity of opinion. In the present world, man is being put to test. During the period of respite allowed to an individual or a group at God’s behest, all the amenities of life are provided. On account of this, negligent people think that whatever they are doing is right and that, if they had been wrong, their possessions and all comfort and convenience would have been snatched away from them. But, by God’s method, a man’s possession are taken away from him, not on his flouting God’s will during the trial period, but in the world hereafter.

When the religion of God is revived in its true spirit, it instills the fear of God in people’s minds but when religion loses its true spirit, it becomes a mere source of boasting and pride for its adherents. This is the time when men of religion split into a number of groups. Each group chooses for itself that aspect which feeds its pride. Groups which feed on pride are always many in number, while the religion of the God-fearing is always one. An absence of fear breeds a diversity of opinions, while a God-fearing mentality leads to uniformity of opinion. In the present world, man is being put to test. During the period of respite allowed to an individual or a group at God’s behest, all the amenities of life are provided. On account of this, negligent people think that whatever they are doing is right and that, if they had been wrong, their possessions and all comfort and convenience would have been snatched away from them. But, by God’s method, a man’s possession are taken away from him, not on his flouting God’s will during the trial period, but in the world hereafter.

When the religion of God is revived in its true spirit, it instills the fear of God in people’s minds but when religion loses its true spirit, it becomes a mere source of boasting and pride for its adherents. This is the time when men of religion split into a number of groups. Each group chooses for itself that aspect which feeds its pride. Groups which feed on pride are always many in number, while the religion of the God-fearing is always one. An absence of fear breeds a diversity of opinions, while a God-fearing mentality leads to uniformity of opinion. In the present world, man is being put to test. During the period of respite allowed to an individual or a group at God’s behest, all the amenities of life are provided. On account of this, negligent people think that whatever they are doing is right and that, if they had been wrong, their possessions and all comfort and convenience would have been snatched away from them. But, by God’s method, a man’s possession are taken away from him, not on his flouting God’s will during the trial period, but in the world hereafter.

One whose discovery of God is such that he is awe-struck by Him becomes different from other men, in that his God-fearing mentality makes him extremely serious. His seriousness guarantees that he fully realises the weight of divine proofs and he submits to God completely. In the present world, there are two ways in which a man may exert himself — one is the way of the world and the other is the way of the Hereafter. Those who possess the above-mentioned qualities, are exactly those who strive towards the Hereafter. However, in the present world, to strive towards the Hereafter is an extremely difficult task. It is one in which a man is prone to different types of shortcomings. But, Almighty God’s requirement of every man is exactly commensurate with his capacity to fulfill it. Everybody’s capacity and performance are both completely within the knowledge of God and this very fact ensures that, on the Day of Judgement, everyone will receive whatever concession he is justifiably entitled to and everyone will receive the reward which he actually deserves.

One whose discovery of God is such that he is awe-struck by Him becomes different from other men, in that his God-fearing mentality makes him extremely serious. His seriousness guarantees that he fully realises the weight of divine proofs and he submits to God completely. In the present world, there are two ways in which a man may exert himself — one is the way of the world and the other is the way of the Hereafter. Those who possess the above-mentioned qualities, are exactly those who strive towards the Hereafter. However, in the present world, to strive towards the Hereafter is an extremely difficult task. It is one in which a man is prone to different types of shortcomings. But, Almighty God’s requirement of every man is exactly commensurate with his capacity to fulfill it. Everybody’s capacity and performance are both completely within the knowledge of God and this very fact ensures that, on the Day of Judgement, everyone will receive whatever concession he is justifiably entitled to and everyone will receive the reward which he actually deserves.

One whose discovery of God is such that he is awe-struck by Him becomes different from other men, in that his God-fearing mentality makes him extremely serious. His seriousness guarantees that he fully realises the weight of divine proofs and he submits to God completely. In the present world, there are two ways in which a man may exert himself — one is the way of the world and the other is the way of the Hereafter. Those who possess the above-mentioned qualities, are exactly those who strive towards the Hereafter. However, in the present world, to strive towards the Hereafter is an extremely difficult task. It is one in which a man is prone to different types of shortcomings. But, Almighty God’s requirement of every man is exactly commensurate with his capacity to fulfill it. Everybody’s capacity and performance are both completely within the knowledge of God and this very fact ensures that, on the Day of Judgement, everyone will receive whatever concession he is justifiably entitled to and everyone will receive the reward which he actually deserves.

One whose discovery of God is such that he is awe-struck by Him becomes different from other men, in that his God-fearing mentality makes him extremely serious. His seriousness guarantees that he fully realises the weight of divine proofs and he submits to God completely. In the present world, there are two ways in which a man may exert himself — one is the way of the world and the other is the way of the Hereafter. Those who possess the above-mentioned qualities, are exactly those who strive towards the Hereafter. However, in the present world, to strive towards the Hereafter is an extremely difficult task. It is one in which a man is prone to different types of shortcomings. But, Almighty God’s requirement of every man is exactly commensurate with his capacity to fulfill it. Everybody’s capacity and performance are both completely within the knowledge of God and this very fact ensures that, on the Day of Judgement, everyone will receive whatever concession he is justifiably entitled to and everyone will receive the reward which he actually deserves.

One whose discovery of God is such that he is awe-struck by Him becomes different from other men, in that his God-fearing mentality makes him extremely serious. His seriousness guarantees that he fully realises the weight of divine proofs and he submits to God completely. In the present world, there are two ways in which a man may exert himself — one is the way of the world and the other is the way of the Hereafter. Those who possess the above-mentioned qualities, are exactly those who strive towards the Hereafter. However, in the present world, to strive towards the Hereafter is an extremely difficult task. It is one in which a man is prone to different types of shortcomings. But, Almighty God’s requirement of every man is exactly commensurate with his capacity to fulfill it. Everybody’s capacity and performance are both completely within the knowledge of God and this very fact ensures that, on the Day of Judgement, everyone will receive whatever concession he is justifiably entitled to and everyone will receive the reward which he actually deserves.

One whose discovery of God is such that he is awe-struck by Him becomes different from other men, in that his God-fearing mentality makes him extremely serious. His seriousness guarantees that he fully realises the weight of divine proofs and he submits to God completely. In the present world, there are two ways in which a man may exert himself — one is the way of the world and the other is the way of the Hereafter. Those who possess the above-mentioned qualities, are exactly those who strive towards the Hereafter. However, in the present world, to strive towards the Hereafter is an extremely difficult task. It is one in which a man is prone to different types of shortcomings. But, Almighty God’s requirement of every man is exactly commensurate with his capacity to fulfill it. Everybody’s capacity and performance are both completely within the knowledge of God and this very fact ensures that, on the Day of Judgement, everyone will receive whatever concession he is justifiably entitled to and everyone will receive the reward which he actually deserves.

One whose discovery of God is such that he is awe-struck by Him becomes different from other men, in that his God-fearing mentality makes him extremely serious. His seriousness guarantees that he fully realises the weight of divine proofs and he submits to God completely. In the present world, there are two ways in which a man may exert himself — one is the way of the world and the other is the way of the Hereafter. Those who possess the above-mentioned qualities, are exactly those who strive towards the Hereafter. However, in the present world, to strive towards the Hereafter is an extremely difficult task. It is one in which a man is prone to different types of shortcomings. But, Almighty God’s requirement of every man is exactly commensurate with his capacity to fulfill it. Everybody’s capacity and performance are both completely within the knowledge of God and this very fact ensures that, on the Day of Judgement, everyone will receive whatever concession he is justifiably entitled to and everyone will receive the reward which he actually deserves.

Those completely devoted to the life of this world are not interested in any discourses about God or the Hereafter. Their interests are quite different from those of true men of faith. Talk of God and the Hereafter, however effectively presented, does not, therefore, appeal to them. They ignore all such talk, and are lost in their worldly pursuits. But, with the onset of God’s retribution, such people forget their recklessness and arrogance and start pleading humbly. At that time they bow down before God. But, doing so at that juncture is useless, because only that submission before God carries weight which is done on seeing God’s sign. Bowing down when God Himself appears in all His Might, has no value.

Those completely devoted to the life of this world are not interested in any discourses about God or the Hereafter. Their interests are quite different from those of true men of faith. Talk of God and the Hereafter, however effectively presented, does not, therefore, appeal to them. They ignore all such talk, and are lost in their worldly pursuits. But, with the onset of God’s retribution, such people forget their recklessness and arrogance and start pleading humbly. At that time they bow down before God. But, doing so at that juncture is useless, because only that submission before God carries weight which is done on seeing God’s sign. Bowing down when God Himself appears in all His Might, has no value.

Those completely devoted to the life of this world are not interested in any discourses about God or the Hereafter. Their interests are quite different from those of true men of faith. Talk of God and the Hereafter, however effectively presented, does not, therefore, appeal to them. They ignore all such talk, and are lost in their worldly pursuits. But, with the onset of God’s retribution, such people forget their recklessness and arrogance and start pleading humbly. At that time they bow down before God. But, doing so at that juncture is useless, because only that submission before God carries weight which is done on seeing God’s sign. Bowing down when God Himself appears in all His Might, has no value.

Those completely devoted to the life of this world are not interested in any discourses about God or the Hereafter. Their interests are quite different from those of true men of faith. Talk of God and the Hereafter, however effectively presented, does not, therefore, appeal to them. They ignore all such talk, and are lost in their worldly pursuits. But, with the onset of God’s retribution, such people forget their recklessness and arrogance and start pleading humbly. At that time they bow down before God. But, doing so at that juncture is useless, because only that submission before God carries weight which is done on seeing God’s sign. Bowing down when God Himself appears in all His Might, has no value.

Those completely devoted to the life of this world are not interested in any discourses about God or the Hereafter. Their interests are quite different from those of true men of faith. Talk of God and the Hereafter, however effectively presented, does not, therefore, appeal to them. They ignore all such talk, and are lost in their worldly pursuits. But, with the onset of God’s retribution, such people forget their recklessness and arrogance and start pleading humbly. At that time they bow down before God. But, doing so at that juncture is useless, because only that submission before God carries weight which is done on seeing God’s sign. Bowing down when God Himself appears in all His Might, has no value.

Truth is that which is in consonance with reality. But, those given to self-indulgence want the Truth to be made subservient to their desires. Therefore, when a preacher speaks of the Truth, they are unhappy with him. They do not want to be subservient to the Truth. They want the Truth to be subservient to them. On account of this mentality they do not pay any attention to the call of Truth. The Truth appears strange to them, and they are, therefore, unable to recognise the real position of the preacher. Indeed, in order to show that they are on the right path, they try to prove him wrong. In the universe, there appears to be perfect harmony. On the contrary, in the world of human beings one sees disturbance and turbulence everywhere. The reason for this situation is that the system of the universe is running on the basis of Truth (law of nature), i.e. whatever should happen actually happens, and whatever should not happen does not happen. If the system of the universe also started running on the basis of the desires of human beings, it would also become fraught with the same disturbance and turbulence as is found in the world of mankind. Advice and criticism are to most people unpalatable. There are very few individuals who listen to advice and criticism with an open mind. Many people just go through life ignoring it, hence shutting the door of development upon themselves.

Truth is that which is in consonance with reality. But, those given to self-indulgence want the Truth to be made subservient to their desires. Therefore, when a preacher speaks of the Truth, they are unhappy with him. They do not want to be subservient to the Truth. They want the Truth to be subservient to them. On account of this mentality they do not pay any attention to the call of Truth. The Truth appears strange to them, and they are, therefore, unable to recognise the real position of the preacher. Indeed, in order to show that they are on the right path, they try to prove him wrong. In the universe, there appears to be perfect harmony. On the contrary, in the world of human beings one sees disturbance and turbulence everywhere. The reason for this situation is that the system of the universe is running on the basis of Truth (law of nature), i.e. whatever should happen actually happens, and whatever should not happen does not happen. If the system of the universe also started running on the basis of the desires of human beings, it would also become fraught with the same disturbance and turbulence as is found in the world of mankind. Advice and criticism are to most people unpalatable. There are very few individuals who listen to advice and criticism with an open mind. Many people just go through life ignoring it, hence shutting the door of development upon themselves.

Truth is that which is in consonance with reality. But, those given to self-indulgence want the Truth to be made subservient to their desires. Therefore, when a preacher speaks of the Truth, they are unhappy with him. They do not want to be subservient to the Truth. They want the Truth to be subservient to them. On account of this mentality they do not pay any attention to the call of Truth. The Truth appears strange to them, and they are, therefore, unable to recognise the real position of the preacher. Indeed, in order to show that they are on the right path, they try to prove him wrong. In the universe, there appears to be perfect harmony. On the contrary, in the world of human beings one sees disturbance and turbulence everywhere. The reason for this situation is that the system of the universe is running on the basis of Truth (law of nature), i.e. whatever should happen actually happens, and whatever should not happen does not happen. If the system of the universe also started running on the basis of the desires of human beings, it would also become fraught with the same disturbance and turbulence as is found in the world of mankind. Advice and criticism are to most people unpalatable. There are very few individuals who listen to advice and criticism with an open mind. Many people just go through life ignoring it, hence shutting the door of development upon themselves.

Truth is that which is in consonance with reality. But, those given to self-indulgence want the Truth to be made subservient to their desires. Therefore, when a preacher speaks of the Truth, they are unhappy with him. They do not want to be subservient to the Truth. They want the Truth to be subservient to them. On account of this mentality they do not pay any attention to the call of Truth. The Truth appears strange to them, and they are, therefore, unable to recognise the real position of the preacher. Indeed, in order to show that they are on the right path, they try to prove him wrong. In the universe, there appears to be perfect harmony. On the contrary, in the world of human beings one sees disturbance and turbulence everywhere. The reason for this situation is that the system of the universe is running on the basis of Truth (law of nature), i.e. whatever should happen actually happens, and whatever should not happen does not happen. If the system of the universe also started running on the basis of the desires of human beings, it would also become fraught with the same disturbance and turbulence as is found in the world of mankind. Advice and criticism are to most people unpalatable. There are very few individuals who listen to advice and criticism with an open mind. Many people just go through life ignoring it, hence shutting the door of development upon themselves.

A prophet does not anticipate any monetary gains from his addressee- community. The relationship between a prophet and his addressee-community is an extremely delicate one. If, on the one hand, the preacher gives the message of Truth and Hereafter, but at the same time seeks worldly benefits, his call for Truth will become ridiculous. This is why a prophet never makes any material demands upon his addressee-community, even though, due to this policy, he may himself have to suffer material loss. The real remuneration of such a preacher of Truth is Truth itself. His discovery of God is his greatest asset. The divine experiences which he gains while leading his life as a preacher provide the best nourishment to his soul. His striving to uphold and to inclucate the highest ideals is the biggest source of satisfaction to him. One who is ever anxious about the life Hereafter, will be the one who will give a positive response to the call for Truth. Realisation of the Hereafter makes a man serious, and seriousness is the sole factor which, with the support of convincing arguments, compels a man to accept the Truth.

A prophet does not anticipate any monetary gains from his addressee- community. The relationship between a prophet and his addressee-community is an extremely delicate one. If, on the one hand, the preacher gives the message of Truth and Hereafter, but at the same time seeks worldly benefits, his call for Truth will become ridiculous. This is why a prophet never makes any material demands upon his addressee-community, even though, due to this policy, he may himself have to suffer material loss. The real remuneration of such a preacher of Truth is Truth itself. His discovery of God is his greatest asset. The divine experiences which he gains while leading his life as a preacher provide the best nourishment to his soul. His striving to uphold and to inclucate the highest ideals is the biggest source of satisfaction to him. One who is ever anxious about the life Hereafter, will be the one who will give a positive response to the call for Truth. Realisation of the Hereafter makes a man serious, and seriousness is the sole factor which, with the support of convincing arguments, compels a man to accept the Truth.

A prophet does not anticipate any monetary gains from his addressee- community. The relationship between a prophet and his addressee-community is an extremely delicate one. If, on the one hand, the preacher gives the message of Truth and Hereafter, but at the same time seeks worldly benefits, his call for Truth will become ridiculous. This is why a prophet never makes any material demands upon his addressee-community, even though, due to this policy, he may himself have to suffer material loss. The real remuneration of such a preacher of Truth is Truth itself. His discovery of God is his greatest asset. The divine experiences which he gains while leading his life as a preacher provide the best nourishment to his soul. His striving to uphold and to inclucate the highest ideals is the biggest source of satisfaction to him. One who is ever anxious about the life Hereafter, will be the one who will give a positive response to the call for Truth. Realisation of the Hereafter makes a man serious, and seriousness is the sole factor which, with the support of convincing arguments, compels a man to accept the Truth.

In the Makkan period of Islam when the Quraysh rejected the Prophet Muhammad, God imposed famine conditions on the people of Makkah for several years. In accordance with God’s scheme of things, when a community adopts an arrogant attitude and does not accept good advice, He administers a warning punishment to that community in order to soften their hearts and make them pay attention to the Truth. But, events show that man does not learn lessons either from good or adverse conditions. The purpose of both ease and adversity is that man should turn towards God. But, man thinks that the coming of good times is the result of his own talents, while he attributes hard times to the turn of events. In this way he fails to learn a lesson from either set of conditions. Man remains heedless in this way until it is time for God’s final verdict. At that time, he is wonderstruck that what he had considered unimportant and ignored, was the greatest and most important reality of this world.

In the Makkan period of Islam when the Quraysh rejected the Prophet Muhammad, God imposed famine conditions on the people of Makkah for several years. In accordance with God’s scheme of things, when a community adopts an arrogant attitude and does not accept good advice, He administers a warning punishment to that community in order to soften their hearts and make them pay attention to the Truth. But, events show that man does not learn lessons either from good or adverse conditions. The purpose of both ease and adversity is that man should turn towards God. But, man thinks that the coming of good times is the result of his own talents, while he attributes hard times to the turn of events. In this way he fails to learn a lesson from either set of conditions. Man remains heedless in this way until it is time for God’s final verdict. At that time, he is wonderstruck that what he had considered unimportant and ignored, was the greatest and most important reality of this world.

In the Makkan period of Islam when the Quraysh rejected the Prophet Muhammad, God imposed famine conditions on the people of Makkah for several years. In accordance with God’s scheme of things, when a community adopts an arrogant attitude and does not accept good advice, He administers a warning punishment to that community in order to soften their hearts and make them pay attention to the Truth. But, events show that man does not learn lessons either from good or adverse conditions. The purpose of both ease and adversity is that man should turn towards God. But, man thinks that the coming of good times is the result of his own talents, while he attributes hard times to the turn of events. In this way he fails to learn a lesson from either set of conditions. Man remains heedless in this way until it is time for God’s final verdict. At that time, he is wonderstruck that what he had considered unimportant and ignored, was the greatest and most important reality of this world.

In this universe the human being is a special creation who has been endowed with the exceptional powers of sight, hearing and thought. These capacities have been given to man for the special purpose of understanding the reality of life. He should use his ears to hear the voice of Truth. With his eyes he should recognise the signs of God that are spread around him and he should use his thinking powers to discover the Creator in His creations. Doing so amounts to being thankful to God and those who do not give evidence of such thankfulness in this world risk losing their entitlement to these gifts forever. Among the attributes of God that are prominently visible in this world are His powers to create a life, to take it and revive it again (as in the case of a barren land). In the hereafter, God will assemble the entire mankind before Him. That Day, He will remove the veil of ignorance and the reality will stand fully revealed.

In this universe the human being is a special creation who has been endowed with the exceptional powers of sight, hearing and thought. These capacities have been given to man for the special purpose of understanding the reality of life. He should use his ears to hear the voice of Truth. With his eyes he should recognise the signs of God that are spread around him and he should use his thinking powers to discover the Creator in His creations. Doing so amounts to being thankful to God and those who do not give evidence of such thankfulness in this world risk losing their entitlement to these gifts forever. Among the attributes of God that are prominently visible in this world are His powers to create a life, to take it and revive it again (as in the case of a barren land). In the hereafter, God will assemble the entire mankind before Him. That Day, He will remove the veil of ignorance and the reality will stand fully revealed.

In this universe the human being is a special creation who has been endowed with the exceptional powers of sight, hearing and thought. These capacities have been given to man for the special purpose of understanding the reality of life. He should use his ears to hear the voice of Truth. With his eyes he should recognise the signs of God that are spread around him and he should use his thinking powers to discover the Creator in His creations. Doing so amounts to being thankful to God and those who do not give evidence of such thankfulness in this world risk losing their entitlement to these gifts forever. Among the attributes of God that are prominently visible in this world are His powers to create a life, to take it and revive it again (as in the case of a barren land). In the hereafter, God will assemble the entire mankind before Him. That Day, He will remove the veil of ignorance and the reality will stand fully revealed.

Man has been endowed with wisdom, which gives him the capacity to go deep into matters and discover the underlying reality. But, it seldom happens that man uses his wisdom in the real sense. He forms opinions on the basis of outward appearances. There are very few who consciously and openly deny the existence of the life hereafter. However, many can in fact be said to reject this belief. These are such as only formally accept the existence of the life hereafter, but in practice lead their lives as if they have no belief that they will be resurrected after death and presented before God to account for their deeds.

Man has been endowed with wisdom, which gives him the capacity to go deep into matters and discover the underlying reality. But, it seldom happens that man uses his wisdom in the real sense. He forms opinions on the basis of outward appearances. There are very few who consciously and openly deny the existence of the life hereafter. However, many can in fact be said to reject this belief. These are such as only formally accept the existence of the life hereafter, but in practice lead their lives as if they have no belief that they will be resurrected after death and presented before God to account for their deeds.

Man has been endowed with wisdom, which gives him the capacity to go deep into matters and discover the underlying reality. But, it seldom happens that man uses his wisdom in the real sense. He forms opinions on the basis of outward appearances. There are very few who consciously and openly deny the existence of the life hereafter. However, many can in fact be said to reject this belief. These are such as only formally accept the existence of the life hereafter, but in practice lead their lives as if they have no belief that they will be resurrected after death and presented before God to account for their deeds.

In these verses, a certain contradiction in thinking has been referred to by which the majority of people in every age have been afflicted. Most people admit that the Creator of the earth and the heavens is the one and only God; that He is their Lord and He controls them; that He enjoys all the superior powers. Yet their lives do not in any way reflect this acknowledgement. Such sublime truth demands that it permeates their thinking. The realisation of God should make them truly God-conscious. It should so become a part of their nature that, when they come face to face with the Truth, they admit it immediately. Their whole life should be moulded upon it. But, in actual fact, none of this happens. They accept God as a formal belief, but their real lives are not affected by it. The conception of God does not cast any spell over such individuals. On the contrary, they remain enamoured of trivial things. How strange is man’s behaviour!

In these verses, a certain contradiction in thinking has been referred to by which the majority of people in every age have been afflicted. Most people admit that the Creator of the earth and the heavens is the one and only God; that He is their Lord and He controls them; that He enjoys all the superior powers. Yet their lives do not in any way reflect this acknowledgement. Such sublime truth demands that it permeates their thinking. The realisation of God should make them truly God-conscious. It should so become a part of their nature that, when they come face to face with the Truth, they admit it immediately. Their whole life should be moulded upon it. But, in actual fact, none of this happens. They accept God as a formal belief, but their real lives are not affected by it. The conception of God does not cast any spell over such individuals. On the contrary, they remain enamoured of trivial things. How strange is man’s behaviour!

In these verses, a certain contradiction in thinking has been referred to by which the majority of people in every age have been afflicted. Most people admit that the Creator of the earth and the heavens is the one and only God; that He is their Lord and He controls them; that He enjoys all the superior powers. Yet their lives do not in any way reflect this acknowledgement. Such sublime truth demands that it permeates their thinking. The realisation of God should make them truly God-conscious. It should so become a part of their nature that, when they come face to face with the Truth, they admit it immediately. Their whole life should be moulded upon it. But, in actual fact, none of this happens. They accept God as a formal belief, but their real lives are not affected by it. The conception of God does not cast any spell over such individuals. On the contrary, they remain enamoured of trivial things. How strange is man’s behaviour!

In these verses, a certain contradiction in thinking has been referred to by which the majority of people in every age have been afflicted. Most people admit that the Creator of the earth and the heavens is the one and only God; that He is their Lord and He controls them; that He enjoys all the superior powers. Yet their lives do not in any way reflect this acknowledgement. Such sublime truth demands that it permeates their thinking. The realisation of God should make them truly God-conscious. It should so become a part of their nature that, when they come face to face with the Truth, they admit it immediately. Their whole life should be moulded upon it. But, in actual fact, none of this happens. They accept God as a formal belief, but their real lives are not affected by it. The conception of God does not cast any spell over such individuals. On the contrary, they remain enamoured of trivial things. How strange is man’s behaviour!

In these verses, a certain contradiction in thinking has been referred to by which the majority of people in every age have been afflicted. Most people admit that the Creator of the earth and the heavens is the one and only God; that He is their Lord and He controls them; that He enjoys all the superior powers. Yet their lives do not in any way reflect this acknowledgement. Such sublime truth demands that it permeates their thinking. The realisation of God should make them truly God-conscious. It should so become a part of their nature that, when they come face to face with the Truth, they admit it immediately. Their whole life should be moulded upon it. But, in actual fact, none of this happens. They accept God as a formal belief, but their real lives are not affected by it. The conception of God does not cast any spell over such individuals. On the contrary, they remain enamoured of trivial things. How strange is man’s behaviour!

In these verses, a certain contradiction in thinking has been referred to by which the majority of people in every age have been afflicted. Most people admit that the Creator of the earth and the heavens is the one and only God; that He is their Lord and He controls them; that He enjoys all the superior powers. Yet their lives do not in any way reflect this acknowledgement. Such sublime truth demands that it permeates their thinking. The realisation of God should make them truly God-conscious. It should so become a part of their nature that, when they come face to face with the Truth, they admit it immediately. Their whole life should be moulded upon it. But, in actual fact, none of this happens. They accept God as a formal belief, but their real lives are not affected by it. The conception of God does not cast any spell over such individuals. On the contrary, they remain enamoured of trivial things. How strange is man’s behaviour!

The nature of power is such that it does not tolerate division. If there are multiple power centres, each strives unceasingly to overpower the others. Now take a look at the universe. The stellar bodies follow their regime strictly and harmoniously. Had there been a separate god for every entity, each one would have distanced himself from the others along with his own part and no harmony would have existed among the different parts. Due to conflict among the various gods, the entire system of the universe would have been disturbed. Given the above, it is clear that the theory of the unity of Godhead is the Truth while the theory of polytheism stands discarded.

The nature of power is such that it does not tolerate division. If there are multiple power centres, each strives unceasingly to overpower the others. Now take a look at the universe. The stellar bodies follow their regime strictly and harmoniously. Had there been a separate god for every entity, each one would have distanced himself from the others along with his own part and no harmony would have existed among the different parts. Due to conflict among the various gods, the entire system of the universe would have been disturbed. Given the above, it is clear that the theory of the unity of Godhead is the Truth while the theory of polytheism stands discarded.

The nature of power is such that it does not tolerate division. If there are multiple power centres, each strives unceasingly to overpower the others. Now take a look at the universe. The stellar bodies follow their regime strictly and harmoniously. Had there been a separate god for every entity, each one would have distanced himself from the others along with his own part and no harmony would have existed among the different parts. Due to conflict among the various gods, the entire system of the universe would have been disturbed. Given the above, it is clear that the theory of the unity of Godhead is the Truth while the theory of polytheism stands discarded.

This prayer illustrates that a believer is always a God-fearing man. Even when God’s punishment is directed towards others, he starts trembling with fear. He starts addressing God in all humility, because he knows that, if he is to be saved, it will not be by any deed of his or by his own strength but by God’s mercy.

This prayer illustrates that a believer is always a God-fearing man. Even when God’s punishment is directed towards others, he starts trembling with fear. He starts addressing God in all humility, because he knows that, if he is to be saved, it will not be by any deed of his or by his own strength but by God’s mercy.

This prayer illustrates that a believer is always a God-fearing man. Even when God’s punishment is directed towards others, he starts trembling with fear. He starts addressing God in all humility, because he knows that, if he is to be saved, it will not be by any deed of his or by his own strength but by God’s mercy.

When God’s preacher calls for the Truth, it often happens that those whom he addresses, instead of acknowledging it, become his enemies. They make him the target of mischief and spread false propaganda against him. At that time, he has the urge to react. He feels that if he has been maltreated by others, he should also retaliate. He feels that if he keeps quiet, will be encouraged and they will be emboldened to engage in further opposition. But all such thoughts are instigations of Satan. At this critical juncture, Satan confuses the issue with a view to leading man astray. On such occasions, one who is a believer should seek God’s protection, will cast him into manifest error.

When God’s preacher calls for the Truth, it often happens that those whom he addresses, instead of acknowledging it, become his enemies. They make him the target of mischief and spread false propaganda against him. At that time, he has the urge to react. He feels that if he has been maltreated by others, he should also retaliate. He feels that if he keeps quiet, will be encouraged and they will be emboldened to engage in further opposition. But all such thoughts are instigations of Satan. At this critical juncture, Satan confuses the issue with a view to leading man astray. On such occasions, one who is a believer should seek God’s protection, will cast him into manifest error.

When God’s preacher calls for the Truth, it often happens that those whom he addresses, instead of acknowledging it, become his enemies. They make him the target of mischief and spread false propaganda against him. At that time, he has the urge to react. He feels that if he has been maltreated by others, he should also retaliate. He feels that if he keeps quiet, will be encouraged and they will be emboldened to engage in further opposition. But all such thoughts are instigations of Satan. At this critical juncture, Satan confuses the issue with a view to leading man astray. On such occasions, one who is a believer should seek God’s protection, will cast him into manifest error.

As soon as man dies, he is separated from the present world and reaches a point of no-return. Now, he realises that the life Hereafter, which he had hitherto ignored, was in fact the real target in life. The possessions of the pre-death period were for the purpose of earning credit towards the life Hereafter and not as ends in themselves. So, after death, he will immediately want to be sent back to this world. But this will not be possible, because in accordance with the creation plan of God, every man is given only one chance. In the present world man relies on his friends and relatives, but on Judgement Day he will be all alone. There, only his good deeds will be of avail. Nothing else will save him.

As soon as man dies, he is separated from the present world and reaches a point of no-return. Now, he realises that the life Hereafter, which he had hitherto ignored, was in fact the real target in life. The possessions of the pre-death period were for the purpose of earning credit towards the life Hereafter and not as ends in themselves. So, after death, he will immediately want to be sent back to this world. But this will not be possible, because in accordance with the creation plan of God, every man is given only one chance. In the present world man relies on his friends and relatives, but on Judgement Day he will be all alone. There, only his good deeds will be of avail. Nothing else will save him.

As soon as man dies, he is separated from the present world and reaches a point of no-return. Now, he realises that the life Hereafter, which he had hitherto ignored, was in fact the real target in life. The possessions of the pre-death period were for the purpose of earning credit towards the life Hereafter and not as ends in themselves. So, after death, he will immediately want to be sent back to this world. But this will not be possible, because in accordance with the creation plan of God, every man is given only one chance. In the present world man relies on his friends and relatives, but on Judgement Day he will be all alone. There, only his good deeds will be of avail. Nothing else will save him.

As soon as man dies, he is separated from the present world and reaches a point of no-return. Now, he realises that the life Hereafter, which he had hitherto ignored, was in fact the real target in life. The possessions of the pre-death period were for the purpose of earning credit towards the life Hereafter and not as ends in themselves. So, after death, he will immediately want to be sent back to this world. But this will not be possible, because in accordance with the creation plan of God, every man is given only one chance. In the present world man relies on his friends and relatives, but on Judgement Day he will be all alone. There, only his good deeds will be of avail. Nothing else will save him.

As soon as man dies, he is separated from the present world and reaches a point of no-return. Now, he realises that the life Hereafter, which he had hitherto ignored, was in fact the real target in life. The possessions of the pre-death period were for the purpose of earning credit towards the life Hereafter and not as ends in themselves. So, after death, he will immediately want to be sent back to this world. But this will not be possible, because in accordance with the creation plan of God, every man is given only one chance. In the present world man relies on his friends and relatives, but on Judgement Day he will be all alone. There, only his good deeds will be of avail. Nothing else will save him.

As soon as man dies, he is separated from the present world and reaches a point of no-return. Now, he realises that the life Hereafter, which he had hitherto ignored, was in fact the real target in life. The possessions of the pre-death period were for the purpose of earning credit towards the life Hereafter and not as ends in themselves. So, after death, he will immediately want to be sent back to this world. But this will not be possible, because in accordance with the creation plan of God, every man is given only one chance. In the present world man relies on his friends and relatives, but on Judgement Day he will be all alone. There, only his good deeds will be of avail. Nothing else will save him.

After death, no one will be given the chance to come back and live rightfully in the present world. The true test of a man is not in his acceptance of the realities after seeing them, but in his acceptance of them while they are unseen. A student is tested during the examination and not after it is over.

After death, no one will be given the chance to come back and live rightfully in the present world. The true test of a man is not in his acceptance of the realities after seeing them, but in his acceptance of them while they are unseen. A student is tested during the examination and not after it is over.

After death, no one will be given the chance to come back and live rightfully in the present world. The true test of a man is not in his acceptance of the realities after seeing them, but in his acceptance of them while they are unseen. A student is tested during the examination and not after it is over.

After death, no one will be given the chance to come back and live rightfully in the present world. The true test of a man is not in his acceptance of the realities after seeing them, but in his acceptance of them while they are unseen. A student is tested during the examination and not after it is over.

During the life of this world, when the realities of the Hereafter were still hidden, there were still some servants of God who had recognised God in all His Majesty and perfection. In spite of hearing the call for Truth in a purely abstract form, supported only by rational arguments, they believed in it. But they had to pay the price for believing in an alien Truth in that they became the subject of ridicule in their immediate surroundings. Despite this, they did not break off this attachment. Such steadfastness in thinking is the greatest form of patience and the reward for this is paradise in the life hereafter.

During the life of this world, when the realities of the Hereafter were still hidden, there were still some servants of God who had recognised God in all His Majesty and perfection. In spite of hearing the call for Truth in a purely abstract form, supported only by rational arguments, they believed in it. But they had to pay the price for believing in an alien Truth in that they became the subject of ridicule in their immediate surroundings. Despite this, they did not break off this attachment. Such steadfastness in thinking is the greatest form of patience and the reward for this is paradise in the life hereafter.

During the life of this world, when the realities of the Hereafter were still hidden, there were still some servants of God who had recognised God in all His Majesty and perfection. In spite of hearing the call for Truth in a purely abstract form, supported only by rational arguments, they believed in it. But they had to pay the price for believing in an alien Truth in that they became the subject of ridicule in their immediate surroundings. Despite this, they did not break off this attachment. Such steadfastness in thinking is the greatest form of patience and the reward for this is paradise in the life hereafter.

That joy which is everlasting is the real joy. Fleeting moments of joy have no meaning. In the life of this world, man is forgetful of this fact. But in the Hereafter, it will become abundantly clear to him. Truth manifests itself to a man in this world, but he does not want to disturb his status quo, so he does not accept it. He is not prepared to forego the already available present gain for the sake of any promised future gain. The comforts and the considerations of this world appear valuable to him and he is unable to understand why he should ignore them all and attach himself to a ‘non-thing,’ or abstract promise.

That joy which is everlasting is the real joy. Fleeting moments of joy have no meaning. In the life of this world, man is forgetful of this fact. But in the Hereafter, it will become abundantly clear to him. Truth manifests itself to a man in this world, but he does not want to disturb his status quo, so he does not accept it. He is not prepared to forego the already available present gain for the sake of any promised future gain. The comforts and the considerations of this world appear valuable to him and he is unable to understand why he should ignore them all and attach himself to a ‘non-thing,’ or abstract promise.

That joy which is everlasting is the real joy. Fleeting moments of joy have no meaning. In the life of this world, man is forgetful of this fact. But in the Hereafter, it will become abundantly clear to him. Truth manifests itself to a man in this world, but he does not want to disturb his status quo, so he does not accept it. He is not prepared to forego the already available present gain for the sake of any promised future gain. The comforts and the considerations of this world appear valuable to him and he is unable to understand why he should ignore them all and attach himself to a ‘non-thing,’ or abstract promise.

There are two types of human beings: one leads a principled life, while another leads an unprincipled one. While one sacrifices himself for the sake of an unseen Truth, the other remains preoccupied with visible things. While one accepts the call for Truth—in spite of all its unfamiliarity—the other ignores it or even ridicules it. While one abstains from indulging in cruelty—solely because God has prohibited it, another becomes a tyrant at the very first opportunity, because his self-interest bids him do so. The meaningfulness of the universe contradicts the theory that there is no purpose behind the creation of this world. The perfect system of the universe shows its Creator to be a highly intelligent Being. The vast and perfect system of the universe introduces us to a Creator Who is perfect to the ultimate degree. It is inconceivable that such a Creator would countenance or tolerate the aforesaid two types of individuals meeting the same end. This is totally impossible. The Lord of this universe will certainly scorn those who scoffed at the Truth and will show His appreciation for those who valued it.

There are two types of human beings: one leads a principled life, while another leads an unprincipled one. While one sacrifices himself for the sake of an unseen Truth, the other remains preoccupied with visible things. While one accepts the call for Truth—in spite of all its unfamiliarity—the other ignores it or even ridicules it. While one abstains from indulging in cruelty—solely because God has prohibited it, another becomes a tyrant at the very first opportunity, because his self-interest bids him do so. The meaningfulness of the universe contradicts the theory that there is no purpose behind the creation of this world. The perfect system of the universe shows its Creator to be a highly intelligent Being. The vast and perfect system of the universe introduces us to a Creator Who is perfect to the ultimate degree. It is inconceivable that such a Creator would countenance or tolerate the aforesaid two types of individuals meeting the same end. This is totally impossible. The Lord of this universe will certainly scorn those who scoffed at the Truth and will show His appreciation for those who valued it.

There are two types of human beings: one leads a principled life, while another leads an unprincipled one. While one sacrifices himself for the sake of an unseen Truth, the other remains preoccupied with visible things. While one accepts the call for Truth—in spite of all its unfamiliarity—the other ignores it or even ridicules it. While one abstains from indulging in cruelty—solely because God has prohibited it, another becomes a tyrant at the very first opportunity, because his self-interest bids him do so. The meaningfulness of the universe contradicts the theory that there is no purpose behind the creation of this world. The perfect system of the universe shows its Creator to be a highly intelligent Being. The vast and perfect system of the universe introduces us to a Creator Who is perfect to the ultimate degree. It is inconceivable that such a Creator would countenance or tolerate the aforesaid two types of individuals meeting the same end. This is totally impossible. The Lord of this universe will certainly scorn those who scoffed at the Truth and will show His appreciation for those who valued it.

There are two types of human beings: one leads a principled life, while another leads an unprincipled one. While one sacrifices himself for the sake of an unseen Truth, the other remains preoccupied with visible things. While one accepts the call for Truth—in spite of all its unfamiliarity—the other ignores it or even ridicules it. While one abstains from indulging in cruelty—solely because God has prohibited it, another becomes a tyrant at the very first opportunity, because his self-interest bids him do so. The meaningfulness of the universe contradicts the theory that there is no purpose behind the creation of this world. The perfect system of the universe shows its Creator to be a highly intelligent Being. The vast and perfect system of the universe introduces us to a Creator Who is perfect to the ultimate degree. It is inconceivable that such a Creator would countenance or tolerate the aforesaid two types of individuals meeting the same end. This is totally impossible. The Lord of this universe will certainly scorn those who scoffed at the Truth and will show His appreciation for those who valued it.

This chapter was revealed in the year 6 A.H., after the campaign of Banu al-Mustaliq. A minor incident took place during this campaign, which the hypocrites of Madinah chose to misrepresent in order to defame ‘A’ishah, the Prophet’s wife, and create trouble for the Prophet Muhammad. In this chapter, on the one hand, ‘A’ishah has been completely exonerated, and on the other hand, legal provisions to be enforced under similar social circumstances, have been laid down. In Islamic law, zina i.e. an illicit sexual relationship (which includes in its definition fornication, adultery and rape) is an extremely serious offence. Giving a hundred lashes to a man or woman indulging in adultery is the punishment prescribed for illicit relations between unmarried persons. The purpose of meting out punishment in public is to add a deterrent aspect to the penal provision. The idea is that, after seeing the fate of the guilty persons in question, anyone who has any intention of committing such a crime will desist from doing so. If men or women guilty of illicit sexual relations repent and reform after punishment, they may again resume the lives of believers. But, if they fail to do so, they can no longer be accepted in Islamic society as being fit for marital relations.

This chapter was revealed in the year 6 A.H., after the campaign of Banu al-Mustaliq. A minor incident took place during this campaign, which the hypocrites of Madinah chose to misrepresent in order to defame ‘A’ishah, the Prophet’s wife, and create trouble for the Prophet Muhammad. In this chapter, on the one hand, ‘A’ishah has been completely exonerated, and on the other hand, legal provisions to be enforced under similar social circumstances, have been laid down. In Islamic law, zina i.e. an illicit sexual relationship (which includes in its definition fornication, adultery and rape) is an extremely serious offence. Giving a hundred lashes to a man or woman indulging in adultery is the punishment prescribed for illicit relations between unmarried persons. The purpose of meting out punishment in public is to add a deterrent aspect to the penal provision. The idea is that, after seeing the fate of the guilty persons in question, anyone who has any intention of committing such a crime will desist from doing so. If men or women guilty of illicit sexual relations repent and reform after punishment, they may again resume the lives of believers. But, if they fail to do so, they can no longer be accepted in Islamic society as being fit for marital relations.

This chapter was revealed in the year 6 A.H., after the campaign of Banu al-Mustaliq. A minor incident took place during this campaign, which the hypocrites of Madinah chose to misrepresent in order to defame ‘A’ishah, the Prophet’s wife, and create trouble for the Prophet Muhammad. In this chapter, on the one hand, ‘A’ishah has been completely exonerated, and on the other hand, legal provisions to be enforced under similar social circumstances, have been laid down. In Islamic law, zina i.e. an illicit sexual relationship (which includes in its definition fornication, adultery and rape) is an extremely serious offence. Giving a hundred lashes to a man or woman indulging in adultery is the punishment prescribed for illicit relations between unmarried persons. The purpose of meting out punishment in public is to add a deterrent aspect to the penal provision. The idea is that, after seeing the fate of the guilty persons in question, anyone who has any intention of committing such a crime will desist from doing so. If men or women guilty of illicit sexual relations repent and reform after punishment, they may again resume the lives of believers. But, if they fail to do so, they can no longer be accepted in Islamic society as being fit for marital relations.

If adultery is declared a serious crime, it follows, logically, that falsely accusing a person of adultery must be considered a serious crime too. Therefore, it is laid down that one who accuses another of adultery without being able to prove it, (as prescribed by the rules of the Islamic law), should be whipped eighty times. Moreover, his evidence should be treated thereafter as entirely unacceptable, and, according to the Hanafi School of jurisprudence, the evidence of such a transgressor may never again be legally accepted, even if he repents. Levelling false allegations against anyone is, in fact, an attempt at moral assassination. Severe punishments are prescribed in Islam for such an offence. Even if a wrongdoer escapes punishment in this world, he cannot in any case escape punishment in the life Hereafter, unless he repents and seeks God’s pardon.

If adultery is declared a serious crime, it follows, logically, that falsely accusing a person of adultery must be considered a serious crime too. Therefore, it is laid down that one who accuses another of adultery without being able to prove it, (as prescribed by the rules of the Islamic law), should be whipped eighty times. Moreover, his evidence should be treated thereafter as entirely unacceptable, and, according to the Hanafi School of jurisprudence, the evidence of such a transgressor may never again be legally accepted, even if he repents. Levelling false allegations against anyone is, in fact, an attempt at moral assassination. Severe punishments are prescribed in Islam for such an offence. Even if a wrongdoer escapes punishment in this world, he cannot in any case escape punishment in the life Hereafter, unless he repents and seeks God’s pardon.

One of the issues, which is given special emphasis, is that of a man who, without having any witness to prove his case, accuses his wife of going astray; there is only his word for it. In such a case, the matter shall be decided by the taking of oaths, a legal procedure termed la‘an under the Islamic law. If a man takes an oath in the prescribed manner, and the woman does not protest— thus accepting the man’s contention, the aforesaid punishment shall be imposed on the woman. But, if the woman too states under oath that she is innocent, then no punishment shall be imposed on her. However, separation of the husband and wife shall be enforced.

One of the issues, which is given special emphasis, is that of a man who, without having any witness to prove his case, accuses his wife of going astray; there is only his word for it. In such a case, the matter shall be decided by the taking of oaths, a legal procedure termed la‘an under the Islamic law. If a man takes an oath in the prescribed manner, and the woman does not protest— thus accepting the man’s contention, the aforesaid punishment shall be imposed on the woman. But, if the woman too states under oath that she is innocent, then no punishment shall be imposed on her. However, separation of the husband and wife shall be enforced.

One of the issues, which is given special emphasis, is that of a man who, without having any witness to prove his case, accuses his wife of going astray; there is only his word for it. In such a case, the matter shall be decided by the taking of oaths, a legal procedure termed la‘an under the Islamic law. If a man takes an oath in the prescribed manner, and the woman does not protest— thus accepting the man’s contention, the aforesaid punishment shall be imposed on the woman. But, if the woman too states under oath that she is innocent, then no punishment shall be imposed on her. However, separation of the husband and wife shall be enforced.

One of the issues, which is given special emphasis, is that of a man who, without having any witness to prove his case, accuses his wife of going astray; there is only his word for it. In such a case, the matter shall be decided by the taking of oaths, a legal procedure termed la‘an under the Islamic law. If a man takes an oath in the prescribed manner, and the woman does not protest— thus accepting the man’s contention, the aforesaid punishment shall be imposed on the woman. But, if the woman too states under oath that she is innocent, then no punishment shall be imposed on her. However, separation of the husband and wife shall be enforced.

Matters pertaining to social relations are extremely complex. If the legislation in these matters were left entirely to man, he would emphasize one aspect to the detriment of the other aspects. Divine law, however, simultaneously takes care of all aspects of these matters. Seen from this point of view, divine law is a provision of great mercy bestowed by God upon man.

If a preacher is really treading the path of Truth, then any false propaganda issued against him in fact proves useful to him, because the Truth is ultimately bound to prevail. And when the reality becomes clear, it becomes even more evident that the preacher is on the right path, so that those wavering on this score enter the realm of certainty. They come to realize that indeed the opponents of God’s envoy have nothing to offer except false allegations and baseless accusations. The main active participant in the campaign to vilify ‘A’ishah was the notorious hypocrite, ‘Abdullah ibn Ubayy. But he was not given any punishment whatsoever. He died a natural death, but severe punishment in the Hereafter was announced for him in the Quran. After the incident mentioned above, ‘Umar suggested to the Prophet Muhammad that he, (‘Abdullah ibn Ubayy), be put to death. The Prophet replied, ‘Oh, ‘Umar! What would happen if people started saying that Muhammad killed his own Companions?’ We gather from this that policy considerations sometimes warrant even major criminals being spared the punishment they deserve in this world, leaving their ultimate fate to be decided in the Hereafter.

Every right-minded believer must think well of his fellow believer. Entertaining bad opinions about others is actually exposing one’s own evil nature and, conversely, holding a good opinion about others is a proof of one’s own righteous nature. The correct procedure is that whenever anyone speaks ill of any other person, proof should immediately be demanded of him. One who hears such an allegation should not simply start repeating it to others. On the contrary, he should ask the informer to furnish evidence according to the Islamic law to prove that he is right. What he has to say may be worth considering only if he produces witnesses, otherwise he himself becomes the guilty person. Nobody has the right to hold anyone guilty without proof.

Every right-minded believer must think well of his fellow believer. Entertaining bad opinions about others is actually exposing one’s own evil nature and, conversely, holding a good opinion about others is a proof of one’s own righteous nature. The correct procedure is that whenever anyone speaks ill of any other person, proof should immediately be demanded of him. One who hears such an allegation should not simply start repeating it to others. On the contrary, he should ask the informer to furnish evidence according to the Islamic law to prove that he is right. What he has to say may be worth considering only if he produces witnesses, otherwise he himself becomes the guilty person. Nobody has the right to hold anyone guilty without proof.

The role of the Prophet Muhammad was that of a preacher of Truth. The position of a preacher, or da‘i, is always extremely delicate. Even a slight mistake on his part can damage his entire mission. Those who lent an ear to baseless slander concerning a Muslim lady, namely ‘A’ishah, and started spreading it all around, were thus acting in a highly irresponsible manner. Had it not been for the timely refutation of the allegations—by direct intervention of God—this would have caused irreparable loss to Islam. Muslims would then have been divided into two groups and would have started fighting against each other. The community, which, according to God’s plan, was to serve as a means of eliminating the prevalence of polytheism from the world, would have destroyed itself in an internecine war.

The role of the Prophet Muhammad was that of a preacher of Truth. The position of a preacher, or da‘i, is always extremely delicate. Even a slight mistake on his part can damage his entire mission. Those who lent an ear to baseless slander concerning a Muslim lady, namely ‘A’ishah, and started spreading it all around, were thus acting in a highly irresponsible manner. Had it not been for the timely refutation of the allegations—by direct intervention of God—this would have caused irreparable loss to Islam. Muslims would then have been divided into two groups and would have started fighting against each other. The community, which, according to God’s plan, was to serve as a means of eliminating the prevalence of polytheism from the world, would have destroyed itself in an internecine war.

The role of the Prophet Muhammad was that of a preacher of Truth. The position of a preacher, or da‘i, is always extremely delicate. Even a slight mistake on his part can damage his entire mission. Those who lent an ear to baseless slander concerning a Muslim lady, namely ‘A’ishah, and started spreading it all around, were thus acting in a highly irresponsible manner. Had it not been for the timely refutation of the allegations—by direct intervention of God—this would have caused irreparable loss to Islam. Muslims would then have been divided into two groups and would have started fighting against each other. The community, which, according to God’s plan, was to serve as a means of eliminating the prevalence of polytheism from the world, would have destroyed itself in an internecine war.

Criticism may therefore be legitimate or illegitimate. While the former is supported by strong arguments, the latter lacks any factual basis and must be refrained from. In practice, when it is an opponent against whom allegations are made, no great need is felt for any further investigation. The allegations are unquestioningly accepted and the story is spread far and wide. This is not only irresponsible, but is also a serious offence, which is punishable both in this world and the world Hereafter.

Criticism may therefore be legitimate or illegitimate. While the former is supported by strong arguments, the latter lacks any factual basis and must be refrained from. In practice, when it is an opponent against whom allegations are made, no great need is felt for any further investigation. The allegations are unquestioningly accepted and the story is spread far and wide. This is not only irresponsible, but is also a serious offence, which is punishable both in this world and the world Hereafter.

Criticism may therefore be legitimate or illegitimate. While the former is supported by strong arguments, the latter lacks any factual basis and must be refrained from. In practice, when it is an opponent against whom allegations are made, no great need is felt for any further investigation. The allegations are unquestioningly accepted and the story is spread far and wide. This is not only irresponsible, but is also a serious offence, which is punishable both in this world and the world Hereafter.

To follow in the footsteps of Satan means acting upon his secret evil promptings. When for no reason at all the mind of an individual is suddenly flooded by feelings of suspicion, when a man begins harbouring negative thoughts about his opponents, it is the insidious work of Satan. Therefore, when such thoughts and feelings take shape, man should, instead of cultivating them, immediately root them out from his heart. To cultivate such feelings amounts to following Satan.To raise a hue and cry against others is inconsistent with humility. There are certain individuals who have very high opinions of themselves, while holding unduly bad opinions about others. Neither trait is in consonance with faith. If a man cultivates faith-oriented humbleness, he becomes so engrossed in introspection that he has absolutely no time to engage himself in unfair criticism of others or in calling others to account.

To follow in the footsteps of Satan means acting upon his secret evil promptings. When for no reason at all the mind of an individual is suddenly flooded by feelings of suspicion, when a man begins harbouring negative thoughts about his opponents, it is the insidious work of Satan. Therefore, when such thoughts and feelings take shape, man should, instead of cultivating them, immediately root them out from his heart. To cultivate such feelings amounts to following Satan.To raise a hue and cry against others is inconsistent with humility. There are certain individuals who have very high opinions of themselves, while holding unduly bad opinions about others. Neither trait is in consonance with faith. If a man cultivates faith-oriented humbleness, he becomes so engrossed in introspection that he has absolutely no time to engage himself in unfair criticism of others or in calling others to account.

‘A’ishah’s father, Abu Bakr, had been giving financial help to Mistah ibn Uthatha, a poor migrant from Makkah, who was a distant relative of his. But when the latter actively spread slander against ‘A’ishah, Abu Bakr was naturally hurt by this and vowed that he would never again help Mistah in any way. In Islam, help is to be given to needy persons on account of their being needy and not on any other grounds. Therefore, the aforementioned Quranic verses were revealed ordering that those who could should not stop giving monetary help to those in need on account of personal grudges. They were asked whether they did not want to be pardoned by God and told that if they expected God’s forgiveness, they too should adopt a forgiving attitude towards others. On hearing this verse, Abu Bakr said: ‘Yes ! By God! We want You to forgive us; O! Lord of ours!’ and he started helping Mistah once again. In the eyes of a believer, God’s commands are of the utmost importance. As soon as a believer becomes aware of God’s injunction, he submits to it, even though it may be entirely against his wishes.

Man often denigrates others. But he does not know that the words uttered by him reach God before reaching others. Man uses his hands and legs to harm and oppress others. But, he remains unaware of the fact that when the Day of Judgement arrives, his own hands and legs, being his no longer, will turn against him and act as God’s witnesses. This unawareness is the real root of all evils. If a man were to come to grips with the reality that he lives in a world where the eyes of God do not lose sight of him even for a single moment, and where every single action of his is being recorded by a divinely established system, his whole life would change. He would weigh every word before uttering it, and he would use the powers of his hands and legs with extreme caution.

Man often denigrates others. But he does not know that the words uttered by him reach God before reaching others. Man uses his hands and legs to harm and oppress others. But, he remains unaware of the fact that when the Day of Judgement arrives, his own hands and legs, being his no longer, will turn against him and act as God’s witnesses. This unawareness is the real root of all evils. If a man were to come to grips with the reality that he lives in a world where the eyes of God do not lose sight of him even for a single moment, and where every single action of his is being recorded by a divinely established system, his whole life would change. He would weigh every word before uttering it, and he would use the powers of his hands and legs with extreme caution.

Man often denigrates others. But he does not know that the words uttered by him reach God before reaching others. Man uses his hands and legs to harm and oppress others. But, he remains unaware of the fact that when the Day of Judgement arrives, his own hands and legs, being his no longer, will turn against him and act as God’s witnesses. This unawareness is the real root of all evils. If a man were to come to grips with the reality that he lives in a world where the eyes of God do not lose sight of him even for a single moment, and where every single action of his is being recorded by a divinely established system, his whole life would change. He would weigh every word before uttering it, and he would use the powers of his hands and legs with extreme caution.

A man is not bad simply because evil is spoken of him. Conversely, no one becomes good simply by popular acclaim. Critical comments genuinely apply to an individual only if they are in accordance with his nature. If evil people pass evil comments about good people, then such comments turn back upon the speakers themselves and good people are completely absolved of any blame. Nevertheless, those who are personally good may become objects of calumny. It is certain, however, that in the Hereafter they will be considered innocent and no blame will attach to them. Rather, they will be showered with rewards, because they had to face false allegations on account of their breaking off with untruth and their complete attachment to the Truth.

The demands of social life require people to meet each other frequently. One way for such a meeting to take place is for a visitor to go to the home of an acquaintance and, without giving any prior notice, walk straight into his house. This is troublesome for both the intruding guest and the householder. Therefore, taking advance permission has been included in the rules of social conduct. If possible, the better course would be for the visitor to take a prior appointment with the person he intends to visit and then when he arrives, seek the host’s permission before entering. Depending upon the cultural environment, there could be different ways of seeking permission, but in every case, observance of Islamic decency is most essential. Islam wants all the dealings of the social life of a community to be based on consideration for others. The same sensibility should be observed with regard to meetings. If you go to meet someone, and that person, for some reason, wants to be excused from meeting you at that time, then you should return without any ill-feeling. However, this rule does not apply to those public places where, in principle, there is general permission for entry.

The demands of social life require people to meet each other frequently. One way for such a meeting to take place is for a visitor to go to the home of an acquaintance and, without giving any prior notice, walk straight into his house. This is troublesome for both the intruding guest and the householder. Therefore, taking advance permission has been included in the rules of social conduct. If possible, the better course would be for the visitor to take a prior appointment with the person he intends to visit and then when he arrives, seek the host’s permission before entering. Depending upon the cultural environment, there could be different ways of seeking permission, but in every case, observance of Islamic decency is most essential. Islam wants all the dealings of the social life of a community to be based on consideration for others. The same sensibility should be observed with regard to meetings. If you go to meet someone, and that person, for some reason, wants to be excused from meeting you at that time, then you should return without any ill-feeling. However, this rule does not apply to those public places where, in principle, there is general permission for entry.

The demands of social life require people to meet each other frequently. One way for such a meeting to take place is for a visitor to go to the home of an acquaintance and, without giving any prior notice, walk straight into his house. This is troublesome for both the intruding guest and the householder. Therefore, taking advance permission has been included in the rules of social conduct. If possible, the better course would be for the visitor to take a prior appointment with the person he intends to visit and then when he arrives, seek the host’s permission before entering. Depending upon the cultural environment, there could be different ways of seeking permission, but in every case, observance of Islamic decency is most essential. Islam wants all the dealings of the social life of a community to be based on consideration for others. The same sensibility should be observed with regard to meetings. If you go to meet someone, and that person, for some reason, wants to be excused from meeting you at that time, then you should return without any ill-feeling. However, this rule does not apply to those public places where, in principle, there is general permission for entry.

By way of guidance as to how men and women should behave at home and in society, two basic injunctions have been given here—one defines that portion of the body which must be covered (satr), while the other advises that the eyes should be cast down. That portion of a male’s body, which is required to be kept covered at all times, is from the navel down to the knees, including the knees. This is satr, which is obligatory before all except one’s wife, or where some need arises by which prohibitions are relaxed, for instance, in the case of medical examinations. The second important thing is that when a man and a woman happen to confront each other, the man should keep his eyes cast down. A casual meeting between a man and a woman who are not married or who are not very close relatives, should never be as informal as that between any two men. During any casual meeting between a man and a woman, the man should keep his eyes down and if a man happens to accidentally cast a glance at an unknown woman, he should immediately direct his gaze elsewhere and should not deliberately look at her again. The instructions about looking down and concealing the private parts of the body are also applicable to women, as is made clear in the next verse (Verse 31).

With regard to ladies, satr defines which parts of her body a woman must cover and which parts she may keep uncovered, either in or outside her house, and before whom, when and under what conditions. The literal meaning of ‘O! You Believers! Turn all together towards God,’ is that in carrying out the instructions of the Islamic law, the most important virtues are the receptivity and sincerity of people’s hearts. The male and female Companions of the Prophet Muhammad maintained the highest standard in this respect. ‘A’ishah says, ‘By God! I have never found anybody better than the women of the Ansar when it comes to honouring the Book of God and having faith in its instructions.’ When the following verse of the chapter entitled al-Nur, ‘They should put shawls over their bosoms’, was revealed, the Ansar men returned to their houses and conveyed to their wives, daughters and sisters the instructions revealed for them by God. Some untied their waist-belts while others used their covering sheets and made shawls out of them. The next morning when they offered prayers (salat) led by the Prophet Muhammad, it seemed as if crows sat on their heads (because of the scarves they wore). (Tafsir ibn Kathir, vol. III, p. 284 ).

Islam clearly approves of married life for both men and women. In case certain persons remain unmarried, due to lack of resources, it is necessary that all the members of society unanimously view it as a common problem and do not rest content until it is solved. In the period when Islam came into existence, the system of owning slaves was prevalent in Arabia and, indeed, throughout the whole world. Islam, following its basic principles, started abolishing slavery in a very systematic though gradual manner. One of the methods followed was known as makatibah. The literal meaning of kitab or makatibah is ‘writing’. Here this term denotes a bond by which a male or female slave promises his or her owner to earn for him a specified amount within stipulated time, after which he or she will be free. Both male and female slaves were thus being set free either by makatibah or by other methods, so much so, that by the end of the period of early Islamic history (the period of the ‘four rightly guided caliphs’) the institution of slavery had been almost completely abolished. In pre-Islamic times and even in the very early period of Islam, there were people who used to make their slave girls work as prostitutes. Abdullah ibn Ubayy had many slave girls whom he forced into prostitution and thus earned a profit out of them. When one of these slave girls embraced Islam and wanted to give up prostitution, Abdullah ibn Ubayy started harassing her. Ultimately, at the behest of the Prophet Muhammad, she was freed from his clutches by paying for her freedom.

Islam clearly approves of married life for both men and women. In case certain persons remain unmarried, due to lack of resources, it is necessary that all the members of society unanimously view it as a common problem and do not rest content until it is solved. In the period when Islam came into existence, the system of owning slaves was prevalent in Arabia and, indeed, throughout the whole world. Islam, following its basic principles, started abolishing slavery in a very systematic though gradual manner. One of the methods followed was known as makatibah. The literal meaning of kitab or makatibah is ‘writing’. Here this term denotes a bond by which a male or female slave promises his or her owner to earn for him a specified amount within stipulated time, after which he or she will be free. Both male and female slaves were thus being set free either by makatibah or by other methods, so much so, that by the end of the period of early Islamic history (the period of the ‘four rightly guided caliphs’) the institution of slavery had been almost completely abolished. In pre-Islamic times and even in the very early period of Islam, there were people who used to make their slave girls work as prostitutes. Abdullah ibn Ubayy had many slave girls whom he forced into prostitution and thus earned a profit out of them. When one of these slave girls embraced Islam and wanted to give up prostitution, Abdullah ibn Ubayy started harassing her. Ultimately, at the behest of the Prophet Muhammad, she was freed from his clutches by paying for her freedom.

Islam clearly approves of married life for both men and women. In case certain persons remain unmarried, due to lack of resources, it is necessary that all the members of society unanimously view it as a common problem and do not rest content until it is solved. In the period when Islam came into existence, the system of owning slaves was prevalent in Arabia and, indeed, throughout the whole world. Islam, following its basic principles, started abolishing slavery in a very systematic though gradual manner. One of the methods followed was known as makatibah. The literal meaning of kitab or makatibah is ‘writing’. Here this term denotes a bond by which a male or female slave promises his or her owner to earn for him a specified amount within stipulated time, after which he or she will be free. Both male and female slaves were thus being set free either by makatibah or by other methods, so much so, that by the end of the period of early Islamic history (the period of the ‘four rightly guided caliphs’) the institution of slavery had been almost completely abolished. In pre-Islamic times and even in the very early period of Islam, there were people who used to make their slave girls work as prostitutes. Abdullah ibn Ubayy had many slave girls whom he forced into prostitution and thus earned a profit out of them. When one of these slave girls embraced Islam and wanted to give up prostitution, Abdullah ibn Ubayy started harassing her. Ultimately, at the behest of the Prophet Muhammad, she was freed from his clutches by paying for her freedom.

This is a metaphor with many layers of meaning. ‘Light’ symbolizes the guidance of God Almighty. ‘Niche’ is man’s heart and ‘lamp’ is faith (iman), sheltered in that niche. The image is elaborated by two more points of reference: ‘crystal of star-like brilliance’ and ‘luminous oil’. Faith, already compared to a ‘lamp’ standing in the ‘niche’ of the human heart, is safe and well protected from any external influence by the ‘crystal’ or the walls of the niche (human heart). The ‘luminous oil’ filling the lamp and ready to be lit at any moment, speaks of the eagerness with which faith waits for the Truth to appear before it, so that it may accept it without the slightest delay and sets itself ablaze. The fact is that the only source of light in this universe is God. All receive light and guidance from this source alone. Furthermore, God instilled an intense longing for the Truth in the very nature of man. This desire is very strong and, if not diluted, constantly demands gratification. By nature, man’s receptivity to Truth is so immense and inflames so easily that it may be compared to petrol, which flares up as soon as a spark comes in contact with it. A seeker is one who has not let his natural instincts become impaired, so that, the moment he hears the genuine call for the acceptance of Truth, his instincts are aroused. The light of guidance coupled with the light of nature then illuminates his entire existence.

A mosque in an inhabited locality has the same importance as the heart in the human body. The heart of a human being is illuminated by faith, while mosques are illuminated by prayers. Mosques are constructed so that within their sacred precincts, devotees may concentrate their thoughts on God and spend some time in offering prayers to Him. In the spiritual atmosphere prevailing therein, they turn quite naturally towards their Maker. A human being, on whom God bestows the gift of divine guidance, learns to recognize the call of truth. His heart is filled with feelings of awe towards God and he decides to lead a God-oriented life. It is people such as these who become self-effacing and self-sacrificing God-worshippers. They are the ones who will receive the unlimited blessings of God.

A mosque in an inhabited locality has the same importance as the heart in the human body. The heart of a human being is illuminated by faith, while mosques are illuminated by prayers. Mosques are constructed so that within their sacred precincts, devotees may concentrate their thoughts on God and spend some time in offering prayers to Him. In the spiritual atmosphere prevailing therein, they turn quite naturally towards their Maker. A human being, on whom God bestows the gift of divine guidance, learns to recognize the call of truth. His heart is filled with feelings of awe towards God and he decides to lead a God-oriented life. It is people such as these who become self-effacing and self-sacrificing God-worshippers. They are the ones who will receive the unlimited blessings of God.

In stark contrast to the person who revives his inner natural urge and consequently is blessed with the wealth of faith, there exists the other type whose ‘oil’ does not become ignited by the fire of Truth. Of the second type, are those who follow a concocted religion. They build a palace of false hopes and are happy in it. Thus they live with their misconceptions till they are overtaken by death, which suddenly dispels the magical spell of their misconceptions. They then realise that what they thought of as their goal until now, was nothing but a pit of destruction. Another category consists of open rebels and rejecters of Truth. Disregarding God’s guidance, they become utter failures and grope in the dark forever.

In stark contrast to the person who revives his inner natural urge and consequently is blessed with the wealth of faith, there exists the other type whose ‘oil’ does not become ignited by the fire of Truth. Of the second type, are those who follow a concocted religion. They build a palace of false hopes and are happy in it. Thus they live with their misconceptions till they are overtaken by death, which suddenly dispels the magical spell of their misconceptions. They then realise that what they thought of as their goal until now, was nothing but a pit of destruction. Another category consists of open rebels and rejecters of Truth. Disregarding God’s guidance, they become utter failures and grope in the dark forever.

In stark contrast to the person who revives his inner natural urge and consequently is blessed with the wealth of faith, there exists the other type whose ‘oil’ does not become ignited by the fire of Truth. Of the second type, are those who follow a concocted religion. They build a palace of false hopes and are happy in it. Thus they live with their misconceptions till they are overtaken by death, which suddenly dispels the magical spell of their misconceptions. They then realise that what they thought of as their goal until now, was nothing but a pit of destruction. Another category consists of open rebels and rejecters of Truth. Disregarding God’s guidance, they become utter failures and grope in the dark forever.

What God requires of man, is that he should always remain in the state of submission as demanded by acknowledgement of the Truth. This is the true religion. Viewed from this point, the whole Universe follows the religion of Truth, because everything in the Universe behaves in fact exactly as it should. Take the example of a bird. When a bird spreads its wings and flies in the air, it presents the ultimate example of being in perfect harmony with the eternal world of reality. There is a specific mode of prayer and a way of glorifying God prescribed for every single creature of God, which it is expected to adhere to. Similarly, there is a specific method of glorifying God as prescribed for a human being and he is expected to follow it. If a man indulges in heedless or rebellious behaviour on this score, he shall have to pay a heavy price for it.

What God requires of man, is that he should always remain in the state of submission as demanded by acknowledgement of the Truth. This is the true religion. Viewed from this point, the whole Universe follows the religion of Truth, because everything in the Universe behaves in fact exactly as it should. Take the example of a bird. When a bird spreads its wings and flies in the air, it presents the ultimate example of being in perfect harmony with the eternal world of reality. There is a specific mode of prayer and a way of glorifying God prescribed for every single creature of God, which it is expected to adhere to. Similarly, there is a specific method of glorifying God as prescribed for a human being and he is expected to follow it. If a man indulges in heedless or rebellious behaviour on this score, he shall have to pay a heavy price for it.

Events of the physical world give direct introduction of the Creator, but only to those who possess insight. Rain for example, results after a series of events that comprise the rain cycle. The lightning and thunder, and the succession of day and night are likewise miraculous phenomena. On seeing such occurences an insightful man mentally journeys to reach beyond external appearances to grasp the higher, innate reality of things. This is called ‘ibrah, meaning ‘to traverse’.

Events of the physical world give direct introduction of the Creator, but only to those who possess insight. Rain for example, results after a series of events that comprise the rain cycle. The lightning and thunder, and the succession of day and night are likewise miraculous phenomena. On seeing such occurences an insightful man mentally journeys to reach beyond external appearances to grasp the higher, innate reality of things. This is called ‘ibrah, meaning ‘to traverse’.

To all appearances, this is a world of multiplicity. Basing their belief on this view, the people of ancient times assumed the creators of all the numerous things of this world to be numerous themselves. But one who deeply observes nature finds that a certain uniformity is hidden in all its apparent multiplicity and diversity; this observation gives an entirely different hue to previous assumptions. There are many different kinds of animals. But, an in-depth study shows that the underlying biological system of all animals is uniform. Given these facts, the multiplicity and diversity of life around us must be regarded as a miracle of nature’s creation. Things which, seen from one angle, appear to manifest the multiplicity of creation, observed from another angle, demonstrate the proof of the unity of creation. The present world is the one in which one has to discover reality amidst falsity. Here, one has to set oneself above things that are deceptive in order to perceive the Truth. Man has been given wisdom solely for this purpose. Only one who properly uses this divine torch of wisdom shall find the right path, while one who does not, shall descend into a state of moral chaos.

To all appearances, this is a world of multiplicity. Basing their belief on this view, the people of ancient times assumed the creators of all the numerous things of this world to be numerous themselves. But one who deeply observes nature finds that a certain uniformity is hidden in all its apparent multiplicity and diversity; this observation gives an entirely different hue to previous assumptions. There are many different kinds of animals. But, an in-depth study shows that the underlying biological system of all animals is uniform. Given these facts, the multiplicity and diversity of life around us must be regarded as a miracle of nature’s creation. Things which, seen from one angle, appear to manifest the multiplicity of creation, observed from another angle, demonstrate the proof of the unity of creation. The present world is the one in which one has to discover reality amidst falsity. Here, one has to set oneself above things that are deceptive in order to perceive the Truth. Man has been given wisdom solely for this purpose. Only one who properly uses this divine torch of wisdom shall find the right path, while one who does not, shall descend into a state of moral chaos.

While the Prophet was in Madinah, there was a group which had apparently accepted Islam, but which was not really sincere about religion. This group was called the hypocrites (munafiqun). These people mouthed their obedience to God and His Prophet, but in practice, at the time of need, their actions would belie their pretensions. At that time, due to prevailing circumstances, a regular Islamic Court had not yet been established. The Jewish chiefs had been deciding cases as a matter of convention for centuries. But now the Prophet Muhammad had migrated to Madinah and established himself there. It was typical of the half-hearted hypocritical Muslims to agree to have their disputes (with other Muslims) settled by the Prophet Muhammad, provided they were sure that it would be decided in their favour. But when it seemed that the outcome might be unfavourable to them, these hypocrites (munafiqun) preferred going to a Jewish chief to have the matter decided. To all appearances this was an act of great cleverness, but in actuality they were just wronging themselves. Such apparent winners shall have lost their case even before reaching the court of God.

While the Prophet was in Madinah, there was a group which had apparently accepted Islam, but which was not really sincere about religion. This group was called the hypocrites (munafiqun). These people mouthed their obedience to God and His Prophet, but in practice, at the time of need, their actions would belie their pretensions. At that time, due to prevailing circumstances, a regular Islamic Court had not yet been established. The Jewish chiefs had been deciding cases as a matter of convention for centuries. But now the Prophet Muhammad had migrated to Madinah and established himself there. It was typical of the half-hearted hypocritical Muslims to agree to have their disputes (with other Muslims) settled by the Prophet Muhammad, provided they were sure that it would be decided in their favour. But when it seemed that the outcome might be unfavourable to them, these hypocrites (munafiqun) preferred going to a Jewish chief to have the matter decided. To all appearances this was an act of great cleverness, but in actuality they were just wronging themselves. Such apparent winners shall have lost their case even before reaching the court of God.

While the Prophet was in Madinah, there was a group which had apparently accepted Islam, but which was not really sincere about religion. This group was called the hypocrites (munafiqun). These people mouthed their obedience to God and His Prophet, but in practice, at the time of need, their actions would belie their pretensions. At that time, due to prevailing circumstances, a regular Islamic Court had not yet been established. The Jewish chiefs had been deciding cases as a matter of convention for centuries. But now the Prophet Muhammad had migrated to Madinah and established himself there. It was typical of the half-hearted hypocritical Muslims to agree to have their disputes (with other Muslims) settled by the Prophet Muhammad, provided they were sure that it would be decided in their favour. But when it seemed that the outcome might be unfavourable to them, these hypocrites (munafiqun) preferred going to a Jewish chief to have the matter decided. To all appearances this was an act of great cleverness, but in actuality they were just wronging themselves. Such apparent winners shall have lost their case even before reaching the court of God.

While the Prophet was in Madinah, there was a group which had apparently accepted Islam, but which was not really sincere about religion. This group was called the hypocrites (munafiqun). These people mouthed their obedience to God and His Prophet, but in practice, at the time of need, their actions would belie their pretensions. At that time, due to prevailing circumstances, a regular Islamic Court had not yet been established. The Jewish chiefs had been deciding cases as a matter of convention for centuries. But now the Prophet Muhammad had migrated to Madinah and established himself there. It was typical of the half-hearted hypocritical Muslims to agree to have their disputes (with other Muslims) settled by the Prophet Muhammad, provided they were sure that it would be decided in their favour. But when it seemed that the outcome might be unfavourable to them, these hypocrites (munafiqun) preferred going to a Jewish chief to have the matter decided. To all appearances this was an act of great cleverness, but in actuality they were just wronging themselves. Such apparent winners shall have lost their case even before reaching the court of God.

The believer is one who makes himself subservient to God and His Prophet. The moment the decision of God and His Prophet is made known to him, he unhesitatingly complies with it, irrespective of whether it is in accordance with his wishes or against them, whether it protects his personal interests or harms them. In the life Hereafter, success will crown one who bows down before the commandments of God and His Prophet and whose realisation of God is such that he fears Him the most; to save himself from the displeasure of God becomes the greatest concern of his life.

The believer is one who makes himself subservient to God and His Prophet. The moment the decision of God and His Prophet is made known to him, he unhesitatingly complies with it, irrespective of whether it is in accordance with his wishes or against them, whether it protects his personal interests or harms them. In the life Hereafter, success will crown one who bows down before the commandments of God and His Prophet and whose realisation of God is such that he fears Him the most; to save himself from the displeasure of God becomes the greatest concern of his life.

One whose heart has been deeply permeated by God-realisation always has his eyes downcast. His sense of responsibility prepares him for great sacrifices and makes him a man who is frugal with words as he is conscious of his accountability before God. On the contrary, one who is remiss in his relations with God is assiduous in his relations with other people. He compensates for his shortcomings in deeds by an excess of words. Since he has no proof of good character, he remonstrates with big words in order to promote his image as a trustworthy and respectable person. Those who try to influence others by using the charm of words think that all matters are between human beings. Those who are certain that the real matter is rather between God and man experience a sea-change in their attitude.

The promise of the grant of a dominant status applied initially to the Prophet Muhammad and his companions, but it also applies to the whole community of the believers. It is observed here that men of faith need not make the possession of power and dominance their target, for these are actually blessings of God, conferred upon deserving believers as a reward for their faith and good deeds. The purpose of granting this dominant status is to provide the believers with stability in this world, so that they may be able to live peacefully and in safety, lead their lives as the subjects of the One God and pray to Him freely, without fearing their enemies. The dominant status of the people of faith shall continue so long as they remain grateful to God and do not lose their fear of God (taqwa). Appointing a successor, khalifah, or ‘one who comes afterwards’, entails the conferring of dominant status and stability on one community in place of the community, which had earlier enjoyed this position. The dominant position is, in fact, a part of the divine trial. God gives this position to all communities, one after another, and thus puts them to the test. For people of faith, this position is a means of judging them.

The promise of the grant of a dominant status applied initially to the Prophet Muhammad and his companions, but it also applies to the whole community of the believers. It is observed here that men of faith need not make the possession of power and dominance their target, for these are actually blessings of God, conferred upon deserving believers as a reward for their faith and good deeds. The purpose of granting this dominant status is to provide the believers with stability in this world, so that they may be able to live peacefully and in safety, lead their lives as the subjects of the One God and pray to Him freely, without fearing their enemies. The dominant status of the people of faith shall continue so long as they remain grateful to God and do not lose their fear of God (taqwa). Appointing a successor, khalifah, or ‘one who comes afterwards’, entails the conferring of dominant status and stability on one community in place of the community, which had earlier enjoyed this position. The dominant position is, in fact, a part of the divine trial. God gives this position to all communities, one after another, and thus puts them to the test. For people of faith, this position is a means of judging them.

The blessings of God refer to the position of dominance in the present world and Paradise in the Hereafter. Those who want to make themselves worthy of this blessing should foster three virtues in themselves: piety, charity and the willingness to follow the example of the Prophet. The first quality is evinced in the regular saying of prayers. Observance of prayers regularly acts as a strong incentive to lead a life of sincerity, modesty and humility, rather than one of false pride and arrogance. The second quality takes its practical form in zakat, the prescribed alms-giving, which means the setting aside of some amount at the prescribed rate from one’s wealth and handing it over to bayt al-mal or the ‘Public Fund’. Zakat, conveys the message that people should not be selfish but should be the well-wishers of others. Their well-wishing should go to the extent of fostering a feeling that others have a certain right over them. The third quality is obedience to the Prophet Muhammad. During his lifetime, this meant obeying him personally, while beyond his lifetime, it means obeying his sunnah or tradition. In other words, in all matters of life, the ideal example for the people should be the life of the Prophet of God. People should accept only him as their guide and when confronted with his pronouncements, they should forego their personal opinions. The Prophet should be in the lead and all others should be behind him.

The blessings of God refer to the position of dominance in the present world and Paradise in the Hereafter. Those who want to make themselves worthy of this blessing should foster three virtues in themselves: piety, charity and the willingness to follow the example of the Prophet. The first quality is evinced in the regular saying of prayers. Observance of prayers regularly acts as a strong incentive to lead a life of sincerity, modesty and humility, rather than one of false pride and arrogance. The second quality takes its practical form in zakat, the prescribed alms-giving, which means the setting aside of some amount at the prescribed rate from one’s wealth and handing it over to bayt al-mal or the ‘Public Fund’. Zakat, conveys the message that people should not be selfish but should be the well-wishers of others. Their well-wishing should go to the extent of fostering a feeling that others have a certain right over them. The third quality is obedience to the Prophet Muhammad. During his lifetime, this meant obeying him personally, while beyond his lifetime, it means obeying his sunnah or tradition. In other words, in all matters of life, the ideal example for the people should be the life of the Prophet of God. People should accept only him as their guide and when confronted with his pronouncements, they should forego their personal opinions. The Prophet should be in the lead and all others should be behind him.

In some of the preceding verses certain instructions regarding social behaviour are given. Now these verses were revealed, perhaps as a supplement to and an elaboration of them. For instance, one of the instructions given initially to women regarding the covering of the body was that they should cover their bosoms with scarves or sheets (verse 31). In verse 60 those old women who are past the marriageable age have been exempted from the general rule, and it is laid down that there is no harm in their not following it. These two sets of instructions could have been revealed at one and the same time, but there are four intervening paragraphs (ruku‘), in which different subjects have been dealt with. It is gathered from traditions that after the initial instructions had been revealed, some practical problems arose. Therefore, in clarification, these later verses were revealed. This shows that the Quran’s method is one of gradualness and not that of taking sudden steps. It was possible for God to have revealed all the instructions together at one time, but He chose to reveal them bit by bit, according to the circumstances.

In some of the preceding verses certain instructions regarding social behaviour are given. Now these verses were revealed, perhaps as a supplement to and an elaboration of them. For instance, one of the instructions given initially to women regarding the covering of the body was that they should cover their bosoms with scarves or sheets (verse 31). In verse 60 those old women who are past the marriageable age have been exempted from the general rule, and it is laid down that there is no harm in their not following it. These two sets of instructions could have been revealed at one and the same time, but there are four intervening paragraphs (ruku‘), in which different subjects have been dealt with. It is gathered from traditions that after the initial instructions had been revealed, some practical problems arose. Therefore, in clarification, these later verses were revealed. This shows that the Quran’s method is one of gradualness and not that of taking sudden steps. It was possible for God to have revealed all the instructions together at one time, but He chose to reveal them bit by bit, according to the circumstances.

In some of the preceding verses certain instructions regarding social behaviour are given. Now these verses were revealed, perhaps as a supplement to and an elaboration of them. For instance, one of the instructions given initially to women regarding the covering of the body was that they should cover their bosoms with scarves or sheets (verse 31). In verse 60 those old women who are past the marriageable age have been exempted from the general rule, and it is laid down that there is no harm in their not following it. These two sets of instructions could have been revealed at one and the same time, but there are four intervening paragraphs (ruku‘), in which different subjects have been dealt with. It is gathered from traditions that after the initial instructions had been revealed, some practical problems arose. Therefore, in clarification, these later verses were revealed. This shows that the Quran’s method is one of gradualness and not that of taking sudden steps. It was possible for God to have revealed all the instructions together at one time, but He chose to reveal them bit by bit, according to the circumstances.

Before the advent of Islam, Arab society enjoyed total freedom. Thereafter, however, Islam imposed some restrictions on entry into houses, as mentioned above. People thereupon felt that because of these restrictions, their social lives would become very constrained. These verses were then revealed to clarify matters. It was made clear that the restrictions were meant to regulate and systematize social life and not to curtail legitimate freedom. For instance, if the blind, the lame and the sick were isolated from attendants, relatives, etc., it would amount to making them physically helpless. But this was never the intention of Islam. So, leeway has been made in the earlier provisions and their true spirit has been indicated. It is stated that Islam’s real purpose is that people should be each other’s true well-wishers. When a man enters another’s house, he should make a salutation, saying: ‘Peace be on you and His (God’s) blessings be showered on you.’ If people are imbued with this spirit, most social evils will automatically cease.

Circumstances often merit holding consultations on common issues to seek co-operation collectively. At such times, it may happen that certain people lose interest after a while and want to leave. This is not the correct Islamic attitude. However, even among those who are free of this attitude, there may be some who, because of some urgent need, want to leave the gathering before time. These persons must take proper permission from the responsible person (and during the period of the Prophet, it had to be taken from the Prophet himself). Furthermore, if the responsible person does not give them permission, they must ungrudgingly remain till the end of the proceedings. One who is responsible for the collective affairs of Muslims should possess the temperament and attitude to willingly accede to any request to be excused made on the plea of having something more urgent to attend to. He should pray for the one making such a request to be helped by God Almighty.

The commandment to obey the Prophet of God was directly applicable to his contemporaries and subsequently became applicable to all believing men and women. Those who avoid devoting any efforts to collective affairs may think that they are strengthening their individual interests by not wasting their time on matters which are the concern of the entire community. But any group, which loses its collectivism, makes itself vulnerable to its enemies. The destruction that follows is of a general nature and the harm so caused affects everybody. It does not spare even those who were under the impression that they had made themselves safe by giving full attention to their own matters.

The commandment to obey the Prophet of God was directly applicable to his contemporaries and subsequently became applicable to all believing men and women. Those who avoid devoting any efforts to collective affairs may think that they are strengthening their individual interests by not wasting their time on matters which are the concern of the entire community. But any group, which loses its collectivism, makes itself vulnerable to its enemies. The destruction that follows is of a general nature and the harm so caused affects everybody. It does not spare even those who were under the impression that they had made themselves safe by giving full attention to their own matters.

“The distinguisher” is the literal translation of ‘al-furqan’, which is the criterion for distinguishing between truth and falsehood. In this context “the distinguisher” means the Quran. God is all knowing and all aware and also the Absolute Sovereign. Revelation of the Book, on behalf of God, has two aspects to it. One is that it is certainly true and there is no doubt about its authenticity. The other is that, acceptance or denial of it cannot have the same outcome. God alone is the Possessor of all Powers. Nobody can influence His decision and nobody can intervene between Him and His decisions. This very fact ensures that one who adopts the Quran as his mentor, will be successful, while one who ignores it will find it impossible to save himself from failure, which is the fate ordained by God for one who ignores the Truth.

Those who denied the truth used to denigrate the Quran as a false testament, but in fact the target of their allegation was the Prophet Muhammad. The Prophet appeared to them as an ordinary man. They were unable to understand how an ordinary man could be the possessor of an extraordinary Book. The Quran touches upon various topics of a historical, psychological and social nature, etc., but no factual error has ever been pointed out in it. This proves that the Quran was authored by a Being who is aware of the secrets of the universe to the fullest extent. Had it not been so, the Quran also would have been full of mistakes—as are found in other man-made books. This fact in itself is the greatest argument in favour of the Quran being a Book of God. Those who make baseless statements against the Quran, are indulging in undue bravado. Such people will definitely be seized upon by God. However, if they come back to the right path, it is not God’s way to take revenge after their repentance. God looks at the individual’s present and not his past.

Those who denied the truth used to denigrate the Quran as a false testament, but in fact the target of their allegation was the Prophet Muhammad. The Prophet appeared to them as an ordinary man. They were unable to understand how an ordinary man could be the possessor of an extraordinary Book. The Quran touches upon various topics of a historical, psychological and social nature, etc., but no factual error has ever been pointed out in it. This proves that the Quran was authored by a Being who is aware of the secrets of the universe to the fullest extent. Had it not been so, the Quran also would have been full of mistakes—as are found in other man-made books. This fact in itself is the greatest argument in favour of the Quran being a Book of God. Those who make baseless statements against the Quran, are indulging in undue bravado. Such people will definitely be seized upon by God. However, if they come back to the right path, it is not God’s way to take revenge after their repentance. God looks at the individual’s present and not his past.

Those who denied the truth used to denigrate the Quran as a false testament, but in fact the target of their allegation was the Prophet Muhammad. The Prophet appeared to them as an ordinary man. They were unable to understand how an ordinary man could be the possessor of an extraordinary Book. The Quran touches upon various topics of a historical, psychological and social nature, etc., but no factual error has ever been pointed out in it. This proves that the Quran was authored by a Being who is aware of the secrets of the universe to the fullest extent. Had it not been so, the Quran also would have been full of mistakes—as are found in other man-made books. This fact in itself is the greatest argument in favour of the Quran being a Book of God. Those who make baseless statements against the Quran, are indulging in undue bravado. Such people will definitely be seized upon by God. However, if they come back to the right path, it is not God’s way to take revenge after their repentance. God looks at the individual’s present and not his past.

Those who denied the truth used to denigrate the Quran as a false testament, but in fact the target of their allegation was the Prophet Muhammad. The Prophet appeared to them as an ordinary man. They were unable to understand how an ordinary man could be the possessor of an extraordinary Book. The Quran touches upon various topics of a historical, psychological and social nature, etc., but no factual error has ever been pointed out in it. This proves that the Quran was authored by a Being who is aware of the secrets of the universe to the fullest extent. Had it not been so, the Quran also would have been full of mistakes—as are found in other man-made books. This fact in itself is the greatest argument in favour of the Quran being a Book of God. Those who make baseless statements against the Quran, are indulging in undue bravado. Such people will definitely be seized upon by God. However, if they come back to the right path, it is not God’s way to take revenge after their repentance. God looks at the individual’s present and not his past.

Those who denied the truth used to denigrate the Quran as a false testament, but in fact the target of their allegation was the Prophet Muhammad. The Prophet appeared to them as an ordinary man. They were unable to understand how an ordinary man could be the possessor of an extraordinary Book. The Quran touches upon various topics of a historical, psychological and social nature, etc., but no factual error has ever been pointed out in it. This proves that the Quran was authored by a Being who is aware of the secrets of the universe to the fullest extent. Had it not been so, the Quran also would have been full of mistakes—as are found in other man-made books. This fact in itself is the greatest argument in favour of the Quran being a Book of God. Those who make baseless statements against the Quran, are indulging in undue bravado. Such people will definitely be seized upon by God. However, if they come back to the right path, it is not God’s way to take revenge after their repentance. God looks at the individual’s present and not his past.

Every preacher giving the call for Truth has had to face the same experience, as that of a Prophet. While his contemporaries looked down upon him with contempt, the people of succeeding ages venerated the preacher like a god. This is so because during his lifetime, a prophet lives the life of an ordinary human being and his contemporaries therefore fail to appreciate the wisdom he propagates. They see him cast in an overly idealized form, wearing the halo conferred by legend, and therefore, feel obliged to pay homage to him and glorify him in an exaggerated manner. The minds of succeeding generations develop such deep-seated notions about the extraordinary greatness of the prophet, that nobody is held superior to or even at par with him. A living prophet, however, is treated scornfully by the majority of his contemporaries. The few who develop a reasoned understanding of his message are also ‘advised’ to disassociate themselves from one who is “possessed”. Having no rational arguments, the unrelenting contemporaries of a prophet, resort to unfair vilification of his image so as to curb the preaching of his message.

Every preacher giving the call for Truth has had to face the same experience, as that of a Prophet. While his contemporaries looked down upon him with contempt, the people of succeeding ages venerated the preacher like a god. This is so because during his lifetime, a prophet lives the life of an ordinary human being and his contemporaries therefore fail to appreciate the wisdom he propagates. They see him cast in an overly idealized form, wearing the halo conferred by legend, and therefore, feel obliged to pay homage to him and glorify him in an exaggerated manner. The minds of succeeding generations develop such deep-seated notions about the extraordinary greatness of the prophet, that nobody is held superior to or even at par with him. A living prophet, however, is treated scornfully by the majority of his contemporaries. The few who develop a reasoned understanding of his message are also ‘advised’ to disassociate themselves from one who is “possessed”. Having no rational arguments, the unrelenting contemporaries of a prophet, resort to unfair vilification of his image so as to curb the preaching of his message.

Every preacher giving the call for Truth has had to face the same experience, as that of a Prophet. While his contemporaries looked down upon him with contempt, the people of succeeding ages venerated the preacher like a god. This is so because during his lifetime, a prophet lives the life of an ordinary human being and his contemporaries therefore fail to appreciate the wisdom he propagates. They see him cast in an overly idealized form, wearing the halo conferred by legend, and therefore, feel obliged to pay homage to him and glorify him in an exaggerated manner. The minds of succeeding generations develop such deep-seated notions about the extraordinary greatness of the prophet, that nobody is held superior to or even at par with him. A living prophet, however, is treated scornfully by the majority of his contemporaries. The few who develop a reasoned understanding of his message are also ‘advised’ to disassociate themselves from one who is “possessed”. Having no rational arguments, the unrelenting contemporaries of a prophet, resort to unfair vilification of his image so as to curb the preaching of his message.

The opponents of Truth frequently make the character of the preacher of Truth their target. In order to prove him untrustworthy, they indulge in all sorts of slander. Thus they give the impression that they would have accepted what the preacher had to say, had he been up to their standard. But this is not correct. Their real problem is not that they do not find the preacher of truth trustworthy. Their real problem is that they have no fear of the reckoning of Judgement Day. Therefore, they go on casting aspersions in an irresponsible manner. The matter of Truth and untruth is important because they will be examined on this basis in the life hereafter. Those who are fearless about being censured in the Hereafter are consequently not serious about Truth or untruth. And when a man is not serious about something, he does not realise its importance, though numerous arguments may be advanced in its support. The meaningless utterances of such people will cease only when the terrible roar of Doomsday snatches away their words.

The opponents of Truth frequently make the character of the preacher of Truth their target. In order to prove him untrustworthy, they indulge in all sorts of slander. Thus they give the impression that they would have accepted what the preacher had to say, had he been up to their standard. But this is not correct. Their real problem is not that they do not find the preacher of truth trustworthy. Their real problem is that they have no fear of the reckoning of Judgement Day. Therefore, they go on casting aspersions in an irresponsible manner. The matter of Truth and untruth is important because they will be examined on this basis in the life hereafter. Those who are fearless about being censured in the Hereafter are consequently not serious about Truth or untruth. And when a man is not serious about something, he does not realise its importance, though numerous arguments may be advanced in its support. The meaningless utterances of such people will cease only when the terrible roar of Doomsday snatches away their words.

The opponents of Truth frequently make the character of the preacher of Truth their target. In order to prove him untrustworthy, they indulge in all sorts of slander. Thus they give the impression that they would have accepted what the preacher had to say, had he been up to their standard. But this is not correct. Their real problem is not that they do not find the preacher of truth trustworthy. Their real problem is that they have no fear of the reckoning of Judgement Day. Therefore, they go on casting aspersions in an irresponsible manner. The matter of Truth and untruth is important because they will be examined on this basis in the life hereafter. Those who are fearless about being censured in the Hereafter are consequently not serious about Truth or untruth. And when a man is not serious about something, he does not realise its importance, though numerous arguments may be advanced in its support. The meaningless utterances of such people will cease only when the terrible roar of Doomsday snatches away their words.

The opponents of Truth frequently make the character of the preacher of Truth their target. In order to prove him untrustworthy, they indulge in all sorts of slander. Thus they give the impression that they would have accepted what the preacher had to say, had he been up to their standard. But this is not correct. Their real problem is not that they do not find the preacher of truth trustworthy. Their real problem is that they have no fear of the reckoning of Judgement Day. Therefore, they go on casting aspersions in an irresponsible manner. The matter of Truth and untruth is important because they will be examined on this basis in the life hereafter. Those who are fearless about being censured in the Hereafter are consequently not serious about Truth or untruth. And when a man is not serious about something, he does not realise its importance, though numerous arguments may be advanced in its support. The meaningless utterances of such people will cease only when the terrible roar of Doomsday snatches away their words.

The opponents of Truth frequently make the character of the preacher of Truth their target. In order to prove him untrustworthy, they indulge in all sorts of slander. Thus they give the impression that they would have accepted what the preacher had to say, had he been up to their standard. But this is not correct. Their real problem is not that they do not find the preacher of truth trustworthy. Their real problem is that they have no fear of the reckoning of Judgement Day. Therefore, they go on casting aspersions in an irresponsible manner. The matter of Truth and untruth is important because they will be examined on this basis in the life hereafter. Those who are fearless about being censured in the Hereafter are consequently not serious about Truth or untruth. And when a man is not serious about something, he does not realise its importance, though numerous arguments may be advanced in its support. The meaningless utterances of such people will cease only when the terrible roar of Doomsday snatches away their words.

The opponents of Truth frequently make the character of the preacher of Truth their target. In order to prove him untrustworthy, they indulge in all sorts of slander. Thus they give the impression that they would have accepted what the preacher had to say, had he been up to their standard. But this is not correct. Their real problem is not that they do not find the preacher of truth trustworthy. Their real problem is that they have no fear of the reckoning of Judgement Day. Therefore, they go on casting aspersions in an irresponsible manner. The matter of Truth and untruth is important because they will be examined on this basis in the life hereafter. Those who are fearless about being censured in the Hereafter are consequently not serious about Truth or untruth. And when a man is not serious about something, he does not realise its importance, though numerous arguments may be advanced in its support. The meaningless utterances of such people will cease only when the terrible roar of Doomsday snatches away their words.

The opponents of Truth frequently make the character of the preacher of Truth their target. In order to prove him untrustworthy, they indulge in all sorts of slander. Thus they give the impression that they would have accepted what the preacher had to say, had he been up to their standard. But this is not correct. Their real problem is not that they do not find the preacher of truth trustworthy. Their real problem is that they have no fear of the reckoning of Judgement Day. Therefore, they go on casting aspersions in an irresponsible manner. The matter of Truth and untruth is important because they will be examined on this basis in the life hereafter. Those who are fearless about being censured in the Hereafter are consequently not serious about Truth or untruth. And when a man is not serious about something, he does not realise its importance, though numerous arguments may be advanced in its support. The meaningless utterances of such people will cease only when the terrible roar of Doomsday snatches away their words.

The Quranic commentator Ibn Kathir explains the reminder when he writes, ‘They forgot the message You had sent to them through the messengers (prophets) about worshipping You alone and no other.’ The addressee communities of the various prophets were not deniers of the truth or polytheists per se. The prophets sent to them had brought to them the message of worshipping one God alone. But, with the passage of time, they became engrossed in worldly affairs, and developed the belief that their elders and prophets, etc. would become the intermediate means of obtaining God’s pardon. But, on the Day of Judgement, all such beliefs will prove false. At that time, people will come to know that the only saviour from God’s reckoning is God Himself and no other.

The Quranic commentator Ibn Kathir explains the reminder when he writes, ‘They forgot the message You had sent to them through the messengers (prophets) about worshipping You alone and no other.’ The addressee communities of the various prophets were not deniers of the truth or polytheists per se. The prophets sent to them had brought to them the message of worshipping one God alone. But, with the passage of time, they became engrossed in worldly affairs, and developed the belief that their elders and prophets, etc. would become the intermediate means of obtaining God’s pardon. But, on the Day of Judgement, all such beliefs will prove false. At that time, people will come to know that the only saviour from God’s reckoning is God Himself and no other.

The Quranic commentator Ibn Kathir explains the reminder when he writes, ‘They forgot the message You had sent to them through the messengers (prophets) about worshipping You alone and no other.’ The addressee communities of the various prophets were not deniers of the truth or polytheists per se. The prophets sent to them had brought to them the message of worshipping one God alone. But, with the passage of time, they became engrossed in worldly affairs, and developed the belief that their elders and prophets, etc. would become the intermediate means of obtaining God’s pardon. But, on the Day of Judgement, all such beliefs will prove false. At that time, people will come to know that the only saviour from God’s reckoning is God Himself and no other.

The initial addressees of the Quran were those who accepted as their prophets Noah, Abraham, Ishmael, Moses and others. Despite this, they refused to accept Muhammad. One of the reasons for this is that people of later ages always devise, of their own accord, legendary accounts of their past prophets with a view to glorifying them. In the light of these stories, the personality of their past prophet assumes an almost magical character. Subsequently, when the contemporary prophet comes before them, he strikes them as being an ordinary human being. In their minds, on the one hand, there is the image of the past prophet who appears to them as a superhuman personality, while on the other hand, there is the present, living prophet who appears to them simply in the form of a human being. In the light of this comparison, they find themselves unable to believe in the present prophet. While accepting the institution of prophethood, they reject the prophet. For the disbelievers, the Prophet and the believers are a source of trial, and for the Prophet and the believers the disbelievers are a source of trial. The trial of those who deny the truth is that they should be able to recognise the latent greatness in the apparently ordinary appearance of the prophet, while for the believers it is that they should not lose patience with the meaningless and provocative utterances of the unbelievers.

Those who demand, as a precondition, the physical appearance of God and His angels, before they accept a missionary’s message, are not really sincere about it. Frivolous in their attitude, they do not know the implication or meaning of the appearance of God and His angels. The fact is that it is only when the Truth is revealed through a preacher of truth that they will have an opportunity to accept it. The moment Truth shows itself by the appearance of God and His angels, it will be the time for reckoning and judgement, and not the time for acceptance. Many people labour under the misapprehension that on Judgement Day, when God asks them about their deeds, they will escape His verdict by showing off some good deed of theirs and by saying that they have the patronage of some saint or the other. But, on Judgement Day, all this wishful thinking will vanish into thin air, as if a drop of water had fallen on a red hot iron sheet and disappeared. On that Day, only righteous deeds will be of avail, and not false hopes.

Those who demand, as a precondition, the physical appearance of God and His angels, before they accept a missionary’s message, are not really sincere about it. Frivolous in their attitude, they do not know the implication or meaning of the appearance of God and His angels. The fact is that it is only when the Truth is revealed through a preacher of truth that they will have an opportunity to accept it. The moment Truth shows itself by the appearance of God and His angels, it will be the time for reckoning and judgement, and not the time for acceptance. Many people labour under the misapprehension that on Judgement Day, when God asks them about their deeds, they will escape His verdict by showing off some good deed of theirs and by saying that they have the patronage of some saint or the other. But, on Judgement Day, all this wishful thinking will vanish into thin air, as if a drop of water had fallen on a red hot iron sheet and disappeared. On that Day, only righteous deeds will be of avail, and not false hopes.

Those who demand, as a precondition, the physical appearance of God and His angels, before they accept a missionary’s message, are not really sincere about it. Frivolous in their attitude, they do not know the implication or meaning of the appearance of God and His angels. The fact is that it is only when the Truth is revealed through a preacher of truth that they will have an opportunity to accept it. The moment Truth shows itself by the appearance of God and His angels, it will be the time for reckoning and judgement, and not the time for acceptance. Many people labour under the misapprehension that on Judgement Day, when God asks them about their deeds, they will escape His verdict by showing off some good deed of theirs and by saying that they have the patronage of some saint or the other. But, on Judgement Day, all this wishful thinking will vanish into thin air, as if a drop of water had fallen on a red hot iron sheet and disappeared. On that Day, only righteous deeds will be of avail, and not false hopes.

Those who demand, as a precondition, the physical appearance of God and His angels, before they accept a missionary’s message, are not really sincere about it. Frivolous in their attitude, they do not know the implication or meaning of the appearance of God and His angels. The fact is that it is only when the Truth is revealed through a preacher of truth that they will have an opportunity to accept it. The moment Truth shows itself by the appearance of God and His angels, it will be the time for reckoning and judgement, and not the time for acceptance. Many people labour under the misapprehension that on Judgement Day, when God asks them about their deeds, they will escape His verdict by showing off some good deed of theirs and by saying that they have the patronage of some saint or the other. But, on Judgement Day, all this wishful thinking will vanish into thin air, as if a drop of water had fallen on a red hot iron sheet and disappeared. On that Day, only righteous deeds will be of avail, and not false hopes.

Whenever a preacher of the Truth calls for its acceptance, those who represent untruth in the name of Truth, become his enemies. They raise a variety of objections and try to cast doubt upon his veracity. In so doing, they are successful in winning wide support. On the Day of Judgement, those who, taken in by the assertions of false leaders, and not having co-operated with the preacher of Truth, will clearly see that the arguments of their leaders had no real basis in fact. They were simply false objections which they had accepted, as they suited their self-interests, and they had used them as excuses for distancing themselves from the Truth. On the Day of Reckoning they will regret having been taken in by the false arguments of their leaders and not supporting the preacher of God’s word.

Whenever a preacher of the Truth calls for its acceptance, those who represent untruth in the name of Truth, become his enemies. They raise a variety of objections and try to cast doubt upon his veracity. In so doing, they are successful in winning wide support. On the Day of Judgement, those who, taken in by the assertions of false leaders, and not having co-operated with the preacher of Truth, will clearly see that the arguments of their leaders had no real basis in fact. They were simply false objections which they had accepted, as they suited their self-interests, and they had used them as excuses for distancing themselves from the Truth. On the Day of Reckoning they will regret having been taken in by the false arguments of their leaders and not supporting the preacher of God’s word.

Whenever a preacher of the Truth calls for its acceptance, those who represent untruth in the name of Truth, become his enemies. They raise a variety of objections and try to cast doubt upon his veracity. In so doing, they are successful in winning wide support. On the Day of Judgement, those who, taken in by the assertions of false leaders, and not having co-operated with the preacher of Truth, will clearly see that the arguments of their leaders had no real basis in fact. They were simply false objections which they had accepted, as they suited their self-interests, and they had used them as excuses for distancing themselves from the Truth. On the Day of Reckoning they will regret having been taken in by the false arguments of their leaders and not supporting the preacher of God’s word.

Whenever a preacher of the Truth calls for its acceptance, those who represent untruth in the name of Truth, become his enemies. They raise a variety of objections and try to cast doubt upon his veracity. In so doing, they are successful in winning wide support. On the Day of Judgement, those who, taken in by the assertions of false leaders, and not having co-operated with the preacher of Truth, will clearly see that the arguments of their leaders had no real basis in fact. They were simply false objections which they had accepted, as they suited their self-interests, and they had used them as excuses for distancing themselves from the Truth. On the Day of Reckoning they will regret having been taken in by the false arguments of their leaders and not supporting the preacher of God’s word.

Whenever a preacher of the Truth calls for its acceptance, those who represent untruth in the name of Truth, become his enemies. They raise a variety of objections and try to cast doubt upon his veracity. In so doing, they are successful in winning wide support. On the Day of Judgement, those who, taken in by the assertions of false leaders, and not having co-operated with the preacher of Truth, will clearly see that the arguments of their leaders had no real basis in fact. They were simply false objections which they had accepted, as they suited their self-interests, and they had used them as excuses for distancing themselves from the Truth. On the Day of Reckoning they will regret having been taken in by the false arguments of their leaders and not supporting the preacher of God’s word.

Whenever a preacher of the Truth calls for its acceptance, those who represent untruth in the name of Truth, become his enemies. They raise a variety of objections and try to cast doubt upon his veracity. In so doing, they are successful in winning wide support. On the Day of Judgement, those who, taken in by the assertions of false leaders, and not having co-operated with the preacher of Truth, will clearly see that the arguments of their leaders had no real basis in fact. They were simply false objections which they had accepted, as they suited their self-interests, and they had used them as excuses for distancing themselves from the Truth. On the Day of Reckoning they will regret having been taken in by the false arguments of their leaders and not supporting the preacher of God’s word.

Whenever a preacher of the Truth calls for its acceptance, those who represent untruth in the name of Truth, become his enemies. They raise a variety of objections and try to cast doubt upon his veracity. In so doing, they are successful in winning wide support. On the Day of Judgement, those who, taken in by the assertions of false leaders, and not having co-operated with the preacher of Truth, will clearly see that the arguments of their leaders had no real basis in fact. They were simply false objections which they had accepted, as they suited their self-interests, and they had used them as excuses for distancing themselves from the Truth. On the Day of Reckoning they will regret having been taken in by the false arguments of their leaders and not supporting the preacher of God’s word.

When the Quran was revealed, it was not revealed all at once, but part by part over a period of 23 years. Those who denied the truth made this an excuse to say that this was a man-made book and not the book of God, because it would not have been difficult for God to prepare the whole book at one time. It was clarified that the Quran was not simply the work of any author. It was a divine proclamation of the Truth. One of the strategies of preaching God’s will is that it is presented to people gradually, so that it progressively takes root in society. Every objection against such activity—which is based on perfect Truth—is a false one. Whenever such an objection is raised, but then is properly clarified, the authenticity of the preacher’s call is reinforced; it is never in doubt at any stage.

When the Quran was revealed, it was not revealed all at once, but part by part over a period of 23 years. Those who denied the truth made this an excuse to say that this was a man-made book and not the book of God, because it would not have been difficult for God to prepare the whole book at one time. It was clarified that the Quran was not simply the work of any author. It was a divine proclamation of the Truth. One of the strategies of preaching God’s will is that it is presented to people gradually, so that it progressively takes root in society. Every objection against such activity—which is based on perfect Truth—is a false one. Whenever such an objection is raised, but then is properly clarified, the authenticity of the preacher’s call is reinforced; it is never in doubt at any stage.

When the Quran was revealed, it was not revealed all at once, but part by part over a period of 23 years. Those who denied the truth made this an excuse to say that this was a man-made book and not the book of God, because it would not have been difficult for God to prepare the whole book at one time. It was clarified that the Quran was not simply the work of any author. It was a divine proclamation of the Truth. One of the strategies of preaching God’s will is that it is presented to people gradually, so that it progressively takes root in society. Every objection against such activity—which is based on perfect Truth—is a false one. Whenever such an objection is raised, but then is properly clarified, the authenticity of the preacher’s call is reinforced; it is never in doubt at any stage.

The names of many of the prophets to whom the Quran refers again and again do not find a place in the recorded history of humanity. This shows that the scholars who were their contemporaries did not attach any importance to them. They wrote zealously about kings and military heroes, because there was political colour in their lives, but they ignored the prophets, because there was nothing in their lives to feed their political tastes. Surprisingly, this attitude is prevalent even today. Those who attain prominence on the political platform, immediately find a place in the media. Those who work in non-political fields are not considered either mentionable or memorable. The most important thing required of a man is that he should learn lessons from events, but this is exactly what he fails to do. This is as true now as it was in the past.

The names of many of the prophets to whom the Quran refers again and again do not find a place in the recorded history of humanity. This shows that the scholars who were their contemporaries did not attach any importance to them. They wrote zealously about kings and military heroes, because there was political colour in their lives, but they ignored the prophets, because there was nothing in their lives to feed their political tastes. Surprisingly, this attitude is prevalent even today. Those who attain prominence on the political platform, immediately find a place in the media. Those who work in non-political fields are not considered either mentionable or memorable. The most important thing required of a man is that he should learn lessons from events, but this is exactly what he fails to do. This is as true now as it was in the past.

The names of many of the prophets to whom the Quran refers again and again do not find a place in the recorded history of humanity. This shows that the scholars who were their contemporaries did not attach any importance to them. They wrote zealously about kings and military heroes, because there was political colour in their lives, but they ignored the prophets, because there was nothing in their lives to feed their political tastes. Surprisingly, this attitude is prevalent even today. Those who attain prominence on the political platform, immediately find a place in the media. Those who work in non-political fields are not considered either mentionable or memorable. The most important thing required of a man is that he should learn lessons from events, but this is exactly what he fails to do. This is as true now as it was in the past.

The names of many of the prophets to whom the Quran refers again and again do not find a place in the recorded history of humanity. This shows that the scholars who were their contemporaries did not attach any importance to them. They wrote zealously about kings and military heroes, because there was political colour in their lives, but they ignored the prophets, because there was nothing in their lives to feed their political tastes. Surprisingly, this attitude is prevalent even today. Those who attain prominence on the political platform, immediately find a place in the media. Those who work in non-political fields are not considered either mentionable or memorable. The most important thing required of a man is that he should learn lessons from events, but this is exactly what he fails to do. This is as true now as it was in the past.

The names of many of the prophets to whom the Quran refers again and again do not find a place in the recorded history of humanity. This shows that the scholars who were their contemporaries did not attach any importance to them. They wrote zealously about kings and military heroes, because there was political colour in their lives, but they ignored the prophets, because there was nothing in their lives to feed their political tastes. Surprisingly, this attitude is prevalent even today. Those who attain prominence on the political platform, immediately find a place in the media. Those who work in non-political fields are not considered either mentionable or memorable. The most important thing required of a man is that he should learn lessons from events, but this is exactly what he fails to do. This is as true now as it was in the past.

The names of many of the prophets to whom the Quran refers again and again do not find a place in the recorded history of humanity. This shows that the scholars who were their contemporaries did not attach any importance to them. They wrote zealously about kings and military heroes, because there was political colour in their lives, but they ignored the prophets, because there was nothing in their lives to feed their political tastes. Surprisingly, this attitude is prevalent even today. Those who attain prominence on the political platform, immediately find a place in the media. Those who work in non-political fields are not considered either mentionable or memorable. The most important thing required of a man is that he should learn lessons from events, but this is exactly what he fails to do. This is as true now as it was in the past.

The response of those who fail to accept the truth shows that the reason for their being steadfast in their faith, was their prejudice and not the force of any argument. They had become defenceless in the matter of arguments, but they adhered to the religion of their forefathers on the strength of prejudice. This is the position of the majority of the people. The majority are simply swayed by prejudice, though they profess that their case rests on sound arguments. There are two methods of opposing a mission. One is to reject it on the basis of arguments, while the other is to ridicule it. The first method is legitimate, while the second is quite improper. Those who heap scorn on a mission, actually demonstrate that they have lost the game when it comes to arguments, and that they simply want to cover up their defeat by falling back on ridicule.

The response of those who fail to accept the truth shows that the reason for their being steadfast in their faith, was their prejudice and not the force of any argument. They had become defenceless in the matter of arguments, but they adhered to the religion of their forefathers on the strength of prejudice. This is the position of the majority of the people. The majority are simply swayed by prejudice, though they profess that their case rests on sound arguments. There are two methods of opposing a mission. One is to reject it on the basis of arguments, while the other is to ridicule it. The first method is legitimate, while the second is quite improper. Those who heap scorn on a mission, actually demonstrate that they have lost the game when it comes to arguments, and that they simply want to cover up their defeat by falling back on ridicule.

According to a tradition the Prophet is reported to have said, ‘Among all the deities besides God being worshipped under the sky, the most serious before God is that desire which is followed.’ It is a fact that the greatest object of worship is the ignoble desire of man; Many deities have been devised simply to justify the religion of desire-worship.

Responding to the lure of desire, a man descends to the level of an animal. Animals do not act as a result of thinking, but simply submit to the pressure of their natural instincts. Now, if a man does not utilise his thinking capacity and simply follows the dictates of his base desires, what is the difference between him and an animal?

The phenomenon which in the present age is known as the axial rotation of the earth has been set down here in layman’s language. The earth rotates on its axis once in twenty-four hours, due to which day and night follow upon each other. This is a wonderful miracle of Almighty God’s power. Had there been no axial rotation of the earth, half of it would have been continuously under the blazing sun, while the other half would have been continuously enveloped by night. Thus it would have been extremely difficult to live on the earth. There are many lessons in this system of the earth. Just as the light of day necessarily follows the darkness of night; in the same way untruth will be followed by Truth. Similarly, waking up in the morning after sleeping at night is symbolic of resurrection in the life after death. Likewise, there is a lesson hidden in the system of the rains. Just as the dead earth is revived thanks to the rains, so also does God’s guidance instil faith and fear of God in a heart which otherwise would have become as lifeless as an arid land.

The phenomenon which in the present age is known as the axial rotation of the earth has been set down here in layman’s language. The earth rotates on its axis once in twenty-four hours, due to which day and night follow upon each other. This is a wonderful miracle of Almighty God’s power. Had there been no axial rotation of the earth, half of it would have been continuously under the blazing sun, while the other half would have been continuously enveloped by night. Thus it would have been extremely difficult to live on the earth. There are many lessons in this system of the earth. Just as the light of day necessarily follows the darkness of night; in the same way untruth will be followed by Truth. Similarly, waking up in the morning after sleeping at night is symbolic of resurrection in the life after death. Likewise, there is a lesson hidden in the system of the rains. Just as the dead earth is revived thanks to the rains, so also does God’s guidance instil faith and fear of God in a heart which otherwise would have become as lifeless as an arid land.

The phenomenon which in the present age is known as the axial rotation of the earth has been set down here in layman’s language. The earth rotates on its axis once in twenty-four hours, due to which day and night follow upon each other. This is a wonderful miracle of Almighty God’s power. Had there been no axial rotation of the earth, half of it would have been continuously under the blazing sun, while the other half would have been continuously enveloped by night. Thus it would have been extremely difficult to live on the earth. There are many lessons in this system of the earth. Just as the light of day necessarily follows the darkness of night; in the same way untruth will be followed by Truth. Similarly, waking up in the morning after sleeping at night is symbolic of resurrection in the life after death. Likewise, there is a lesson hidden in the system of the rains. Just as the dead earth is revived thanks to the rains, so also does God’s guidance instil faith and fear of God in a heart which otherwise would have become as lifeless as an arid land.

The phenomenon which in the present age is known as the axial rotation of the earth has been set down here in layman’s language. The earth rotates on its axis once in twenty-four hours, due to which day and night follow upon each other. This is a wonderful miracle of Almighty God’s power. Had there been no axial rotation of the earth, half of it would have been continuously under the blazing sun, while the other half would have been continuously enveloped by night. Thus it would have been extremely difficult to live on the earth. There are many lessons in this system of the earth. Just as the light of day necessarily follows the darkness of night; in the same way untruth will be followed by Truth. Similarly, waking up in the morning after sleeping at night is symbolic of resurrection in the life after death. Likewise, there is a lesson hidden in the system of the rains. Just as the dead earth is revived thanks to the rains, so also does God’s guidance instil faith and fear of God in a heart which otherwise would have become as lifeless as an arid land.

The phenomenon which in the present age is known as the axial rotation of the earth has been set down here in layman’s language. The earth rotates on its axis once in twenty-four hours, due to which day and night follow upon each other. This is a wonderful miracle of Almighty God’s power. Had there been no axial rotation of the earth, half of it would have been continuously under the blazing sun, while the other half would have been continuously enveloped by night. Thus it would have been extremely difficult to live on the earth. There are many lessons in this system of the earth. Just as the light of day necessarily follows the darkness of night; in the same way untruth will be followed by Truth. Similarly, waking up in the morning after sleeping at night is symbolic of resurrection in the life after death. Likewise, there is a lesson hidden in the system of the rains. Just as the dead earth is revived thanks to the rains, so also does God’s guidance instil faith and fear of God in a heart which otherwise would have become as lifeless as an arid land.

In the Quran, the topics of the unity of God and the Hereafter have been described again and again in a number of different ways. If a man is serious, these discourses are enough to arouse his interest. But one who is unheeding is not influenced by any argument. Undertaking the great jihad by means of the Quran means a peaceful struggle to spread the word of God. That is to say, peaceful struggle is the real jihad—nay, the greatest jihad. Even if opponents try to divert the attention of the believers from the realm of peaceful efforts, it should then be the endeavour of the believers to concentrate upon the field of preaching based on the teachings of the Quran. However, if, due to the distraction caused by opponents, the field of action appears to be changing at any time, then all possible efforts should be made to bring it back to the field of peaceful activity aimed at conveying the message of the Quran.

In the Quran, the topics of the unity of God and the Hereafter have been described again and again in a number of different ways. If a man is serious, these discourses are enough to arouse his interest. But one who is unheeding is not influenced by any argument. Undertaking the great jihad by means of the Quran means a peaceful struggle to spread the word of God. That is to say, peaceful struggle is the real jihad—nay, the greatest jihad. Even if opponents try to divert the attention of the believers from the realm of peaceful efforts, it should then be the endeavour of the believers to concentrate upon the field of preaching based on the teachings of the Quran. However, if, due to the distraction caused by opponents, the field of action appears to be changing at any time, then all possible efforts should be made to bring it back to the field of peaceful activity aimed at conveying the message of the Quran.

In the Quran, the topics of the unity of God and the Hereafter have been described again and again in a number of different ways. If a man is serious, these discourses are enough to arouse his interest. But one who is unheeding is not influenced by any argument. Undertaking the great jihad by means of the Quran means a peaceful struggle to spread the word of God. That is to say, peaceful struggle is the real jihad—nay, the greatest jihad. Even if opponents try to divert the attention of the believers from the realm of peaceful efforts, it should then be the endeavour of the believers to concentrate upon the field of preaching based on the teachings of the Quran. However, if, due to the distraction caused by opponents, the field of action appears to be changing at any time, then all possible efforts should be made to bring it back to the field of peaceful activity aimed at conveying the message of the Quran.

When two rivers meet or a river flows down into the sea, at the point of confluence, in spite of coming together, the two waters remain separate and a line of demarcation can be seen for quite a distance. The writer of these words has witnessed this scene at the meeting place of the rivers Ganges and Yamuna at Allahabad. This happens under the natural law which in the present age is known as ‘surface tension’. Similarly, at the sea coast when the tides are rising the salt sea water rides over the coastal river’s fresh water. But the surface tension keeps the two waters separate, and when the tide goes out, the saltish water withdraws from above (without affecting the water below), and the fresh water below maintains its natural character. Due to this surface tension law, it has been possible to find reservoirs of fresh water in the very midst of salt sea waters to meet the needs of voyagers.

The main constituent of the human body is water. That wonderful creation, called the human being, came into existence with water. Then by the natural process of procreation, generation followed upon generation. If we identify and study similar events which take place on the earth, we will find symbols of God’s power hidden in them.

God has placed man in a world in which every thing and indeed the entire atmosphere bear testimony to the unity of God. But man does not avail of the light of guidance from it. He goes so far astray that he builds the system of his life on the basis of polytheism instead of the unity of God. If a servant of God takes up the task of proclaiming the unity of God, he meets with dire opposition. However, the preacher of Truth is not allowed to go to the extent of indulging in violence. He has to pursue his mission keeping himself within the sphere of advice and admonition or persuasion. If his call is not being effective, it is not his duty to add violence to his preaching. The only additions he can make consist of praying to God, ending all material or worldly quarrels unilaterally and influencing people’s hearts by selflessness and good behaviour.

God has placed man in a world in which every thing and indeed the entire atmosphere bear testimony to the unity of God. But man does not avail of the light of guidance from it. He goes so far astray that he builds the system of his life on the basis of polytheism instead of the unity of God. If a servant of God takes up the task of proclaiming the unity of God, he meets with dire opposition. However, the preacher of Truth is not allowed to go to the extent of indulging in violence. He has to pursue his mission keeping himself within the sphere of advice and admonition or persuasion. If his call is not being effective, it is not his duty to add violence to his preaching. The only additions he can make consist of praying to God, ending all material or worldly quarrels unilaterally and influencing people’s hearts by selflessness and good behaviour.

God has placed man in a world in which every thing and indeed the entire atmosphere bear testimony to the unity of God. But man does not avail of the light of guidance from it. He goes so far astray that he builds the system of his life on the basis of polytheism instead of the unity of God. If a servant of God takes up the task of proclaiming the unity of God, he meets with dire opposition. However, the preacher of Truth is not allowed to go to the extent of indulging in violence. He has to pursue his mission keeping himself within the sphere of advice and admonition or persuasion. If his call is not being effective, it is not his duty to add violence to his preaching. The only additions he can make consist of praying to God, ending all material or worldly quarrels unilaterally and influencing people’s hearts by selflessness and good behaviour.

Here ‘six Days’ means six Days of God. In the language of human beings, it may be called six stages or six periods. The Creation of the Universe in six stages indicates that it was done in a well planned manner. Whatever is brought into existence on the basis of a plan and a specific arrangement cannot be futile. In the question the stress is on the subject matter and not on the person to whom the question is put. The idea is that if a man is acquainted with God’s wonderful marvels, he will be able to tell you how High and Mighty is the Merciful God. The research undertaken by scientists in modern times partially fits the meaning of this verse. If a man learns the secrets of the universe which have come to light as a result of scientific research, he will become extremely excited, his hair will stand on end and his heart will spontaneously bow down before the Might of the Creator.

Here ‘six Days’ means six Days of God. In the language of human beings, it may be called six stages or six periods. The Creation of the Universe in six stages indicates that it was done in a well planned manner. Whatever is brought into existence on the basis of a plan and a specific arrangement cannot be futile. In the question the stress is on the subject matter and not on the person to whom the question is put. The idea is that if a man is acquainted with God’s wonderful marvels, he will be able to tell you how High and Mighty is the Merciful God. The research undertaken by scientists in modern times partially fits the meaning of this verse. If a man learns the secrets of the universe which have come to light as a result of scientific research, he will become extremely excited, his hair will stand on end and his heart will spontaneously bow down before the Might of the Creator.

This passage possibly refers to what is known as the solar system. The original Arabic word buruj literally means a castle or fort, but scholars differ as to its exact meaning in this context.

This passage possibly refers to what is known as the solar system. The original Arabic word buruj literally means a castle or fort, but scholars differ as to its exact meaning in this context.

Among the numerous phenomena of our solar system is the constant revolution of the earth around the sun. Its revolution has a fixed orbit and is completed in one year. Due to the elliptical shape of its orbit and the sun not being at its exact centre, the different seasons occur. Besides its revolution, the earth rotates on its axis and this is completed in twenty-four hours. This rotation is the cause of day and night. In the vastness of space, the revolution and rotation of the earth with extreme precision and their being greatly subservient to human beings’ interests, are the most wonderful of happenings. One who ponders over these blessings will be overwhelmed with feelings of gratitude to God.

A man’s way of walking symbolises his whole personality. Those in whose hearts belief in God has taken firm root, become the embodiment of humility and modesty. The fear of God takes away any sense of superiority they may have. This sense of servitude to God permeates all aspects of their lives. But this is not all. The realisation of God makes them (the believers) true advocates of His cause. In discharging this responsibility, they often face strong opposition from their addressees. The promulgation of the truth by the believers becomes unbearable to those who deny the truth and they take aggressive action against the preachers. But the fear of God prevents the believers from retaliating; they simply avoid conflict and pray for their opponents to be guided. The realization of God results not only in their calling upon God during the daytime but also in their nights being filled with the remembrance of God. Similarly, realisation of God makes them extremely prudent. They earn with a sense of responsibility and spend with a sense of responsibility. It is their sense of accountability to God which makes them moderate and cautious in the matter of income and expenditure. A tradition of the Prophet says, ‘Wisdom lies in man adopting the path of moderation.’

A man’s way of walking symbolises his whole personality. Those in whose hearts belief in God has taken firm root, become the embodiment of humility and modesty. The fear of God takes away any sense of superiority they may have. This sense of servitude to God permeates all aspects of their lives. But this is not all. The realisation of God makes them (the believers) true advocates of His cause. In discharging this responsibility, they often face strong opposition from their addressees. The promulgation of the truth by the believers becomes unbearable to those who deny the truth and they take aggressive action against the preachers. But the fear of God prevents the believers from retaliating; they simply avoid conflict and pray for their opponents to be guided. The realization of God results not only in their calling upon God during the daytime but also in their nights being filled with the remembrance of God. Similarly, realisation of God makes them extremely prudent. They earn with a sense of responsibility and spend with a sense of responsibility. It is their sense of accountability to God which makes them moderate and cautious in the matter of income and expenditure. A tradition of the Prophet says, ‘Wisdom lies in man adopting the path of moderation.’

A man’s way of walking symbolises his whole personality. Those in whose hearts belief in God has taken firm root, become the embodiment of humility and modesty. The fear of God takes away any sense of superiority they may have. This sense of servitude to God permeates all aspects of their lives. But this is not all. The realisation of God makes them (the believers) true advocates of His cause. In discharging this responsibility, they often face strong opposition from their addressees. The promulgation of the truth by the believers becomes unbearable to those who deny the truth and they take aggressive action against the preachers. But the fear of God prevents the believers from retaliating; they simply avoid conflict and pray for their opponents to be guided. The realization of God results not only in their calling upon God during the daytime but also in their nights being filled with the remembrance of God. Similarly, realisation of God makes them extremely prudent. They earn with a sense of responsibility and spend with a sense of responsibility. It is their sense of accountability to God which makes them moderate and cautious in the matter of income and expenditure. A tradition of the Prophet says, ‘Wisdom lies in man adopting the path of moderation.’

A man’s way of walking symbolises his whole personality. Those in whose hearts belief in God has taken firm root, become the embodiment of humility and modesty. The fear of God takes away any sense of superiority they may have. This sense of servitude to God permeates all aspects of their lives. But this is not all. The realisation of God makes them (the believers) true advocates of His cause. In discharging this responsibility, they often face strong opposition from their addressees. The promulgation of the truth by the believers becomes unbearable to those who deny the truth and they take aggressive action against the preachers. But the fear of God prevents the believers from retaliating; they simply avoid conflict and pray for their opponents to be guided. The realization of God results not only in their calling upon God during the daytime but also in their nights being filled with the remembrance of God. Similarly, realisation of God makes them extremely prudent. They earn with a sense of responsibility and spend with a sense of responsibility. It is their sense of accountability to God which makes them moderate and cautious in the matter of income and expenditure. A tradition of the Prophet says, ‘Wisdom lies in man adopting the path of moderation.’

A man’s way of walking symbolises his whole personality. Those in whose hearts belief in God has taken firm root, become the embodiment of humility and modesty. The fear of God takes away any sense of superiority they may have. This sense of servitude to God permeates all aspects of their lives. But this is not all. The realisation of God makes them (the believers) true advocates of His cause. In discharging this responsibility, they often face strong opposition from their addressees. The promulgation of the truth by the believers becomes unbearable to those who deny the truth and they take aggressive action against the preachers. But the fear of God prevents the believers from retaliating; they simply avoid conflict and pray for their opponents to be guided. The realization of God results not only in their calling upon God during the daytime but also in their nights being filled with the remembrance of God. Similarly, realisation of God makes them extremely prudent. They earn with a sense of responsibility and spend with a sense of responsibility. It is their sense of accountability to God which makes them moderate and cautious in the matter of income and expenditure. A tradition of the Prophet says, ‘Wisdom lies in man adopting the path of moderation.’

Three sins have been mentioned in this verse—polytheism, the killing of a person without justification and adultery. These three forms of wrongdoing are great sins against God and His subjects. The sign of real faith in God is that a man abstains from them. Those who have indulged in these sins can save themselves from retribution by repentance, but for those who die without repenting and reforming, there will be severe punishment before God at God’s behest, which they will in no way be able to avoid.

Real virtue in the eyes of God is a man’s becoming God-fearing. Any virtue which makes a man fearless of God is, in fact, a sin, while that sin which makes a man God-fearing is in fact, in terms of its result, a virtue. If a man happens to commit a sin but later on, seeing the error of his ways rushes towards Him in repentance (tawbah) and seeks His pardon, then God will mercifully add this sin to the list of his virtues, because that had made him turn towards Him.

Real virtue in the eyes of God is a man’s becoming God-fearing. Any virtue which makes a man fearless of God is, in fact, a sin, while that sin which makes a man God-fearing is in fact, in terms of its result, a virtue. If a man happens to commit a sin but later on, seeing the error of his ways rushes towards Him in repentance (tawbah) and seeks His pardon, then God will mercifully add this sin to the list of his virtues, because that had made him turn towards Him.

Real virtue in the eyes of God is a man’s becoming God-fearing. Any virtue which makes a man fearless of God is, in fact, a sin, while that sin which makes a man God-fearing is in fact, in terms of its result, a virtue. If a man happens to commit a sin but later on, seeing the error of his ways rushes towards Him in repentance (tawbah) and seeks His pardon, then God will mercifully add this sin to the list of his virtues, because that had made him turn towards Him.

In the present world, Satan has been at pains to glamourize wrongdoing and has taught the worshipper of untruth to present his case in the most appealing way. People, deceived by appearances, are therefore drawn towards evil. But if the outer covering of deceit could be removed, the wickedness thus uncovered would appear so ugly that people would be sure to keep their distance from it. From this point of view, every bad thing in which a man indulges is a falsehood. In the present world, the test of a man is that he should recognise falsehood. He should be able to tear down the outer curtain and see things in the light of reality. When a man is given advice which goes against his whims and fancies, he immediately becomes annoyed. In the eyes of God, such a person is blind and deaf, because he has not used his eyes to see reality and has not used his ears to hear the voice of Truth. If he has not welcomed the advice, it is because he is like a man deprived of the powers of hearing and seeing. In the eyes of God, a man capable of seeing and hearing is one who avoids pointless things when he sees them, but if true advice comes his way, immediately accepts it.

Every man with a family is the leader (imam) of his family. If his family members are God-fearing, he is the imam of God-fearing people. But if his family members are forgetful of God, he is at the head of those who are oblivious of God.

Every man with a family is the leader (imam) of his family. If his family members are God-fearing, he is the imam of God-fearing people. But if his family members are forgetful of God, he is at the head of those who are oblivious of God.

Those who had humbled themselves in this world for the sake of Truth, will be lodged in the loftiest dwellings of paradise. They lived with humility in this world, so in the Hereafter God will reward them with high status. This was expressed by Jesus Christ as follows: ‘Blessed are those who are poor in this world. It is they who will enter the Kingdom of Heaven.’ Paradise is the place on high where all desires will be completely fulfilled; The qualities which take a human being to paradise may be developed by one who is prepared to exercise patience. For, in exercising patience, he will be able to fully curb his desires in this world. This is the price one has to pay for entering Paradise. One who is not prepared to pay the requisite price of patience in this world will be doomed to live forever in hell.

Those who had humbled themselves in this world for the sake of Truth, will be lodged in the loftiest dwellings of paradise. They lived with humility in this world, so in the Hereafter God will reward them with high status. This was expressed by Jesus Christ as follows: ‘Blessed are those who are poor in this world. It is they who will enter the Kingdom of Heaven.’ Paradise is the place on high where all desires will be completely fulfilled; The qualities which take a human being to paradise may be developed by one who is prepared to exercise patience. For, in exercising patience, he will be able to fully curb his desires in this world. This is the price one has to pay for entering Paradise. One who is not prepared to pay the requisite price of patience in this world will be doomed to live forever in hell.

Those who had humbled themselves in this world for the sake of Truth, will be lodged in the loftiest dwellings of paradise. They lived with humility in this world, so in the Hereafter God will reward them with high status. This was expressed by Jesus Christ as follows: ‘Blessed are those who are poor in this world. It is they who will enter the Kingdom of Heaven.’ Paradise is the place on high where all desires will be completely fulfilled; The qualities which take a human being to paradise may be developed by one who is prepared to exercise patience. For, in exercising patience, he will be able to fully curb his desires in this world. This is the price one has to pay for entering Paradise. One who is not prepared to pay the requisite price of patience in this world will be doomed to live forever in hell.

The call for Truth reveals itself with total clarity. The sign of a call being Divine is that everything is clear and based on clear arguments. One may deny it, but nobody would be in a position to say that he has not grasped its message. ‘It may be that you will destroy yourself.’ These words show the very strong feelings of well-wishing that a preacher has towards his addressees. The desire to spread the word of God gushes forth from such pure feelings. So, when God’s envoy observes that an addressee does not accept his message, he worries about him as a mother would worry about the welfare of her child. This sentence of the Quran is the confirmation of the benevalent feelings of the preacher and does not indicate criticism of his addressee. The call for Truth is the call of God. God is that Being who is all-powerful but who nevertheless may be denied or rebelled against. But, this present position is in accordance with God’s own plan. God wants such human beings to settle in paradise as are able to recognise the Truth in this world full of deception, and who bow down before Him without any compulsion. The selection of such individuals may be made only under conditions where everyone enjoys complete freedom of thought and action.

The call for Truth reveals itself with total clarity. The sign of a call being Divine is that everything is clear and based on clear arguments. One may deny it, but nobody would be in a position to say that he has not grasped its message. ‘It may be that you will destroy yourself.’ These words show the very strong feelings of well-wishing that a preacher has towards his addressees. The desire to spread the word of God gushes forth from such pure feelings. So, when God’s envoy observes that an addressee does not accept his message, he worries about him as a mother would worry about the welfare of her child. This sentence of the Quran is the confirmation of the benevalent feelings of the preacher and does not indicate criticism of his addressee. The call for Truth is the call of God. God is that Being who is all-powerful but who nevertheless may be denied or rebelled against. But, this present position is in accordance with God’s own plan. God wants such human beings to settle in paradise as are able to recognise the Truth in this world full of deception, and who bow down before Him without any compulsion. The selection of such individuals may be made only under conditions where everyone enjoys complete freedom of thought and action.

The call for Truth reveals itself with total clarity. The sign of a call being Divine is that everything is clear and based on clear arguments. One may deny it, but nobody would be in a position to say that he has not grasped its message. ‘It may be that you will destroy yourself.’ These words show the very strong feelings of well-wishing that a preacher has towards his addressees. The desire to spread the word of God gushes forth from such pure feelings. So, when God’s envoy observes that an addressee does not accept his message, he worries about him as a mother would worry about the welfare of her child. This sentence of the Quran is the confirmation of the benevalent feelings of the preacher and does not indicate criticism of his addressee. The call for Truth is the call of God. God is that Being who is all-powerful but who nevertheless may be denied or rebelled against. But, this present position is in accordance with God’s own plan. God wants such human beings to settle in paradise as are able to recognise the Truth in this world full of deception, and who bow down before Him without any compulsion. The selection of such individuals may be made only under conditions where everyone enjoys complete freedom of thought and action.

The call for Truth reveals itself with total clarity. The sign of a call being Divine is that everything is clear and based on clear arguments. One may deny it, but nobody would be in a position to say that he has not grasped its message. ‘It may be that you will destroy yourself.’ These words show the very strong feelings of well-wishing that a preacher has towards his addressees. The desire to spread the word of God gushes forth from such pure feelings. So, when God’s envoy observes that an addressee does not accept his message, he worries about him as a mother would worry about the welfare of her child. This sentence of the Quran is the confirmation of the benevalent feelings of the preacher and does not indicate criticism of his addressee. The call for Truth is the call of God. God is that Being who is all-powerful but who nevertheless may be denied or rebelled against. But, this present position is in accordance with God’s own plan. God wants such human beings to settle in paradise as are able to recognise the Truth in this world full of deception, and who bow down before Him without any compulsion. The selection of such individuals may be made only under conditions where everyone enjoys complete freedom of thought and action.

The call for Truth reveals itself with total clarity. The sign of a call being Divine is that everything is clear and based on clear arguments. One may deny it, but nobody would be in a position to say that he has not grasped its message. ‘It may be that you will destroy yourself.’ These words show the very strong feelings of well-wishing that a preacher has towards his addressees. The desire to spread the word of God gushes forth from such pure feelings. So, when God’s envoy observes that an addressee does not accept his message, he worries about him as a mother would worry about the welfare of her child. This sentence of the Quran is the confirmation of the benevalent feelings of the preacher and does not indicate criticism of his addressee. The call for Truth is the call of God. God is that Being who is all-powerful but who nevertheless may be denied or rebelled against. But, this present position is in accordance with God’s own plan. God wants such human beings to settle in paradise as are able to recognise the Truth in this world full of deception, and who bow down before Him without any compulsion. The selection of such individuals may be made only under conditions where everyone enjoys complete freedom of thought and action.

The call for Truth reveals itself with total clarity. The sign of a call being Divine is that everything is clear and based on clear arguments. One may deny it, but nobody would be in a position to say that he has not grasped its message. ‘It may be that you will destroy yourself.’ These words show the very strong feelings of well-wishing that a preacher has towards his addressees. The desire to spread the word of God gushes forth from such pure feelings. So, when God’s envoy observes that an addressee does not accept his message, he worries about him as a mother would worry about the welfare of her child. This sentence of the Quran is the confirmation of the benevalent feelings of the preacher and does not indicate criticism of his addressee. The call for Truth is the call of God. God is that Being who is all-powerful but who nevertheless may be denied or rebelled against. But, this present position is in accordance with God’s own plan. God wants such human beings to settle in paradise as are able to recognise the Truth in this world full of deception, and who bow down before Him without any compulsion. The selection of such individuals may be made only under conditions where everyone enjoys complete freedom of thought and action.

The sprouting of a green and flourishing tree from the earth is as wonderful an event as the sudden emergence of a camel from the earth and its starting to walk on its surface. People are wonder-struck by the second type of incident, though the more wonderful incidents are always happening on the earth without their learning any lesson from it. Almighty God wants man to notice the extraordinary but hidden aspects of ordinary events. In the events happening in the chain of cause and effect, he should be able to observe the direct role of God. Those who display this high degree of insight are the ones who will be treated as having faith in God and the ones who will be blessed with the eternal grace of God.

The sprouting of a green and flourishing tree from the earth is as wonderful an event as the sudden emergence of a camel from the earth and its starting to walk on its surface. People are wonder-struck by the second type of incident, though the more wonderful incidents are always happening on the earth without their learning any lesson from it. Almighty God wants man to notice the extraordinary but hidden aspects of ordinary events. In the events happening in the chain of cause and effect, he should be able to observe the direct role of God. Those who display this high degree of insight are the ones who will be treated as having faith in God and the ones who will be blessed with the eternal grace of God.

The sprouting of a green and flourishing tree from the earth is as wonderful an event as the sudden emergence of a camel from the earth and its starting to walk on its surface. People are wonder-struck by the second type of incident, though the more wonderful incidents are always happening on the earth without their learning any lesson from it. Almighty God wants man to notice the extraordinary but hidden aspects of ordinary events. In the events happening in the chain of cause and effect, he should be able to observe the direct role of God. Those who display this high degree of insight are the ones who will be treated as having faith in God and the ones who will be blessed with the eternal grace of God.

Moses was required to preach monotheism to Pharaoh of Egypt, the king of the greatest and most civilized empire of his times. Moses on the contrary, belonged to the Children of Israel, whose status in Egypt was like that of slaves and labourers. Another factor in his disfavour was that one of the Pharaoh’s community had died accidentally at his hands. Moses had the feeling too that he was lacking in the necessary power of expression. Almighty God nevertheless chose Moses to carry out the mission of conveying His message. The fact is that God looks at the inner self of a man rather than at his visible condition. If someone has inner strength, God chooses him on the basis of that to carry out the tasks of His religion. But man has first to reveal his inner capabilities himself. Thereafter, if there are any outward shortcomings, they are compensated for by God.

Moses was required to preach monotheism to Pharaoh of Egypt, the king of the greatest and most civilized empire of his times. Moses on the contrary, belonged to the Children of Israel, whose status in Egypt was like that of slaves and labourers. Another factor in his disfavour was that one of the Pharaoh’s community had died accidentally at his hands. Moses had the feeling too that he was lacking in the necessary power of expression. Almighty God nevertheless chose Moses to carry out the mission of conveying His message. The fact is that God looks at the inner self of a man rather than at his visible condition. If someone has inner strength, God chooses him on the basis of that to carry out the tasks of His religion. But man has first to reveal his inner capabilities himself. Thereafter, if there are any outward shortcomings, they are compensated for by God.

Moses was required to preach monotheism to Pharaoh of Egypt, the king of the greatest and most civilized empire of his times. Moses on the contrary, belonged to the Children of Israel, whose status in Egypt was like that of slaves and labourers. Another factor in his disfavour was that one of the Pharaoh’s community had died accidentally at his hands. Moses had the feeling too that he was lacking in the necessary power of expression. Almighty God nevertheless chose Moses to carry out the mission of conveying His message. The fact is that God looks at the inner self of a man rather than at his visible condition. If someone has inner strength, God chooses him on the basis of that to carry out the tasks of His religion. But man has first to reveal his inner capabilities himself. Thereafter, if there are any outward shortcomings, they are compensated for by God.

Moses was required to preach monotheism to Pharaoh of Egypt, the king of the greatest and most civilized empire of his times. Moses on the contrary, belonged to the Children of Israel, whose status in Egypt was like that of slaves and labourers. Another factor in his disfavour was that one of the Pharaoh’s community had died accidentally at his hands. Moses had the feeling too that he was lacking in the necessary power of expression. Almighty God nevertheless chose Moses to carry out the mission of conveying His message. The fact is that God looks at the inner self of a man rather than at his visible condition. If someone has inner strength, God chooses him on the basis of that to carry out the tasks of His religion. But man has first to reveal his inner capabilities himself. Thereafter, if there are any outward shortcomings, they are compensated for by God.

Moses was required to preach monotheism to Pharaoh of Egypt, the king of the greatest and most civilized empire of his times. Moses on the contrary, belonged to the Children of Israel, whose status in Egypt was like that of slaves and labourers. Another factor in his disfavour was that one of the Pharaoh’s community had died accidentally at his hands. Moses had the feeling too that he was lacking in the necessary power of expression. Almighty God nevertheless chose Moses to carry out the mission of conveying His message. The fact is that God looks at the inner self of a man rather than at his visible condition. If someone has inner strength, God chooses him on the basis of that to carry out the tasks of His religion. But man has first to reveal his inner capabilities himself. Thereafter, if there are any outward shortcomings, they are compensated for by God.

One chosen by God to represent Him is in every way under His protection. Moreover, he is given some special signs which indicate clearly that his mission is an affair of God. But, in spite of that, man has gone so far in transgression as not to admit this. The Quran does not specify the details of the demand made by Moses on Pharaoh with regard to the Children of Israel. But the Torah elaborates upon the subject in the following sections: Exodus 4/18, 5/1 , 8/25-27 . According to the description in the Bible, it appears that this journey of Moses was not for the purpose of migration but for instruction. In Egypt, the cow was considered holy. Due to this centuries-old tradition, even the the Children of Israel had been influenced by this belief. Now, Moses wanted to take the Children of Israel out of the polytheistic atmosphere of Egypt for a few days, keep them in a pure atmosphere and re-educate them.

One chosen by God to represent Him is in every way under His protection. Moreover, he is given some special signs which indicate clearly that his mission is an affair of God. But, in spite of that, man has gone so far in transgression as not to admit this. The Quran does not specify the details of the demand made by Moses on Pharaoh with regard to the Children of Israel. But the Torah elaborates upon the subject in the following sections: Exodus 4/18, 5/1 , 8/25-27 . According to the description in the Bible, it appears that this journey of Moses was not for the purpose of migration but for instruction. In Egypt, the cow was considered holy. Due to this centuries-old tradition, even the the Children of Israel had been influenced by this belief. Now, Moses wanted to take the Children of Israel out of the polytheistic atmosphere of Egypt for a few days, keep them in a pure atmosphere and re-educate them.

One chosen by God to represent Him is in every way under His protection. Moreover, he is given some special signs which indicate clearly that his mission is an affair of God. But, in spite of that, man has gone so far in transgression as not to admit this. The Quran does not specify the details of the demand made by Moses on Pharaoh with regard to the Children of Israel. But the Torah elaborates upon the subject in the following sections: Exodus 4/18, 5/1 , 8/25-27 . According to the description in the Bible, it appears that this journey of Moses was not for the purpose of migration but for instruction. In Egypt, the cow was considered holy. Due to this centuries-old tradition, even the the Children of Israel had been influenced by this belief. Now, Moses wanted to take the Children of Israel out of the polytheistic atmosphere of Egypt for a few days, keep them in a pure atmosphere and re-educate them.

One chosen by God to represent Him is in every way under His protection. Moreover, he is given some special signs which indicate clearly that his mission is an affair of God. But, in spite of that, man has gone so far in transgression as not to admit this. The Quran does not specify the details of the demand made by Moses on Pharaoh with regard to the Children of Israel. But the Torah elaborates upon the subject in the following sections: Exodus 4/18, 5/1 , 8/25-27 . According to the description in the Bible, it appears that this journey of Moses was not for the purpose of migration but for instruction. In Egypt, the cow was considered holy. Due to this centuries-old tradition, even the the Children of Israel had been influenced by this belief. Now, Moses wanted to take the Children of Israel out of the polytheistic atmosphere of Egypt for a few days, keep them in a pure atmosphere and re-educate them.

One chosen by God to represent Him is in every way under His protection. Moreover, he is given some special signs which indicate clearly that his mission is an affair of God. But, in spite of that, man has gone so far in transgression as not to admit this. The Quran does not specify the details of the demand made by Moses on Pharaoh with regard to the Children of Israel. But the Torah elaborates upon the subject in the following sections: Exodus 4/18, 5/1 , 8/25-27 . According to the description in the Bible, it appears that this journey of Moses was not for the purpose of migration but for instruction. In Egypt, the cow was considered holy. Due to this centuries-old tradition, even the the Children of Israel had been influenced by this belief. Now, Moses wanted to take the Children of Israel out of the polytheistic atmosphere of Egypt for a few days, keep them in a pure atmosphere and re-educate them.

Moses called for the acceptance of Monotheism in Pharaoh’s presence and showed him the miracles of his rod and the shining bright hand. Then, in order to belittle Moses’s importance, Pharaoh reminded him of two facts about his earlier life—one, that Moses had been brought up in Pharaoh’s house in his childhood and the other that he was responsible for the killing of a Copt. In reply, Moses said that his (Moses’s) being brought up in Pharaoh’s palace had occurred due to his own (Pharaoh’s) oppressive action. Since the latter had ordered the killing of the Children of Israel’s offspring, Moses’s mother put him in a basket and floated it down the river. It was Pharaoh’s wife—the queen—who then retrieved Moses from the river and brought him up in her palace. As for the killing of the Copt, Moses said that he had not done it purposely. He had been defending his Israelite brother from the violent aggression of the Copt when the latter died accidentally. After this incident, Moses left Egypt and went to Madyan where he lived for many years. Perhaps it was necessary for Moses’s training to leave the artificial atmosphere of the city and to spend a few years in the free atmosphere of a village. When he was on his way back from Madyan to Egypt, Almighty God conferred prophethood upon him.

Moses called for the acceptance of Monotheism in Pharaoh’s presence and showed him the miracles of his rod and the shining bright hand. Then, in order to belittle Moses’s importance, Pharaoh reminded him of two facts about his earlier life—one, that Moses had been brought up in Pharaoh’s house in his childhood and the other that he was responsible for the killing of a Copt. In reply, Moses said that his (Moses’s) being brought up in Pharaoh’s palace had occurred due to his own (Pharaoh’s) oppressive action. Since the latter had ordered the killing of the Children of Israel’s offspring, Moses’s mother put him in a basket and floated it down the river. It was Pharaoh’s wife—the queen—who then retrieved Moses from the river and brought him up in her palace. As for the killing of the Copt, Moses said that he had not done it purposely. He had been defending his Israelite brother from the violent aggression of the Copt when the latter died accidentally. After this incident, Moses left Egypt and went to Madyan where he lived for many years. Perhaps it was necessary for Moses’s training to leave the artificial atmosphere of the city and to spend a few years in the free atmosphere of a village. When he was on his way back from Madyan to Egypt, Almighty God conferred prophethood upon him.

Moses called for the acceptance of Monotheism in Pharaoh’s presence and showed him the miracles of his rod and the shining bright hand. Then, in order to belittle Moses’s importance, Pharaoh reminded him of two facts about his earlier life—one, that Moses had been brought up in Pharaoh’s house in his childhood and the other that he was responsible for the killing of a Copt. In reply, Moses said that his (Moses’s) being brought up in Pharaoh’s palace had occurred due to his own (Pharaoh’s) oppressive action. Since the latter had ordered the killing of the Children of Israel’s offspring, Moses’s mother put him in a basket and floated it down the river. It was Pharaoh’s wife—the queen—who then retrieved Moses from the river and brought him up in her palace. As for the killing of the Copt, Moses said that he had not done it purposely. He had been defending his Israelite brother from the violent aggression of the Copt when the latter died accidentally. After this incident, Moses left Egypt and went to Madyan where he lived for many years. Perhaps it was necessary for Moses’s training to leave the artificial atmosphere of the city and to spend a few years in the free atmosphere of a village. When he was on his way back from Madyan to Egypt, Almighty God conferred prophethood upon him.

‘What is this: Lord of the Worlds?’ This utterance of Pharaoh was meant to convey ridicule rather than ask a question. But Moses, without being irritated, replied to him in a normal manner. Again Pharaoh sought to show his disapproval of Moses by asking his courtiers, ‘Did you hear?’ Moses ignored this also and continued with what he had to say.

Moses continued the argument in favour of Monotheism with Pharaoh. Pharaoh then became irritated and called Moses a madman. But, even then, Moses did not lose his temper. Pharaoh then threatened him with imprisonment. Then, by way of argument, Moses demonstrated his final miracle. Now, Pharaoh had no scope to say anything further. Even then, he did not accept defeat. In order to belittle Moses’s importance, he said that this was not any divine event, but simply a magical feat that any magician could perform.

Moses continued the argument in favour of Monotheism with Pharaoh. Pharaoh then became irritated and called Moses a madman. But, even then, Moses did not lose his temper. Pharaoh then threatened him with imprisonment. Then, by way of argument, Moses demonstrated his final miracle. Now, Pharaoh had no scope to say anything further. Even then, he did not accept defeat. In order to belittle Moses’s importance, he said that this was not any divine event, but simply a magical feat that any magician could perform.

Moses continued the argument in favour of Monotheism with Pharaoh. Pharaoh then became irritated and called Moses a madman. But, even then, Moses did not lose his temper. Pharaoh then threatened him with imprisonment. Then, by way of argument, Moses demonstrated his final miracle. Now, Pharaoh had no scope to say anything further. Even then, he did not accept defeat. In order to belittle Moses’s importance, he said that this was not any divine event, but simply a magical feat that any magician could perform.

Moses continued the argument in favour of Monotheism with Pharaoh. Pharaoh then became irritated and called Moses a madman. But, even then, Moses did not lose his temper. Pharaoh then threatened him with imprisonment. Then, by way of argument, Moses demonstrated his final miracle. Now, Pharaoh had no scope to say anything further. Even then, he did not accept defeat. In order to belittle Moses’s importance, he said that this was not any divine event, but simply a magical feat that any magician could perform.

Moses continued the argument in favour of Monotheism with Pharaoh. Pharaoh then became irritated and called Moses a madman. But, even then, Moses did not lose his temper. Pharaoh then threatened him with imprisonment. Then, by way of argument, Moses demonstrated his final miracle. Now, Pharaoh had no scope to say anything further. Even then, he did not accept defeat. In order to belittle Moses’s importance, he said that this was not any divine event, but simply a magical feat that any magician could perform.

Moses continued the argument in favour of Monotheism with Pharaoh. Pharaoh then became irritated and called Moses a madman. But, even then, Moses did not lose his temper. Pharaoh then threatened him with imprisonment. Then, by way of argument, Moses demonstrated his final miracle. Now, Pharaoh had no scope to say anything further. Even then, he did not accept defeat. In order to belittle Moses’s importance, he said that this was not any divine event, but simply a magical feat that any magician could perform.

Moses continued the argument in favour of Monotheism with Pharaoh. Pharaoh then became irritated and called Moses a madman. But, even then, Moses did not lose his temper. Pharaoh then threatened him with imprisonment. Then, by way of argument, Moses demonstrated his final miracle. Now, Pharaoh had no scope to say anything further. Even then, he did not accept defeat. In order to belittle Moses’s importance, he said that this was not any divine event, but simply a magical feat that any magician could perform.

Moses continued the argument in favour of Monotheism with Pharaoh. Pharaoh then became irritated and called Moses a madman. But, even then, Moses did not lose his temper. Pharaoh then threatened him with imprisonment. Then, by way of argument, Moses demonstrated his final miracle. Now, Pharaoh had no scope to say anything further. Even then, he did not accept defeat. In order to belittle Moses’s importance, he said that this was not any divine event, but simply a magical feat that any magician could perform.

Moses continued the argument in favour of Monotheism with Pharaoh. Pharaoh then became irritated and called Moses a madman. But, even then, Moses did not lose his temper. Pharaoh then threatened him with imprisonment. Then, by way of argument, Moses demonstrated his final miracle. Now, Pharaoh had no scope to say anything further. Even then, he did not accept defeat. In order to belittle Moses’s importance, he said that this was not any divine event, but simply a magical feat that any magician could perform.

Moses continued the argument in favour of Monotheism with Pharaoh. Pharaoh then became irritated and called Moses a madman. But, even then, Moses did not lose his temper. Pharaoh then threatened him with imprisonment. Then, by way of argument, Moses demonstrated his final miracle. Now, Pharaoh had no scope to say anything further. Even then, he did not accept defeat. In order to belittle Moses’s importance, he said that this was not any divine event, but simply a magical feat that any magician could perform.

Moses’s mission was totally peaceful and it had no direct relation with politics or government. But, just in order to incite his people against Moses, Pharaoh said that he (Moses) wanted to oust them from their country. Pharaoh’s insincerity is clear from the very fact that Moses had already asked Pharaoh to allow him to take his community out of Egypt along with him. But Pharaoh twisted Moses’ words and said that the latter wanted to oust him and his community from Egypt.

Moses’s mission was totally peaceful and it had no direct relation with politics or government. But, just in order to incite his people against Moses, Pharaoh said that he (Moses) wanted to oust them from their country. Pharaoh’s insincerity is clear from the very fact that Moses had already asked Pharaoh to allow him to take his community out of Egypt along with him. But Pharaoh twisted Moses’ words and said that the latter wanted to oust him and his community from Egypt.

Pharaoh and his courtiers considered Moses’s feats as magical in nature. So, they planned to counter them by magic. Their imagination took them no further than thinking that if Moses could change a rod into a snake, their magicians could also change sticks into snakes. They had no knowledge beyond that. They considered Moses’s actions as those of a human being and that is why they wanted to counter them by human means. They did not know the secret that Moses’s mission was a divine mission, and which human being can clash with God? The annual national festival day of the Egyptians was appointed the day for the competition between Moses and the magicians. And for this purpose, a big open area was chosen so that a large number of people could gather and give as much encouragement to the magicians as possible.

Pharaoh and his courtiers considered Moses’s feats as magical in nature. So, they planned to counter them by magic. Their imagination took them no further than thinking that if Moses could change a rod into a snake, their magicians could also change sticks into snakes. They had no knowledge beyond that. They considered Moses’s actions as those of a human being and that is why they wanted to counter them by human means. They did not know the secret that Moses’s mission was a divine mission, and which human being can clash with God? The annual national festival day of the Egyptians was appointed the day for the competition between Moses and the magicians. And for this purpose, a big open area was chosen so that a large number of people could gather and give as much encouragement to the magicians as possible.

Pharaoh and his courtiers considered Moses’s feats as magical in nature. So, they planned to counter them by magic. Their imagination took them no further than thinking that if Moses could change a rod into a snake, their magicians could also change sticks into snakes. They had no knowledge beyond that. They considered Moses’s actions as those of a human being and that is why they wanted to counter them by human means. They did not know the secret that Moses’s mission was a divine mission, and which human being can clash with God? The annual national festival day of the Egyptians was appointed the day for the competition between Moses and the magicians. And for this purpose, a big open area was chosen so that a large number of people could gather and give as much encouragement to the magicians as possible.

Pharaoh and his courtiers considered Moses’s feats as magical in nature. So, they planned to counter them by magic. Their imagination took them no further than thinking that if Moses could change a rod into a snake, their magicians could also change sticks into snakes. They had no knowledge beyond that. They considered Moses’s actions as those of a human being and that is why they wanted to counter them by human means. They did not know the secret that Moses’s mission was a divine mission, and which human being can clash with God? The annual national festival day of the Egyptians was appointed the day for the competition between Moses and the magicians. And for this purpose, a big open area was chosen so that a large number of people could gather and give as much encouragement to the magicians as possible.

Pharaoh and his courtiers considered Moses’s feats as magical in nature. So, they planned to counter them by magic. Their imagination took them no further than thinking that if Moses could change a rod into a snake, their magicians could also change sticks into snakes. They had no knowledge beyond that. They considered Moses’s actions as those of a human being and that is why they wanted to counter them by human means. They did not know the secret that Moses’s mission was a divine mission, and which human being can clash with God? The annual national festival day of the Egyptians was appointed the day for the competition between Moses and the magicians. And for this purpose, a big open area was chosen so that a large number of people could gather and give as much encouragement to the magicians as possible.

Pharaoh and his courtiers considered Moses’s feats as magical in nature. So, they planned to counter them by magic. Their imagination took them no further than thinking that if Moses could change a rod into a snake, their magicians could also change sticks into snakes. They had no knowledge beyond that. They considered Moses’s actions as those of a human being and that is why they wanted to counter them by human means. They did not know the secret that Moses’s mission was a divine mission, and which human being can clash with God? The annual national festival day of the Egyptians was appointed the day for the competition between Moses and the magicians. And for this purpose, a big open area was chosen so that a large number of people could gather and give as much encouragement to the magicians as possible.

Pharaoh and his courtiers considered Moses’s feats as magical in nature. So, they planned to counter them by magic. Their imagination took them no further than thinking that if Moses could change a rod into a snake, their magicians could also change sticks into snakes. They had no knowledge beyond that. They considered Moses’s actions as those of a human being and that is why they wanted to counter them by human means. They did not know the secret that Moses’s mission was a divine mission, and which human being can clash with God? The annual national festival day of the Egyptians was appointed the day for the competition between Moses and the magicians. And for this purpose, a big open area was chosen so that a large number of people could gather and give as much encouragement to the magicians as possible.

The magicians threw down their ropes and sticks, and the spectators felt as if these ropes and sticks had changed into snakes and were running along the ground. But this was not a real change. It was simply an optical illusion, whereas, the changing of Moses’s rod into a snake was a miracle of God. So when Moses’s rod became a snake and started moving along the ground, it instantly nullified the spell cast by the magicians. Thereafter, the magician’s ropes and sticks reverted to being the ropes and sticks that they actually were. Earlier, the magicians had considered Moses to be a magician like themselves. But, the aforesaid experience opened their eyes. They were well versed in the art of magic. So, they immediately understood that this was not magic but prophethood. However, it was possible that they could have refused to accept the Truth and, like Pharaoh, could have uttered some falsities in order to reject Moses. But, it is impossible for a man who is intellectually alive not to accept the Truth when it fully reveals itself before him. The magicians were persons who were alive in this manner. So, they immediately accepted Moses’s truthfulness.

The magicians threw down their ropes and sticks, and the spectators felt as if these ropes and sticks had changed into snakes and were running along the ground. But this was not a real change. It was simply an optical illusion, whereas, the changing of Moses’s rod into a snake was a miracle of God. So when Moses’s rod became a snake and started moving along the ground, it instantly nullified the spell cast by the magicians. Thereafter, the magician’s ropes and sticks reverted to being the ropes and sticks that they actually were. Earlier, the magicians had considered Moses to be a magician like themselves. But, the aforesaid experience opened their eyes. They were well versed in the art of magic. So, they immediately understood that this was not magic but prophethood. However, it was possible that they could have refused to accept the Truth and, like Pharaoh, could have uttered some falsities in order to reject Moses. But, it is impossible for a man who is intellectually alive not to accept the Truth when it fully reveals itself before him. The magicians were persons who were alive in this manner. So, they immediately accepted Moses’s truthfulness.

The magicians threw down their ropes and sticks, and the spectators felt as if these ropes and sticks had changed into snakes and were running along the ground. But this was not a real change. It was simply an optical illusion, whereas, the changing of Moses’s rod into a snake was a miracle of God. So when Moses’s rod became a snake and started moving along the ground, it instantly nullified the spell cast by the magicians. Thereafter, the magician’s ropes and sticks reverted to being the ropes and sticks that they actually were. Earlier, the magicians had considered Moses to be a magician like themselves. But, the aforesaid experience opened their eyes. They were well versed in the art of magic. So, they immediately understood that this was not magic but prophethood. However, it was possible that they could have refused to accept the Truth and, like Pharaoh, could have uttered some falsities in order to reject Moses. But, it is impossible for a man who is intellectually alive not to accept the Truth when it fully reveals itself before him. The magicians were persons who were alive in this manner. So, they immediately accepted Moses’s truthfulness.

The magicians threw down their ropes and sticks, and the spectators felt as if these ropes and sticks had changed into snakes and were running along the ground. But this was not a real change. It was simply an optical illusion, whereas, the changing of Moses’s rod into a snake was a miracle of God. So when Moses’s rod became a snake and started moving along the ground, it instantly nullified the spell cast by the magicians. Thereafter, the magician’s ropes and sticks reverted to being the ropes and sticks that they actually were. Earlier, the magicians had considered Moses to be a magician like themselves. But, the aforesaid experience opened their eyes. They were well versed in the art of magic. So, they immediately understood that this was not magic but prophethood. However, it was possible that they could have refused to accept the Truth and, like Pharaoh, could have uttered some falsities in order to reject Moses. But, it is impossible for a man who is intellectually alive not to accept the Truth when it fully reveals itself before him. The magicians were persons who were alive in this manner. So, they immediately accepted Moses’s truthfulness.

The magicians threw down their ropes and sticks, and the spectators felt as if these ropes and sticks had changed into snakes and were running along the ground. But this was not a real change. It was simply an optical illusion, whereas, the changing of Moses’s rod into a snake was a miracle of God. So when Moses’s rod became a snake and started moving along the ground, it instantly nullified the spell cast by the magicians. Thereafter, the magician’s ropes and sticks reverted to being the ropes and sticks that they actually were. Earlier, the magicians had considered Moses to be a magician like themselves. But, the aforesaid experience opened their eyes. They were well versed in the art of magic. So, they immediately understood that this was not magic but prophethood. However, it was possible that they could have refused to accept the Truth and, like Pharaoh, could have uttered some falsities in order to reject Moses. But, it is impossible for a man who is intellectually alive not to accept the Truth when it fully reveals itself before him. The magicians were persons who were alive in this manner. So, they immediately accepted Moses’s truthfulness.

The magicians threw down their ropes and sticks, and the spectators felt as if these ropes and sticks had changed into snakes and were running along the ground. But this was not a real change. It was simply an optical illusion, whereas, the changing of Moses’s rod into a snake was a miracle of God. So when Moses’s rod became a snake and started moving along the ground, it instantly nullified the spell cast by the magicians. Thereafter, the magician’s ropes and sticks reverted to being the ropes and sticks that they actually were. Earlier, the magicians had considered Moses to be a magician like themselves. But, the aforesaid experience opened their eyes. They were well versed in the art of magic. So, they immediately understood that this was not magic but prophethood. However, it was possible that they could have refused to accept the Truth and, like Pharaoh, could have uttered some falsities in order to reject Moses. But, it is impossible for a man who is intellectually alive not to accept the Truth when it fully reveals itself before him. The magicians were persons who were alive in this manner. So, they immediately accepted Moses’s truthfulness.

The embracing of the Faith by the magicians was a cause of great disgrace to Pharaoh. So, in order to salvage his position, he dubbed the whole incident a conspiracy. He alleged that they had colluded with Moses and that they had intentionally pretended to be defeated by him, so that Moses’s greatness could be impressed on the people’s hearts. Pharaoh announced his decision to the magicians that they would be punished for sedition; that their hands and legs would be cut off at random and they would be publicly crucified. In spite of these draconian orders, the magicians were not discouraged. Those very same magicians who had earlier pledged their allegiance to Pharaoh (verse 41) and asked to be rewarded, now fearlessly proclaimed that whatever Pharaoh did, they were not going to be dissuaded from accepting Moses’s religion. The reason for this high morale of theirs was the discovery of Faith. A man bears a loss when, by this loss, he expects to find something greater. Before embracing the faith, the greatest things the magicians could hope to have now were Pharaoh’s approval and his reward. But on embracing true religion, God and His Paradise now appeared to them to be greater than all else. That is why they were now ready to bear the losses of those very things which, prior to embracing the Faith, they had held too dear to part with.

The embracing of the Faith by the magicians was a cause of great disgrace to Pharaoh. So, in order to salvage his position, he dubbed the whole incident a conspiracy. He alleged that they had colluded with Moses and that they had intentionally pretended to be defeated by him, so that Moses’s greatness could be impressed on the people’s hearts. Pharaoh announced his decision to the magicians that they would be punished for sedition; that their hands and legs would be cut off at random and they would be publicly crucified. In spite of these draconian orders, the magicians were not discouraged. Those very same magicians who had earlier pledged their allegiance to Pharaoh (verse 41) and asked to be rewarded, now fearlessly proclaimed that whatever Pharaoh did, they were not going to be dissuaded from accepting Moses’s religion. The reason for this high morale of theirs was the discovery of Faith. A man bears a loss when, by this loss, he expects to find something greater. Before embracing the faith, the greatest things the magicians could hope to have now were Pharaoh’s approval and his reward. But on embracing true religion, God and His Paradise now appeared to them to be greater than all else. That is why they were now ready to bear the losses of those very things which, prior to embracing the Faith, they had held too dear to part with.

The embracing of the Faith by the magicians was a cause of great disgrace to Pharaoh. So, in order to salvage his position, he dubbed the whole incident a conspiracy. He alleged that they had colluded with Moses and that they had intentionally pretended to be defeated by him, so that Moses’s greatness could be impressed on the people’s hearts. Pharaoh announced his decision to the magicians that they would be punished for sedition; that their hands and legs would be cut off at random and they would be publicly crucified. In spite of these draconian orders, the magicians were not discouraged. Those very same magicians who had earlier pledged their allegiance to Pharaoh (verse 41) and asked to be rewarded, now fearlessly proclaimed that whatever Pharaoh did, they were not going to be dissuaded from accepting Moses’s religion. The reason for this high morale of theirs was the discovery of Faith. A man bears a loss when, by this loss, he expects to find something greater. Before embracing the faith, the greatest things the magicians could hope to have now were Pharaoh’s approval and his reward. But on embracing true religion, God and His Paradise now appeared to them to be greater than all else. That is why they were now ready to bear the losses of those very things which, prior to embracing the Faith, they had held too dear to part with.

In spite of the years spent by Moses in spreading the word of God, Pharaoh did not embrace the Faith. At last when Moses had striven his utmost to convey the divine message to Pharaoh, Almighty God instructed Moses to leave Egypt along with the Children of Israel. When Pharaoh came to know that all of the Children of Israel had left Egypt, he pursued them along with his army and courtiers. Obviously, this step taken by Pharaoh was meant to rout the Children of Israel, but as it turned out, it rebounded upon him. Unaware of their impending fate, Pharaoh and his companions left their palatial dwellings and reached the place where they were all destined to be drowned together in the sea. Almighty God deprived Pharaoh and his companions of the royal amenities they had enjoyed in Egypt, because of their oppressive actions. But He blessed the pious people of the Children of Israel by eventually taking them to Palestine and, there, granting them all kinds of favours.

In spite of the years spent by Moses in spreading the word of God, Pharaoh did not embrace the Faith. At last when Moses had striven his utmost to convey the divine message to Pharaoh, Almighty God instructed Moses to leave Egypt along with the Children of Israel. When Pharaoh came to know that all of the Children of Israel had left Egypt, he pursued them along with his army and courtiers. Obviously, this step taken by Pharaoh was meant to rout the Children of Israel, but as it turned out, it rebounded upon him. Unaware of their impending fate, Pharaoh and his companions left their palatial dwellings and reached the place where they were all destined to be drowned together in the sea. Almighty God deprived Pharaoh and his companions of the royal amenities they had enjoyed in Egypt, because of their oppressive actions. But He blessed the pious people of the Children of Israel by eventually taking them to Palestine and, there, granting them all kinds of favours.

In spite of the years spent by Moses in spreading the word of God, Pharaoh did not embrace the Faith. At last when Moses had striven his utmost to convey the divine message to Pharaoh, Almighty God instructed Moses to leave Egypt along with the Children of Israel. When Pharaoh came to know that all of the Children of Israel had left Egypt, he pursued them along with his army and courtiers. Obviously, this step taken by Pharaoh was meant to rout the Children of Israel, but as it turned out, it rebounded upon him. Unaware of their impending fate, Pharaoh and his companions left their palatial dwellings and reached the place where they were all destined to be drowned together in the sea. Almighty God deprived Pharaoh and his companions of the royal amenities they had enjoyed in Egypt, because of their oppressive actions. But He blessed the pious people of the Children of Israel by eventually taking them to Palestine and, there, granting them all kinds of favours.

In spite of the years spent by Moses in spreading the word of God, Pharaoh did not embrace the Faith. At last when Moses had striven his utmost to convey the divine message to Pharaoh, Almighty God instructed Moses to leave Egypt along with the Children of Israel. When Pharaoh came to know that all of the Children of Israel had left Egypt, he pursued them along with his army and courtiers. Obviously, this step taken by Pharaoh was meant to rout the Children of Israel, but as it turned out, it rebounded upon him. Unaware of their impending fate, Pharaoh and his companions left their palatial dwellings and reached the place where they were all destined to be drowned together in the sea. Almighty God deprived Pharaoh and his companions of the royal amenities they had enjoyed in Egypt, because of their oppressive actions. But He blessed the pious people of the Children of Israel by eventually taking them to Palestine and, there, granting them all kinds of favours.

In spite of the years spent by Moses in spreading the word of God, Pharaoh did not embrace the Faith. At last when Moses had striven his utmost to convey the divine message to Pharaoh, Almighty God instructed Moses to leave Egypt along with the Children of Israel. When Pharaoh came to know that all of the Children of Israel had left Egypt, he pursued them along with his army and courtiers. Obviously, this step taken by Pharaoh was meant to rout the Children of Israel, but as it turned out, it rebounded upon him. Unaware of their impending fate, Pharaoh and his companions left their palatial dwellings and reached the place where they were all destined to be drowned together in the sea. Almighty God deprived Pharaoh and his companions of the royal amenities they had enjoyed in Egypt, because of their oppressive actions. But He blessed the pious people of the Children of Israel by eventually taking them to Palestine and, there, granting them all kinds of favours.

In spite of the years spent by Moses in spreading the word of God, Pharaoh did not embrace the Faith. At last when Moses had striven his utmost to convey the divine message to Pharaoh, Almighty God instructed Moses to leave Egypt along with the Children of Israel. When Pharaoh came to know that all of the Children of Israel had left Egypt, he pursued them along with his army and courtiers. Obviously, this step taken by Pharaoh was meant to rout the Children of Israel, but as it turned out, it rebounded upon him. Unaware of their impending fate, Pharaoh and his companions left their palatial dwellings and reached the place where they were all destined to be drowned together in the sea. Almighty God deprived Pharaoh and his companions of the royal amenities they had enjoyed in Egypt, because of their oppressive actions. But He blessed the pious people of the Children of Israel by eventually taking them to Palestine and, there, granting them all kinds of favours.

In spite of the years spent by Moses in spreading the word of God, Pharaoh did not embrace the Faith. At last when Moses had striven his utmost to convey the divine message to Pharaoh, Almighty God instructed Moses to leave Egypt along with the Children of Israel. When Pharaoh came to know that all of the Children of Israel had left Egypt, he pursued them along with his army and courtiers. Obviously, this step taken by Pharaoh was meant to rout the Children of Israel, but as it turned out, it rebounded upon him. Unaware of their impending fate, Pharaoh and his companions left their palatial dwellings and reached the place where they were all destined to be drowned together in the sea. Almighty God deprived Pharaoh and his companions of the royal amenities they had enjoyed in Egypt, because of their oppressive actions. But He blessed the pious people of the Children of Israel by eventually taking them to Palestine and, there, granting them all kinds of favours.

In spite of the years spent by Moses in spreading the word of God, Pharaoh did not embrace the Faith. At last when Moses had striven his utmost to convey the divine message to Pharaoh, Almighty God instructed Moses to leave Egypt along with the Children of Israel. When Pharaoh came to know that all of the Children of Israel had left Egypt, he pursued them along with his army and courtiers. Obviously, this step taken by Pharaoh was meant to rout the Children of Israel, but as it turned out, it rebounded upon him. Unaware of their impending fate, Pharaoh and his companions left their palatial dwellings and reached the place where they were all destined to be drowned together in the sea. Almighty God deprived Pharaoh and his companions of the royal amenities they had enjoyed in Egypt, because of their oppressive actions. But He blessed the pious people of the Children of Israel by eventually taking them to Palestine and, there, granting them all kinds of favours.

Pursued by Pharaoh, the Children of Israel reached a place where before them was the sea, and behind them were Pharaoh and his army. Seeing this critical situation, the Children of Israel were terrified. According to the Bible, they said to Moses, ‘Were there no graves in Egypt that you have brought us from there to this deserted place to die?’ But Moses was sure that Almighty God would help them. So, in obedience to the commandment of the Almighty, Moses struck the sea-water with his rod. The water was thereupon split asunder. On both the sides, the water stood like high walls and in between there appeared a dry path. The Children of Israel traversed this path and reached the other side. On seeing this, Pharaoh thought that he too could cross over by this path. He did not know that, only seconds before, the path had miraculously appeared by the order of God. Pharaoh set foot upon it along with his whole army. No sooner had they reached the middle than the standing sea water gushed from both sides and rose to a uniform level. Pharaoh and his entire army were immdediately drowned. At one and the same time, deliverance was planned for one group, and death and destruction for the other.

Pursued by Pharaoh, the Children of Israel reached a place where before them was the sea, and behind them were Pharaoh and his army. Seeing this critical situation, the Children of Israel were terrified. According to the Bible, they said to Moses, ‘Were there no graves in Egypt that you have brought us from there to this deserted place to die?’ But Moses was sure that Almighty God would help them. So, in obedience to the commandment of the Almighty, Moses struck the sea-water with his rod. The water was thereupon split asunder. On both the sides, the water stood like high walls and in between there appeared a dry path. The Children of Israel traversed this path and reached the other side. On seeing this, Pharaoh thought that he too could cross over by this path. He did not know that, only seconds before, the path had miraculously appeared by the order of God. Pharaoh set foot upon it along with his whole army. No sooner had they reached the middle than the standing sea water gushed from both sides and rose to a uniform level. Pharaoh and his entire army were immdediately drowned. At one and the same time, deliverance was planned for one group, and death and destruction for the other.

Pursued by Pharaoh, the Children of Israel reached a place where before them was the sea, and behind them were Pharaoh and his army. Seeing this critical situation, the Children of Israel were terrified. According to the Bible, they said to Moses, ‘Were there no graves in Egypt that you have brought us from there to this deserted place to die?’ But Moses was sure that Almighty God would help them. So, in obedience to the commandment of the Almighty, Moses struck the sea-water with his rod. The water was thereupon split asunder. On both the sides, the water stood like high walls and in between there appeared a dry path. The Children of Israel traversed this path and reached the other side. On seeing this, Pharaoh thought that he too could cross over by this path. He did not know that, only seconds before, the path had miraculously appeared by the order of God. Pharaoh set foot upon it along with his whole army. No sooner had they reached the middle than the standing sea water gushed from both sides and rose to a uniform level. Pharaoh and his entire army were immdediately drowned. At one and the same time, deliverance was planned for one group, and death and destruction for the other.

Pursued by Pharaoh, the Children of Israel reached a place where before them was the sea, and behind them were Pharaoh and his army. Seeing this critical situation, the Children of Israel were terrified. According to the Bible, they said to Moses, ‘Were there no graves in Egypt that you have brought us from there to this deserted place to die?’ But Moses was sure that Almighty God would help them. So, in obedience to the commandment of the Almighty, Moses struck the sea-water with his rod. The water was thereupon split asunder. On both the sides, the water stood like high walls and in between there appeared a dry path. The Children of Israel traversed this path and reached the other side. On seeing this, Pharaoh thought that he too could cross over by this path. He did not know that, only seconds before, the path had miraculously appeared by the order of God. Pharaoh set foot upon it along with his whole army. No sooner had they reached the middle than the standing sea water gushed from both sides and rose to a uniform level. Pharaoh and his entire army were immdediately drowned. At one and the same time, deliverance was planned for one group, and death and destruction for the other.

Pursued by Pharaoh, the Children of Israel reached a place where before them was the sea, and behind them were Pharaoh and his army. Seeing this critical situation, the Children of Israel were terrified. According to the Bible, they said to Moses, ‘Were there no graves in Egypt that you have brought us from there to this deserted place to die?’ But Moses was sure that Almighty God would help them. So, in obedience to the commandment of the Almighty, Moses struck the sea-water with his rod. The water was thereupon split asunder. On both the sides, the water stood like high walls and in between there appeared a dry path. The Children of Israel traversed this path and reached the other side. On seeing this, Pharaoh thought that he too could cross over by this path. He did not know that, only seconds before, the path had miraculously appeared by the order of God. Pharaoh set foot upon it along with his whole army. No sooner had they reached the middle than the standing sea water gushed from both sides and rose to a uniform level. Pharaoh and his entire army were immdediately drowned. At one and the same time, deliverance was planned for one group, and death and destruction for the other.

Pursued by Pharaoh, the Children of Israel reached a place where before them was the sea, and behind them were Pharaoh and his army. Seeing this critical situation, the Children of Israel were terrified. According to the Bible, they said to Moses, ‘Were there no graves in Egypt that you have brought us from there to this deserted place to die?’ But Moses was sure that Almighty God would help them. So, in obedience to the commandment of the Almighty, Moses struck the sea-water with his rod. The water was thereupon split asunder. On both the sides, the water stood like high walls and in between there appeared a dry path. The Children of Israel traversed this path and reached the other side. On seeing this, Pharaoh thought that he too could cross over by this path. He did not know that, only seconds before, the path had miraculously appeared by the order of God. Pharaoh set foot upon it along with his whole army. No sooner had they reached the middle than the standing sea water gushed from both sides and rose to a uniform level. Pharaoh and his entire army were immdediately drowned. At one and the same time, deliverance was planned for one group, and death and destruction for the other.

Pursued by Pharaoh, the Children of Israel reached a place where before them was the sea, and behind them were Pharaoh and his army. Seeing this critical situation, the Children of Israel were terrified. According to the Bible, they said to Moses, ‘Were there no graves in Egypt that you have brought us from there to this deserted place to die?’ But Moses was sure that Almighty God would help them. So, in obedience to the commandment of the Almighty, Moses struck the sea-water with his rod. The water was thereupon split asunder. On both the sides, the water stood like high walls and in between there appeared a dry path. The Children of Israel traversed this path and reached the other side. On seeing this, Pharaoh thought that he too could cross over by this path. He did not know that, only seconds before, the path had miraculously appeared by the order of God. Pharaoh set foot upon it along with his whole army. No sooner had they reached the middle than the standing sea water gushed from both sides and rose to a uniform level. Pharaoh and his entire army were immdediately drowned. At one and the same time, deliverance was planned for one group, and death and destruction for the other.

Pursued by Pharaoh, the Children of Israel reached a place where before them was the sea, and behind them were Pharaoh and his army. Seeing this critical situation, the Children of Israel were terrified. According to the Bible, they said to Moses, ‘Were there no graves in Egypt that you have brought us from there to this deserted place to die?’ But Moses was sure that Almighty God would help them. So, in obedience to the commandment of the Almighty, Moses struck the sea-water with his rod. The water was thereupon split asunder. On both the sides, the water stood like high walls and in between there appeared a dry path. The Children of Israel traversed this path and reached the other side. On seeing this, Pharaoh thought that he too could cross over by this path. He did not know that, only seconds before, the path had miraculously appeared by the order of God. Pharaoh set foot upon it along with his whole army. No sooner had they reached the middle than the standing sea water gushed from both sides and rose to a uniform level. Pharaoh and his entire army were immdediately drowned. At one and the same time, deliverance was planned for one group, and death and destruction for the other.

Pursued by Pharaoh, the Children of Israel reached a place where before them was the sea, and behind them were Pharaoh and his army. Seeing this critical situation, the Children of Israel were terrified. According to the Bible, they said to Moses, ‘Were there no graves in Egypt that you have brought us from there to this deserted place to die?’ But Moses was sure that Almighty God would help them. So, in obedience to the commandment of the Almighty, Moses struck the sea-water with his rod. The water was thereupon split asunder. On both the sides, the water stood like high walls and in between there appeared a dry path. The Children of Israel traversed this path and reached the other side. On seeing this, Pharaoh thought that he too could cross over by this path. He did not know that, only seconds before, the path had miraculously appeared by the order of God. Pharaoh set foot upon it along with his whole army. No sooner had they reached the middle than the standing sea water gushed from both sides and rose to a uniform level. Pharaoh and his entire army were immdediately drowned. At one and the same time, deliverance was planned for one group, and death and destruction for the other.

Abraham’s community went on doing whatever they saw their forefathers doing. But Abraham thought things over independently. He tried to discover the Truth by rising above his environment. This is the quality which particularly leads a man to realisation-based knowledge of God (ma‘rifah), and one who reaches perfection in this quality is chosen by God as a messenger, or prophet, for His religion.

Abraham’s community went on doing whatever they saw their forefathers doing. But Abraham thought things over independently. He tried to discover the Truth by rising above his environment. This is the quality which particularly leads a man to realisation-based knowledge of God (ma‘rifah), and one who reaches perfection in this quality is chosen by God as a messenger, or prophet, for His religion.

Abraham’s words indicate that during discussions with him, they found themselves unable to refute his views, in spite of which they did not yield. Despite being defeated at the level of arguments, they were steadfast in following the religion of their forefathers, simply on the basis of prejudice.

Man is an independent being. He has the wisdom to distinguish between good and bad, and make inferences from his continued sustenance on earth. When he falls ill, he finds that there is an abundance of resources from which to derive remedies. But then, man observes that in spite of all his apparent freedom, he is helpless in the face of death. He dies at the end of his allotted lifespan. All these factors can be caused by none other than the one and only God. Then, how can it be legitimate and proper to worship anybody except Him alone? Moreover, a man should be extremely serious and sincere in this matter, because these factors also indicate that whatever God does is in preparation for the day when man will be called before Him to give an account of himself. Death marks the beginning of this process when man will be judged by God on the basis of the performance of his deeds on earth.

Man is an independent being. He has the wisdom to distinguish between good and bad, and make inferences from his continued sustenance on earth. When he falls ill, he finds that there is an abundance of resources from which to derive remedies. But then, man observes that in spite of all his apparent freedom, he is helpless in the face of death. He dies at the end of his allotted lifespan. All these factors can be caused by none other than the one and only God. Then, how can it be legitimate and proper to worship anybody except Him alone? Moreover, a man should be extremely serious and sincere in this matter, because these factors also indicate that whatever God does is in preparation for the day when man will be called before Him to give an account of himself. Death marks the beginning of this process when man will be judged by God on the basis of the performance of his deeds on earth.

Man is an independent being. He has the wisdom to distinguish between good and bad, and make inferences from his continued sustenance on earth. When he falls ill, he finds that there is an abundance of resources from which to derive remedies. But then, man observes that in spite of all his apparent freedom, he is helpless in the face of death. He dies at the end of his allotted lifespan. All these factors can be caused by none other than the one and only God. Then, how can it be legitimate and proper to worship anybody except Him alone? Moreover, a man should be extremely serious and sincere in this matter, because these factors also indicate that whatever God does is in preparation for the day when man will be called before Him to give an account of himself. Death marks the beginning of this process when man will be judged by God on the basis of the performance of his deeds on earth.

Man is an independent being. He has the wisdom to distinguish between good and bad, and make inferences from his continued sustenance on earth. When he falls ill, he finds that there is an abundance of resources from which to derive remedies. But then, man observes that in spite of all his apparent freedom, he is helpless in the face of death. He dies at the end of his allotted lifespan. All these factors can be caused by none other than the one and only God. Then, how can it be legitimate and proper to worship anybody except Him alone? Moreover, a man should be extremely serious and sincere in this matter, because these factors also indicate that whatever God does is in preparation for the day when man will be called before Him to give an account of himself. Death marks the beginning of this process when man will be judged by God on the basis of the performance of his deeds on earth.

Man is an independent being. He has the wisdom to distinguish between good and bad, and make inferences from his continued sustenance on earth. When he falls ill, he finds that there is an abundance of resources from which to derive remedies. But then, man observes that in spite of all his apparent freedom, he is helpless in the face of death. He dies at the end of his allotted lifespan. All these factors can be caused by none other than the one and only God. Then, how can it be legitimate and proper to worship anybody except Him alone? Moreover, a man should be extremely serious and sincere in this matter, because these factors also indicate that whatever God does is in preparation for the day when man will be called before Him to give an account of himself. Death marks the beginning of this process when man will be judged by God on the basis of the performance of his deeds on earth.

Man is an independent being. He has the wisdom to distinguish between good and bad, and make inferences from his continued sustenance on earth. When he falls ill, he finds that there is an abundance of resources from which to derive remedies. But then, man observes that in spite of all his apparent freedom, he is helpless in the face of death. He dies at the end of his allotted lifespan. All these factors can be caused by none other than the one and only God. Then, how can it be legitimate and proper to worship anybody except Him alone? Moreover, a man should be extremely serious and sincere in this matter, because these factors also indicate that whatever God does is in preparation for the day when man will be called before Him to give an account of himself. Death marks the beginning of this process when man will be judged by God on the basis of the performance of his deeds on earth.

Man is an independent being. He has the wisdom to distinguish between good and bad, and make inferences from his continued sustenance on earth. When he falls ill, he finds that there is an abundance of resources from which to derive remedies. But then, man observes that in spite of all his apparent freedom, he is helpless in the face of death. He dies at the end of his allotted lifespan. All these factors can be caused by none other than the one and only God. Then, how can it be legitimate and proper to worship anybody except Him alone? Moreover, a man should be extremely serious and sincere in this matter, because these factors also indicate that whatever God does is in preparation for the day when man will be called before Him to give an account of himself. Death marks the beginning of this process when man will be judged by God on the basis of the performance of his deeds on earth.

Man is an independent being. He has the wisdom to distinguish between good and bad, and make inferences from his continued sustenance on earth. When he falls ill, he finds that there is an abundance of resources from which to derive remedies. But then, man observes that in spite of all his apparent freedom, he is helpless in the face of death. He dies at the end of his allotted lifespan. All these factors can be caused by none other than the one and only God. Then, how can it be legitimate and proper to worship anybody except Him alone? Moreover, a man should be extremely serious and sincere in this matter, because these factors also indicate that whatever God does is in preparation for the day when man will be called before Him to give an account of himself. Death marks the beginning of this process when man will be judged by God on the basis of the performance of his deeds on earth.

Man is an independent being. He has the wisdom to distinguish between good and bad, and make inferences from his continued sustenance on earth. When he falls ill, he finds that there is an abundance of resources from which to derive remedies. But then, man observes that in spite of all his apparent freedom, he is helpless in the face of death. He dies at the end of his allotted lifespan. All these factors can be caused by none other than the one and only God. Then, how can it be legitimate and proper to worship anybody except Him alone? Moreover, a man should be extremely serious and sincere in this matter, because these factors also indicate that whatever God does is in preparation for the day when man will be called before Him to give an account of himself. Death marks the beginning of this process when man will be judged by God on the basis of the performance of his deeds on earth.

Man is an independent being. He has the wisdom to distinguish between good and bad, and make inferences from his continued sustenance on earth. When he falls ill, he finds that there is an abundance of resources from which to derive remedies. But then, man observes that in spite of all his apparent freedom, he is helpless in the face of death. He dies at the end of his allotted lifespan. All these factors can be caused by none other than the one and only God. Then, how can it be legitimate and proper to worship anybody except Him alone? Moreover, a man should be extremely serious and sincere in this matter, because these factors also indicate that whatever God does is in preparation for the day when man will be called before Him to give an account of himself. Death marks the beginning of this process when man will be judged by God on the basis of the performance of his deeds on earth.

Man is an independent being. He has the wisdom to distinguish between good and bad, and make inferences from his continued sustenance on earth. When he falls ill, he finds that there is an abundance of resources from which to derive remedies. But then, man observes that in spite of all his apparent freedom, he is helpless in the face of death. He dies at the end of his allotted lifespan. All these factors can be caused by none other than the one and only God. Then, how can it be legitimate and proper to worship anybody except Him alone? Moreover, a man should be extremely serious and sincere in this matter, because these factors also indicate that whatever God does is in preparation for the day when man will be called before Him to give an account of himself. Death marks the beginning of this process when man will be judged by God on the basis of the performance of his deeds on earth.

These verses deal with right understanding, i.e. seeing things as they really are. For a subject of God, this is the greatest blessing next to prophethood. That is why it is mentioned in a tradition which says, ‘If God wants to do something good to a man, He bestows on him the understanding of religion.’ Whatever Abraham asked for in his prayer was granted to him, but the prayer for the pardon of his father (Azar) was rejected. One can imagine from this that prayer (du‘a) is mostly a matter between God and His subject. One man’s prayer cannot obtain pardon for another man. Before Almighty God, real value attaches to a pure heart (qalb salim). This means the right kind of pure heart, i.e. a heart which is free from the tendency to ascribe partners to God, feelings of hypocrisy, jealousy and ill-will. In other words, the believer should go before God with a heart as pure as it was at the time of his birth. He should not present himself before God with any other heart.

These verses deal with right understanding, i.e. seeing things as they really are. For a subject of God, this is the greatest blessing next to prophethood. That is why it is mentioned in a tradition which says, ‘If God wants to do something good to a man, He bestows on him the understanding of religion.’ Whatever Abraham asked for in his prayer was granted to him, but the prayer for the pardon of his father (Azar) was rejected. One can imagine from this that prayer (du‘a) is mostly a matter between God and His subject. One man’s prayer cannot obtain pardon for another man. Before Almighty God, real value attaches to a pure heart (qalb salim). This means the right kind of pure heart, i.e. a heart which is free from the tendency to ascribe partners to God, feelings of hypocrisy, jealousy and ill-will. In other words, the believer should go before God with a heart as pure as it was at the time of his birth. He should not present himself before God with any other heart.

These verses deal with right understanding, i.e. seeing things as they really are. For a subject of God, this is the greatest blessing next to prophethood. That is why it is mentioned in a tradition which says, ‘If God wants to do something good to a man, He bestows on him the understanding of religion.’ Whatever Abraham asked for in his prayer was granted to him, but the prayer for the pardon of his father (Azar) was rejected. One can imagine from this that prayer (du‘a) is mostly a matter between God and His subject. One man’s prayer cannot obtain pardon for another man. Before Almighty God, real value attaches to a pure heart (qalb salim). This means the right kind of pure heart, i.e. a heart which is free from the tendency to ascribe partners to God, feelings of hypocrisy, jealousy and ill-will. In other words, the believer should go before God with a heart as pure as it was at the time of his birth. He should not present himself before God with any other heart.

These verses deal with right understanding, i.e. seeing things as they really are. For a subject of God, this is the greatest blessing next to prophethood. That is why it is mentioned in a tradition which says, ‘If God wants to do something good to a man, He bestows on him the understanding of religion.’ Whatever Abraham asked for in his prayer was granted to him, but the prayer for the pardon of his father (Azar) was rejected. One can imagine from this that prayer (du‘a) is mostly a matter between God and His subject. One man’s prayer cannot obtain pardon for another man. Before Almighty God, real value attaches to a pure heart (qalb salim). This means the right kind of pure heart, i.e. a heart which is free from the tendency to ascribe partners to God, feelings of hypocrisy, jealousy and ill-will. In other words, the believer should go before God with a heart as pure as it was at the time of his birth. He should not present himself before God with any other heart.

These verses deal with right understanding, i.e. seeing things as they really are. For a subject of God, this is the greatest blessing next to prophethood. That is why it is mentioned in a tradition which says, ‘If God wants to do something good to a man, He bestows on him the understanding of religion.’ Whatever Abraham asked for in his prayer was granted to him, but the prayer for the pardon of his father (Azar) was rejected. One can imagine from this that prayer (du‘a) is mostly a matter between God and His subject. One man’s prayer cannot obtain pardon for another man. Before Almighty God, real value attaches to a pure heart (qalb salim). This means the right kind of pure heart, i.e. a heart which is free from the tendency to ascribe partners to God, feelings of hypocrisy, jealousy and ill-will. In other words, the believer should go before God with a heart as pure as it was at the time of his birth. He should not present himself before God with any other heart.

These verses deal with right understanding, i.e. seeing things as they really are. For a subject of God, this is the greatest blessing next to prophethood. That is why it is mentioned in a tradition which says, ‘If God wants to do something good to a man, He bestows on him the understanding of religion.’ Whatever Abraham asked for in his prayer was granted to him, but the prayer for the pardon of his father (Azar) was rejected. One can imagine from this that prayer (du‘a) is mostly a matter between God and His subject. One man’s prayer cannot obtain pardon for another man. Before Almighty God, real value attaches to a pure heart (qalb salim). This means the right kind of pure heart, i.e. a heart which is free from the tendency to ascribe partners to God, feelings of hypocrisy, jealousy and ill-will. In other words, the believer should go before God with a heart as pure as it was at the time of his birth. He should not present himself before God with any other heart.

These verses deal with right understanding, i.e. seeing things as they really are. For a subject of God, this is the greatest blessing next to prophethood. That is why it is mentioned in a tradition which says, ‘If God wants to do something good to a man, He bestows on him the understanding of religion.’ Whatever Abraham asked for in his prayer was granted to him, but the prayer for the pardon of his father (Azar) was rejected. One can imagine from this that prayer (du‘a) is mostly a matter between God and His subject. One man’s prayer cannot obtain pardon for another man. Before Almighty God, real value attaches to a pure heart (qalb salim). This means the right kind of pure heart, i.e. a heart which is free from the tendency to ascribe partners to God, feelings of hypocrisy, jealousy and ill-will. In other words, the believer should go before God with a heart as pure as it was at the time of his birth. He should not present himself before God with any other heart.

A man’s heaven and hell are not far away from him. Only a curtain intervenes between them. When Doomsday removes that curtain, every man will see that he was standing just on the edge of his heaven or hell, though the negligent man considered it something very distant. There were false leaders (mujrimun), who enjoyed an elevated position in the society of their times. They did not accept the call for Truth simply because, thereafter, their greatness would be finished. Their false pride prevented them from accepting the Truth. As a result, their followers likewise did not consider the call for Truth worth responding to. Equating the leaders with the Lord of the Universe means giving the same status to their utterances as to those of the Lord of the Universe. The Quranic commentator, Ibn Kathir, portrays them as carrying out the orders of their leaders ‘as the orders of the Lord of the Universe are carried out.’ Those who accepted the pronouncements of their leaders as if they were God’s commandments in the world, will themselves, in the Hereafter, call those leaders blameworthy, but it will be of no avail. The place where one was required to recognise and differentiate between the falsifiers and the men of Truth was the world and not the Hereafter.

A man’s heaven and hell are not far away from him. Only a curtain intervenes between them. When Doomsday removes that curtain, every man will see that he was standing just on the edge of his heaven or hell, though the negligent man considered it something very distant. There were false leaders (mujrimun), who enjoyed an elevated position in the society of their times. They did not accept the call for Truth simply because, thereafter, their greatness would be finished. Their false pride prevented them from accepting the Truth. As a result, their followers likewise did not consider the call for Truth worth responding to. Equating the leaders with the Lord of the Universe means giving the same status to their utterances as to those of the Lord of the Universe. The Quranic commentator, Ibn Kathir, portrays them as carrying out the orders of their leaders ‘as the orders of the Lord of the Universe are carried out.’ Those who accepted the pronouncements of their leaders as if they were God’s commandments in the world, will themselves, in the Hereafter, call those leaders blameworthy, but it will be of no avail. The place where one was required to recognise and differentiate between the falsifiers and the men of Truth was the world and not the Hereafter.

A man’s heaven and hell are not far away from him. Only a curtain intervenes between them. When Doomsday removes that curtain, every man will see that he was standing just on the edge of his heaven or hell, though the negligent man considered it something very distant. There were false leaders (mujrimun), who enjoyed an elevated position in the society of their times. They did not accept the call for Truth simply because, thereafter, their greatness would be finished. Their false pride prevented them from accepting the Truth. As a result, their followers likewise did not consider the call for Truth worth responding to. Equating the leaders with the Lord of the Universe means giving the same status to their utterances as to those of the Lord of the Universe. The Quranic commentator, Ibn Kathir, portrays them as carrying out the orders of their leaders ‘as the orders of the Lord of the Universe are carried out.’ Those who accepted the pronouncements of their leaders as if they were God’s commandments in the world, will themselves, in the Hereafter, call those leaders blameworthy, but it will be of no avail. The place where one was required to recognise and differentiate between the falsifiers and the men of Truth was the world and not the Hereafter.

A man’s heaven and hell are not far away from him. Only a curtain intervenes between them. When Doomsday removes that curtain, every man will see that he was standing just on the edge of his heaven or hell, though the negligent man considered it something very distant. There were false leaders (mujrimun), who enjoyed an elevated position in the society of their times. They did not accept the call for Truth simply because, thereafter, their greatness would be finished. Their false pride prevented them from accepting the Truth. As a result, their followers likewise did not consider the call for Truth worth responding to. Equating the leaders with the Lord of the Universe means giving the same status to their utterances as to those of the Lord of the Universe. The Quranic commentator, Ibn Kathir, portrays them as carrying out the orders of their leaders ‘as the orders of the Lord of the Universe are carried out.’ Those who accepted the pronouncements of their leaders as if they were God’s commandments in the world, will themselves, in the Hereafter, call those leaders blameworthy, but it will be of no avail. The place where one was required to recognise and differentiate between the falsifiers and the men of Truth was the world and not the Hereafter.

A man’s heaven and hell are not far away from him. Only a curtain intervenes between them. When Doomsday removes that curtain, every man will see that he was standing just on the edge of his heaven or hell, though the negligent man considered it something very distant. There were false leaders (mujrimun), who enjoyed an elevated position in the society of their times. They did not accept the call for Truth simply because, thereafter, their greatness would be finished. Their false pride prevented them from accepting the Truth. As a result, their followers likewise did not consider the call for Truth worth responding to. Equating the leaders with the Lord of the Universe means giving the same status to their utterances as to those of the Lord of the Universe. The Quranic commentator, Ibn Kathir, portrays them as carrying out the orders of their leaders ‘as the orders of the Lord of the Universe are carried out.’ Those who accepted the pronouncements of their leaders as if they were God’s commandments in the world, will themselves, in the Hereafter, call those leaders blameworthy, but it will be of no avail. The place where one was required to recognise and differentiate between the falsifiers and the men of Truth was the world and not the Hereafter.

A man’s heaven and hell are not far away from him. Only a curtain intervenes between them. When Doomsday removes that curtain, every man will see that he was standing just on the edge of his heaven or hell, though the negligent man considered it something very distant. There were false leaders (mujrimun), who enjoyed an elevated position in the society of their times. They did not accept the call for Truth simply because, thereafter, their greatness would be finished. Their false pride prevented them from accepting the Truth. As a result, their followers likewise did not consider the call for Truth worth responding to. Equating the leaders with the Lord of the Universe means giving the same status to their utterances as to those of the Lord of the Universe. The Quranic commentator, Ibn Kathir, portrays them as carrying out the orders of their leaders ‘as the orders of the Lord of the Universe are carried out.’ Those who accepted the pronouncements of their leaders as if they were God’s commandments in the world, will themselves, in the Hereafter, call those leaders blameworthy, but it will be of no avail. The place where one was required to recognise and differentiate between the falsifiers and the men of Truth was the world and not the Hereafter.

A man’s heaven and hell are not far away from him. Only a curtain intervenes between them. When Doomsday removes that curtain, every man will see that he was standing just on the edge of his heaven or hell, though the negligent man considered it something very distant. There were false leaders (mujrimun), who enjoyed an elevated position in the society of their times. They did not accept the call for Truth simply because, thereafter, their greatness would be finished. Their false pride prevented them from accepting the Truth. As a result, their followers likewise did not consider the call for Truth worth responding to. Equating the leaders with the Lord of the Universe means giving the same status to their utterances as to those of the Lord of the Universe. The Quranic commentator, Ibn Kathir, portrays them as carrying out the orders of their leaders ‘as the orders of the Lord of the Universe are carried out.’ Those who accepted the pronouncements of their leaders as if they were God’s commandments in the world, will themselves, in the Hereafter, call those leaders blameworthy, but it will be of no avail. The place where one was required to recognise and differentiate between the falsifiers and the men of Truth was the world and not the Hereafter.

A man’s heaven and hell are not far away from him. Only a curtain intervenes between them. When Doomsday removes that curtain, every man will see that he was standing just on the edge of his heaven or hell, though the negligent man considered it something very distant. There were false leaders (mujrimun), who enjoyed an elevated position in the society of their times. They did not accept the call for Truth simply because, thereafter, their greatness would be finished. Their false pride prevented them from accepting the Truth. As a result, their followers likewise did not consider the call for Truth worth responding to. Equating the leaders with the Lord of the Universe means giving the same status to their utterances as to those of the Lord of the Universe. The Quranic commentator, Ibn Kathir, portrays them as carrying out the orders of their leaders ‘as the orders of the Lord of the Universe are carried out.’ Those who accepted the pronouncements of their leaders as if they were God’s commandments in the world, will themselves, in the Hereafter, call those leaders blameworthy, but it will be of no avail. The place where one was required to recognise and differentiate between the falsifiers and the men of Truth was the world and not the Hereafter.

A man’s heaven and hell are not far away from him. Only a curtain intervenes between them. When Doomsday removes that curtain, every man will see that he was standing just on the edge of his heaven or hell, though the negligent man considered it something very distant. There were false leaders (mujrimun), who enjoyed an elevated position in the society of their times. They did not accept the call for Truth simply because, thereafter, their greatness would be finished. Their false pride prevented them from accepting the Truth. As a result, their followers likewise did not consider the call for Truth worth responding to. Equating the leaders with the Lord of the Universe means giving the same status to their utterances as to those of the Lord of the Universe. The Quranic commentator, Ibn Kathir, portrays them as carrying out the orders of their leaders ‘as the orders of the Lord of the Universe are carried out.’ Those who accepted the pronouncements of their leaders as if they were God’s commandments in the world, will themselves, in the Hereafter, call those leaders blameworthy, but it will be of no avail. The place where one was required to recognise and differentiate between the falsifiers and the men of Truth was the world and not the Hereafter.

A man’s heaven and hell are not far away from him. Only a curtain intervenes between them. When Doomsday removes that curtain, every man will see that he was standing just on the edge of his heaven or hell, though the negligent man considered it something very distant. There were false leaders (mujrimun), who enjoyed an elevated position in the society of their times. They did not accept the call for Truth simply because, thereafter, their greatness would be finished. Their false pride prevented them from accepting the Truth. As a result, their followers likewise did not consider the call for Truth worth responding to. Equating the leaders with the Lord of the Universe means giving the same status to their utterances as to those of the Lord of the Universe. The Quranic commentator, Ibn Kathir, portrays them as carrying out the orders of their leaders ‘as the orders of the Lord of the Universe are carried out.’ Those who accepted the pronouncements of their leaders as if they were God’s commandments in the world, will themselves, in the Hereafter, call those leaders blameworthy, but it will be of no avail. The place where one was required to recognise and differentiate between the falsifiers and the men of Truth was the world and not the Hereafter.

A man’s heaven and hell are not far away from him. Only a curtain intervenes between them. When Doomsday removes that curtain, every man will see that he was standing just on the edge of his heaven or hell, though the negligent man considered it something very distant. There were false leaders (mujrimun), who enjoyed an elevated position in the society of their times. They did not accept the call for Truth simply because, thereafter, their greatness would be finished. Their false pride prevented them from accepting the Truth. As a result, their followers likewise did not consider the call for Truth worth responding to. Equating the leaders with the Lord of the Universe means giving the same status to their utterances as to those of the Lord of the Universe. The Quranic commentator, Ibn Kathir, portrays them as carrying out the orders of their leaders ‘as the orders of the Lord of the Universe are carried out.’ Those who accepted the pronouncements of their leaders as if they were God’s commandments in the world, will themselves, in the Hereafter, call those leaders blameworthy, but it will be of no avail. The place where one was required to recognise and differentiate between the falsifiers and the men of Truth was the world and not the Hereafter.

A man’s heaven and hell are not far away from him. Only a curtain intervenes between them. When Doomsday removes that curtain, every man will see that he was standing just on the edge of his heaven or hell, though the negligent man considered it something very distant. There were false leaders (mujrimun), who enjoyed an elevated position in the society of their times. They did not accept the call for Truth simply because, thereafter, their greatness would be finished. Their false pride prevented them from accepting the Truth. As a result, their followers likewise did not consider the call for Truth worth responding to. Equating the leaders with the Lord of the Universe means giving the same status to their utterances as to those of the Lord of the Universe. The Quranic commentator, Ibn Kathir, portrays them as carrying out the orders of their leaders ‘as the orders of the Lord of the Universe are carried out.’ Those who accepted the pronouncements of their leaders as if they were God’s commandments in the world, will themselves, in the Hereafter, call those leaders blameworthy, but it will be of no avail. The place where one was required to recognise and differentiate between the falsifiers and the men of Truth was the world and not the Hereafter.

A man’s heaven and hell are not far away from him. Only a curtain intervenes between them. When Doomsday removes that curtain, every man will see that he was standing just on the edge of his heaven or hell, though the negligent man considered it something very distant. There were false leaders (mujrimun), who enjoyed an elevated position in the society of their times. They did not accept the call for Truth simply because, thereafter, their greatness would be finished. Their false pride prevented them from accepting the Truth. As a result, their followers likewise did not consider the call for Truth worth responding to. Equating the leaders with the Lord of the Universe means giving the same status to their utterances as to those of the Lord of the Universe. The Quranic commentator, Ibn Kathir, portrays them as carrying out the orders of their leaders ‘as the orders of the Lord of the Universe are carried out.’ Those who accepted the pronouncements of their leaders as if they were God’s commandments in the world, will themselves, in the Hereafter, call those leaders blameworthy, but it will be of no avail. The place where one was required to recognise and differentiate between the falsifiers and the men of Truth was the world and not the Hereafter.

A man’s heaven and hell are not far away from him. Only a curtain intervenes between them. When Doomsday removes that curtain, every man will see that he was standing just on the edge of his heaven or hell, though the negligent man considered it something very distant. There were false leaders (mujrimun), who enjoyed an elevated position in the society of their times. They did not accept the call for Truth simply because, thereafter, their greatness would be finished. Their false pride prevented them from accepting the Truth. As a result, their followers likewise did not consider the call for Truth worth responding to. Equating the leaders with the Lord of the Universe means giving the same status to their utterances as to those of the Lord of the Universe. The Quranic commentator, Ibn Kathir, portrays them as carrying out the orders of their leaders ‘as the orders of the Lord of the Universe are carried out.’ Those who accepted the pronouncements of their leaders as if they were God’s commandments in the world, will themselves, in the Hereafter, call those leaders blameworthy, but it will be of no avail. The place where one was required to recognise and differentiate between the falsifiers and the men of Truth was the world and not the Hereafter.

A man’s heaven and hell are not far away from him. Only a curtain intervenes between them. When Doomsday removes that curtain, every man will see that he was standing just on the edge of his heaven or hell, though the negligent man considered it something very distant. There were false leaders (mujrimun), who enjoyed an elevated position in the society of their times. They did not accept the call for Truth simply because, thereafter, their greatness would be finished. Their false pride prevented them from accepting the Truth. As a result, their followers likewise did not consider the call for Truth worth responding to. Equating the leaders with the Lord of the Universe means giving the same status to their utterances as to those of the Lord of the Universe. The Quranic commentator, Ibn Kathir, portrays them as carrying out the orders of their leaders ‘as the orders of the Lord of the Universe are carried out.’ Those who accepted the pronouncements of their leaders as if they were God’s commandments in the world, will themselves, in the Hereafter, call those leaders blameworthy, but it will be of no avail. The place where one was required to recognise and differentiate between the falsifiers and the men of Truth was the world and not the Hereafter.

Noah’s community rejected him, though his call was fully borne out by the strength of arguments. Besides, his character bore testimony to his truthfulness. The people of his community knew that Noah was a righteous and honest man. They knew that there was no vested self-interest attached to his call for the Truth. Indeed, his personal qualities were enough to prove his seriousness. And a person who is serious about God’s creatures cannot be other than serious about their Creator. Noah’s community rejected his call for the Truth, though they could offer nothing but irrelevant matters to justify this rejection. To say that the companions of a preacher are ordinary people in order to justify rejection of his call, is not a contradiction of the call but amounts rather to self-contradiction. It means that nothing can be found by way of arguments to warrant saying anything against the call of Truth. Such a stance did no credit to Noah’s community.

Noah’s community rejected him, though his call was fully borne out by the strength of arguments. Besides, his character bore testimony to his truthfulness. The people of his community knew that Noah was a righteous and honest man. They knew that there was no vested self-interest attached to his call for the Truth. Indeed, his personal qualities were enough to prove his seriousness. And a person who is serious about God’s creatures cannot be other than serious about their Creator. Noah’s community rejected his call for the Truth, though they could offer nothing but irrelevant matters to justify this rejection. To say that the companions of a preacher are ordinary people in order to justify rejection of his call, is not a contradiction of the call but amounts rather to self-contradiction. It means that nothing can be found by way of arguments to warrant saying anything against the call of Truth. Such a stance did no credit to Noah’s community.

Noah’s community rejected him, though his call was fully borne out by the strength of arguments. Besides, his character bore testimony to his truthfulness. The people of his community knew that Noah was a righteous and honest man. They knew that there was no vested self-interest attached to his call for the Truth. Indeed, his personal qualities were enough to prove his seriousness. And a person who is serious about God’s creatures cannot be other than serious about their Creator. Noah’s community rejected his call for the Truth, though they could offer nothing but irrelevant matters to justify this rejection. To say that the companions of a preacher are ordinary people in order to justify rejection of his call, is not a contradiction of the call but amounts rather to self-contradiction. It means that nothing can be found by way of arguments to warrant saying anything against the call of Truth. Such a stance did no credit to Noah’s community.

Noah’s community rejected him, though his call was fully borne out by the strength of arguments. Besides, his character bore testimony to his truthfulness. The people of his community knew that Noah was a righteous and honest man. They knew that there was no vested self-interest attached to his call for the Truth. Indeed, his personal qualities were enough to prove his seriousness. And a person who is serious about God’s creatures cannot be other than serious about their Creator. Noah’s community rejected his call for the Truth, though they could offer nothing but irrelevant matters to justify this rejection. To say that the companions of a preacher are ordinary people in order to justify rejection of his call, is not a contradiction of the call but amounts rather to self-contradiction. It means that nothing can be found by way of arguments to warrant saying anything against the call of Truth. Such a stance did no credit to Noah’s community.

Noah’s community rejected him, though his call was fully borne out by the strength of arguments. Besides, his character bore testimony to his truthfulness. The people of his community knew that Noah was a righteous and honest man. They knew that there was no vested self-interest attached to his call for the Truth. Indeed, his personal qualities were enough to prove his seriousness. And a person who is serious about God’s creatures cannot be other than serious about their Creator. Noah’s community rejected his call for the Truth, though they could offer nothing but irrelevant matters to justify this rejection. To say that the companions of a preacher are ordinary people in order to justify rejection of his call, is not a contradiction of the call but amounts rather to self-contradiction. It means that nothing can be found by way of arguments to warrant saying anything against the call of Truth. Such a stance did no credit to Noah’s community.

Noah’s community rejected him, though his call was fully borne out by the strength of arguments. Besides, his character bore testimony to his truthfulness. The people of his community knew that Noah was a righteous and honest man. They knew that there was no vested self-interest attached to his call for the Truth. Indeed, his personal qualities were enough to prove his seriousness. And a person who is serious about God’s creatures cannot be other than serious about their Creator. Noah’s community rejected his call for the Truth, though they could offer nothing but irrelevant matters to justify this rejection. To say that the companions of a preacher are ordinary people in order to justify rejection of his call, is not a contradiction of the call but amounts rather to self-contradiction. It means that nothing can be found by way of arguments to warrant saying anything against the call of Truth. Such a stance did no credit to Noah’s community.

Noah’s community rejected him, though his call was fully borne out by the strength of arguments. Besides, his character bore testimony to his truthfulness. The people of his community knew that Noah was a righteous and honest man. They knew that there was no vested self-interest attached to his call for the Truth. Indeed, his personal qualities were enough to prove his seriousness. And a person who is serious about God’s creatures cannot be other than serious about their Creator. Noah’s community rejected his call for the Truth, though they could offer nothing but irrelevant matters to justify this rejection. To say that the companions of a preacher are ordinary people in order to justify rejection of his call, is not a contradiction of the call but amounts rather to self-contradiction. It means that nothing can be found by way of arguments to warrant saying anything against the call of Truth. Such a stance did no credit to Noah’s community.

Noah’s community rejected him, though his call was fully borne out by the strength of arguments. Besides, his character bore testimony to his truthfulness. The people of his community knew that Noah was a righteous and honest man. They knew that there was no vested self-interest attached to his call for the Truth. Indeed, his personal qualities were enough to prove his seriousness. And a person who is serious about God’s creatures cannot be other than serious about their Creator. Noah’s community rejected his call for the Truth, though they could offer nothing but irrelevant matters to justify this rejection. To say that the companions of a preacher are ordinary people in order to justify rejection of his call, is not a contradiction of the call but amounts rather to self-contradiction. It means that nothing can be found by way of arguments to warrant saying anything against the call of Truth. Such a stance did no credit to Noah’s community.

Noah’s community rejected him, though his call was fully borne out by the strength of arguments. Besides, his character bore testimony to his truthfulness. The people of his community knew that Noah was a righteous and honest man. They knew that there was no vested self-interest attached to his call for the Truth. Indeed, his personal qualities were enough to prove his seriousness. And a person who is serious about God’s creatures cannot be other than serious about their Creator. Noah’s community rejected his call for the Truth, though they could offer nothing but irrelevant matters to justify this rejection. To say that the companions of a preacher are ordinary people in order to justify rejection of his call, is not a contradiction of the call but amounts rather to self-contradiction. It means that nothing can be found by way of arguments to warrant saying anything against the call of Truth. Such a stance did no credit to Noah’s community.

Noah’s community rejected him, though his call was fully borne out by the strength of arguments. Besides, his character bore testimony to his truthfulness. The people of his community knew that Noah was a righteous and honest man. They knew that there was no vested self-interest attached to his call for the Truth. Indeed, his personal qualities were enough to prove his seriousness. And a person who is serious about God’s creatures cannot be other than serious about their Creator. Noah’s community rejected his call for the Truth, though they could offer nothing but irrelevant matters to justify this rejection. To say that the companions of a preacher are ordinary people in order to justify rejection of his call, is not a contradiction of the call but amounts rather to self-contradiction. It means that nothing can be found by way of arguments to warrant saying anything against the call of Truth. Such a stance did no credit to Noah’s community.

Noah’s community rejected him, though his call was fully borne out by the strength of arguments. Besides, his character bore testimony to his truthfulness. The people of his community knew that Noah was a righteous and honest man. They knew that there was no vested self-interest attached to his call for the Truth. Indeed, his personal qualities were enough to prove his seriousness. And a person who is serious about God’s creatures cannot be other than serious about their Creator. Noah’s community rejected his call for the Truth, though they could offer nothing but irrelevant matters to justify this rejection. To say that the companions of a preacher are ordinary people in order to justify rejection of his call, is not a contradiction of the call but amounts rather to self-contradiction. It means that nothing can be found by way of arguments to warrant saying anything against the call of Truth. Such a stance did no credit to Noah’s community.

Noah strove for centuries so that his community could realize the truth, but they refused to accept it. The moral debasement of his people had reached its acme and the disbelievers now threatened Noah either to stop preaching or be stoned to death. Noah then prayed to God to judge decisively between him and the disbelievers. His prayer was answered. At God’s behest, Noah constructed a large boat, in which all his companions and the male and female counterparts of each animal species were accommodated. Thereafter, God sent a severe storm; water gushed out of the earth, and there was a heavy downpour of rain from the skies. All the living creatures, except those on the boat, were destroyed. This historical example is an embodiment of the fact that while true believers would remain protected, all others would face destruction.

Noah strove for centuries so that his community could realize the truth, but they refused to accept it. The moral debasement of his people had reached its acme and the disbelievers now threatened Noah either to stop preaching or be stoned to death. Noah then prayed to God to judge decisively between him and the disbelievers. His prayer was answered. At God’s behest, Noah constructed a large boat, in which all his companions and the male and female counterparts of each animal species were accommodated. Thereafter, God sent a severe storm; water gushed out of the earth, and there was a heavy downpour of rain from the skies. All the living creatures, except those on the boat, were destroyed. This historical example is an embodiment of the fact that while true believers would remain protected, all others would face destruction.

Noah strove for centuries so that his community could realize the truth, but they refused to accept it. The moral debasement of his people had reached its acme and the disbelievers now threatened Noah either to stop preaching or be stoned to death. Noah then prayed to God to judge decisively between him and the disbelievers. His prayer was answered. At God’s behest, Noah constructed a large boat, in which all his companions and the male and female counterparts of each animal species were accommodated. Thereafter, God sent a severe storm; water gushed out of the earth, and there was a heavy downpour of rain from the skies. All the living creatures, except those on the boat, were destroyed. This historical example is an embodiment of the fact that while true believers would remain protected, all others would face destruction.

Noah strove for centuries so that his community could realize the truth, but they refused to accept it. The moral debasement of his people had reached its acme and the disbelievers now threatened Noah either to stop preaching or be stoned to death. Noah then prayed to God to judge decisively between him and the disbelievers. His prayer was answered. At God’s behest, Noah constructed a large boat, in which all his companions and the male and female counterparts of each animal species were accommodated. Thereafter, God sent a severe storm; water gushed out of the earth, and there was a heavy downpour of rain from the skies. All the living creatures, except those on the boat, were destroyed. This historical example is an embodiment of the fact that while true believers would remain protected, all others would face destruction.

Noah strove for centuries so that his community could realize the truth, but they refused to accept it. The moral debasement of his people had reached its acme and the disbelievers now threatened Noah either to stop preaching or be stoned to death. Noah then prayed to God to judge decisively between him and the disbelievers. His prayer was answered. At God’s behest, Noah constructed a large boat, in which all his companions and the male and female counterparts of each animal species were accommodated. Thereafter, God sent a severe storm; water gushed out of the earth, and there was a heavy downpour of rain from the skies. All the living creatures, except those on the boat, were destroyed. This historical example is an embodiment of the fact that while true believers would remain protected, all others would face destruction.

Noah strove for centuries so that his community could realize the truth, but they refused to accept it. The moral debasement of his people had reached its acme and the disbelievers now threatened Noah either to stop preaching or be stoned to death. Noah then prayed to God to judge decisively between him and the disbelievers. His prayer was answered. At God’s behest, Noah constructed a large boat, in which all his companions and the male and female counterparts of each animal species were accommodated. Thereafter, God sent a severe storm; water gushed out of the earth, and there was a heavy downpour of rain from the skies. All the living creatures, except those on the boat, were destroyed. This historical example is an embodiment of the fact that while true believers would remain protected, all others would face destruction.

Noah strove for centuries so that his community could realize the truth, but they refused to accept it. The moral debasement of his people had reached its acme and the disbelievers now threatened Noah either to stop preaching or be stoned to death. Noah then prayed to God to judge decisively between him and the disbelievers. His prayer was answered. At God’s behest, Noah constructed a large boat, in which all his companions and the male and female counterparts of each animal species were accommodated. Thereafter, God sent a severe storm; water gushed out of the earth, and there was a heavy downpour of rain from the skies. All the living creatures, except those on the boat, were destroyed. This historical example is an embodiment of the fact that while true believers would remain protected, all others would face destruction.

The ‘Ad was a community which rose to prominence after Noah’s people were destroyed (see 7:69). Almighty God blessed this community with everything—health, prosperity, power, etc. Had they been grateful for these blessings, they would have developed a feeling of humility. But, instead, they became proud, thinking that the best use of their resources was to upgrade their standard of living and to elevate their name. They considered the erecting of stone icons their greatest task. If such people have any difference with or complaint against anyone, their pride makes them go beyond all limits. They consider any injustice perpetrated against one who is the object of their disapproval to be legitimate and proper. They simply want to crush him with all their might. Prosperity in the world makes them fearless of retribution in the Hereafter. Those who consider themselves safe from the ultimate reckoning can go to any extent to harm others. People who enjoy prosperity and dominance develop a high degree of false self-confidence. This false confidence prevents them from understanding the Truth when presented to them by people who do not belong to their group. They do not give importance to the advice of the admonisher, who may be most trustworthy, and even though he be God’s messenger. Such people accept the Truth only when they confront God’s punishment, but such acceptance will be of no avail.

The ‘Ad was a community which rose to prominence after Noah’s people were destroyed (see 7:69). Almighty God blessed this community with everything—health, prosperity, power, etc. Had they been grateful for these blessings, they would have developed a feeling of humility. But, instead, they became proud, thinking that the best use of their resources was to upgrade their standard of living and to elevate their name. They considered the erecting of stone icons their greatest task. If such people have any difference with or complaint against anyone, their pride makes them go beyond all limits. They consider any injustice perpetrated against one who is the object of their disapproval to be legitimate and proper. They simply want to crush him with all their might. Prosperity in the world makes them fearless of retribution in the Hereafter. Those who consider themselves safe from the ultimate reckoning can go to any extent to harm others. People who enjoy prosperity and dominance develop a high degree of false self-confidence. This false confidence prevents them from understanding the Truth when presented to them by people who do not belong to their group. They do not give importance to the advice of the admonisher, who may be most trustworthy, and even though he be God’s messenger. Such people accept the Truth only when they confront God’s punishment, but such acceptance will be of no avail.

The ‘Ad was a community which rose to prominence after Noah’s people were destroyed (see 7:69). Almighty God blessed this community with everything—health, prosperity, power, etc. Had they been grateful for these blessings, they would have developed a feeling of humility. But, instead, they became proud, thinking that the best use of their resources was to upgrade their standard of living and to elevate their name. They considered the erecting of stone icons their greatest task. If such people have any difference with or complaint against anyone, their pride makes them go beyond all limits. They consider any injustice perpetrated against one who is the object of their disapproval to be legitimate and proper. They simply want to crush him with all their might. Prosperity in the world makes them fearless of retribution in the Hereafter. Those who consider themselves safe from the ultimate reckoning can go to any extent to harm others. People who enjoy prosperity and dominance develop a high degree of false self-confidence. This false confidence prevents them from understanding the Truth when presented to them by people who do not belong to their group. They do not give importance to the advice of the admonisher, who may be most trustworthy, and even though he be God’s messenger. Such people accept the Truth only when they confront God’s punishment, but such acceptance will be of no avail.

The ‘Ad was a community which rose to prominence after Noah’s people were destroyed (see 7:69). Almighty God blessed this community with everything—health, prosperity, power, etc. Had they been grateful for these blessings, they would have developed a feeling of humility. But, instead, they became proud, thinking that the best use of their resources was to upgrade their standard of living and to elevate their name. They considered the erecting of stone icons their greatest task. If such people have any difference with or complaint against anyone, their pride makes them go beyond all limits. They consider any injustice perpetrated against one who is the object of their disapproval to be legitimate and proper. They simply want to crush him with all their might. Prosperity in the world makes them fearless of retribution in the Hereafter. Those who consider themselves safe from the ultimate reckoning can go to any extent to harm others. People who enjoy prosperity and dominance develop a high degree of false self-confidence. This false confidence prevents them from understanding the Truth when presented to them by people who do not belong to their group. They do not give importance to the advice of the admonisher, who may be most trustworthy, and even though he be God’s messenger. Such people accept the Truth only when they confront God’s punishment, but such acceptance will be of no avail.

The ‘Ad was a community which rose to prominence after Noah’s people were destroyed (see 7:69). Almighty God blessed this community with everything—health, prosperity, power, etc. Had they been grateful for these blessings, they would have developed a feeling of humility. But, instead, they became proud, thinking that the best use of their resources was to upgrade their standard of living and to elevate their name. They considered the erecting of stone icons their greatest task. If such people have any difference with or complaint against anyone, their pride makes them go beyond all limits. They consider any injustice perpetrated against one who is the object of their disapproval to be legitimate and proper. They simply want to crush him with all their might. Prosperity in the world makes them fearless of retribution in the Hereafter. Those who consider themselves safe from the ultimate reckoning can go to any extent to harm others. People who enjoy prosperity and dominance develop a high degree of false self-confidence. This false confidence prevents them from understanding the Truth when presented to them by people who do not belong to their group. They do not give importance to the advice of the admonisher, who may be most trustworthy, and even though he be God’s messenger. Such people accept the Truth only when they confront God’s punishment, but such acceptance will be of no avail.

The ‘Ad was a community which rose to prominence after Noah’s people were destroyed (see 7:69). Almighty God blessed this community with everything—health, prosperity, power, etc. Had they been grateful for these blessings, they would have developed a feeling of humility. But, instead, they became proud, thinking that the best use of their resources was to upgrade their standard of living and to elevate their name. They considered the erecting of stone icons their greatest task. If such people have any difference with or complaint against anyone, their pride makes them go beyond all limits. They consider any injustice perpetrated against one who is the object of their disapproval to be legitimate and proper. They simply want to crush him with all their might. Prosperity in the world makes them fearless of retribution in the Hereafter. Those who consider themselves safe from the ultimate reckoning can go to any extent to harm others. People who enjoy prosperity and dominance develop a high degree of false self-confidence. This false confidence prevents them from understanding the Truth when presented to them by people who do not belong to their group. They do not give importance to the advice of the admonisher, who may be most trustworthy, and even though he be God’s messenger. Such people accept the Truth only when they confront God’s punishment, but such acceptance will be of no avail.

The ‘Ad was a community which rose to prominence after Noah’s people were destroyed (see 7:69). Almighty God blessed this community with everything—health, prosperity, power, etc. Had they been grateful for these blessings, they would have developed a feeling of humility. But, instead, they became proud, thinking that the best use of their resources was to upgrade their standard of living and to elevate their name. They considered the erecting of stone icons their greatest task. If such people have any difference with or complaint against anyone, their pride makes them go beyond all limits. They consider any injustice perpetrated against one who is the object of their disapproval to be legitimate and proper. They simply want to crush him with all their might. Prosperity in the world makes them fearless of retribution in the Hereafter. Those who consider themselves safe from the ultimate reckoning can go to any extent to harm others. People who enjoy prosperity and dominance develop a high degree of false self-confidence. This false confidence prevents them from understanding the Truth when presented to them by people who do not belong to their group. They do not give importance to the advice of the admonisher, who may be most trustworthy, and even though he be God’s messenger. Such people accept the Truth only when they confront God’s punishment, but such acceptance will be of no avail.

The ‘Ad was a community which rose to prominence after Noah’s people were destroyed (see 7:69). Almighty God blessed this community with everything—health, prosperity, power, etc. Had they been grateful for these blessings, they would have developed a feeling of humility. But, instead, they became proud, thinking that the best use of their resources was to upgrade their standard of living and to elevate their name. They considered the erecting of stone icons their greatest task. If such people have any difference with or complaint against anyone, their pride makes them go beyond all limits. They consider any injustice perpetrated against one who is the object of their disapproval to be legitimate and proper. They simply want to crush him with all their might. Prosperity in the world makes them fearless of retribution in the Hereafter. Those who consider themselves safe from the ultimate reckoning can go to any extent to harm others. People who enjoy prosperity and dominance develop a high degree of false self-confidence. This false confidence prevents them from understanding the Truth when presented to them by people who do not belong to their group. They do not give importance to the advice of the admonisher, who may be most trustworthy, and even though he be God’s messenger. Such people accept the Truth only when they confront God’s punishment, but such acceptance will be of no avail.

The ‘Ad was a community which rose to prominence after Noah’s people were destroyed (see 7:69). Almighty God blessed this community with everything—health, prosperity, power, etc. Had they been grateful for these blessings, they would have developed a feeling of humility. But, instead, they became proud, thinking that the best use of their resources was to upgrade their standard of living and to elevate their name. They considered the erecting of stone icons their greatest task. If such people have any difference with or complaint against anyone, their pride makes them go beyond all limits. They consider any injustice perpetrated against one who is the object of their disapproval to be legitimate and proper. They simply want to crush him with all their might. Prosperity in the world makes them fearless of retribution in the Hereafter. Those who consider themselves safe from the ultimate reckoning can go to any extent to harm others. People who enjoy prosperity and dominance develop a high degree of false self-confidence. This false confidence prevents them from understanding the Truth when presented to them by people who do not belong to their group. They do not give importance to the advice of the admonisher, who may be most trustworthy, and even though he be God’s messenger. Such people accept the Truth only when they confront God’s punishment, but such acceptance will be of no avail.

The ‘Ad was a community which rose to prominence after Noah’s people were destroyed (see 7:69). Almighty God blessed this community with everything—health, prosperity, power, etc. Had they been grateful for these blessings, they would have developed a feeling of humility. But, instead, they became proud, thinking that the best use of their resources was to upgrade their standard of living and to elevate their name. They considered the erecting of stone icons their greatest task. If such people have any difference with or complaint against anyone, their pride makes them go beyond all limits. They consider any injustice perpetrated against one who is the object of their disapproval to be legitimate and proper. They simply want to crush him with all their might. Prosperity in the world makes them fearless of retribution in the Hereafter. Those who consider themselves safe from the ultimate reckoning can go to any extent to harm others. People who enjoy prosperity and dominance develop a high degree of false self-confidence. This false confidence prevents them from understanding the Truth when presented to them by people who do not belong to their group. They do not give importance to the advice of the admonisher, who may be most trustworthy, and even though he be God’s messenger. Such people accept the Truth only when they confront God’s punishment, but such acceptance will be of no avail.

The ‘Ad was a community which rose to prominence after Noah’s people were destroyed (see 7:69). Almighty God blessed this community with everything—health, prosperity, power, etc. Had they been grateful for these blessings, they would have developed a feeling of humility. But, instead, they became proud, thinking that the best use of their resources was to upgrade their standard of living and to elevate their name. They considered the erecting of stone icons their greatest task. If such people have any difference with or complaint against anyone, their pride makes them go beyond all limits. They consider any injustice perpetrated against one who is the object of their disapproval to be legitimate and proper. They simply want to crush him with all their might. Prosperity in the world makes them fearless of retribution in the Hereafter. Those who consider themselves safe from the ultimate reckoning can go to any extent to harm others. People who enjoy prosperity and dominance develop a high degree of false self-confidence. This false confidence prevents them from understanding the Truth when presented to them by people who do not belong to their group. They do not give importance to the advice of the admonisher, who may be most trustworthy, and even though he be God’s messenger. Such people accept the Truth only when they confront God’s punishment, but such acceptance will be of no avail.

The ‘Ad was a community which rose to prominence after Noah’s people were destroyed (see 7:69). Almighty God blessed this community with everything—health, prosperity, power, etc. Had they been grateful for these blessings, they would have developed a feeling of humility. But, instead, they became proud, thinking that the best use of their resources was to upgrade their standard of living and to elevate their name. They considered the erecting of stone icons their greatest task. If such people have any difference with or complaint against anyone, their pride makes them go beyond all limits. They consider any injustice perpetrated against one who is the object of their disapproval to be legitimate and proper. They simply want to crush him with all their might. Prosperity in the world makes them fearless of retribution in the Hereafter. Those who consider themselves safe from the ultimate reckoning can go to any extent to harm others. People who enjoy prosperity and dominance develop a high degree of false self-confidence. This false confidence prevents them from understanding the Truth when presented to them by people who do not belong to their group. They do not give importance to the advice of the admonisher, who may be most trustworthy, and even though he be God’s messenger. Such people accept the Truth only when they confront God’s punishment, but such acceptance will be of no avail.

The ‘Ad was a community which rose to prominence after Noah’s people were destroyed (see 7:69). Almighty God blessed this community with everything—health, prosperity, power, etc. Had they been grateful for these blessings, they would have developed a feeling of humility. But, instead, they became proud, thinking that the best use of their resources was to upgrade their standard of living and to elevate their name. They considered the erecting of stone icons their greatest task. If such people have any difference with or complaint against anyone, their pride makes them go beyond all limits. They consider any injustice perpetrated against one who is the object of their disapproval to be legitimate and proper. They simply want to crush him with all their might. Prosperity in the world makes them fearless of retribution in the Hereafter. Those who consider themselves safe from the ultimate reckoning can go to any extent to harm others. People who enjoy prosperity and dominance develop a high degree of false self-confidence. This false confidence prevents them from understanding the Truth when presented to them by people who do not belong to their group. They do not give importance to the advice of the admonisher, who may be most trustworthy, and even though he be God’s messenger. Such people accept the Truth only when they confront God’s punishment, but such acceptance will be of no avail.

The false self-confidence of the ‘Ad community prevented them from accepting the preaching of their prophet and they went to the extent of ridiculing it. They took their prosperity in the world as God’s reward. They failed to understand the secret that man is given worldly effects by way of trial and not because he deserves them. When it was finally established that they were not going to accept the Truth, God had them lashed by stormy winds and heavy rains, which continued to wreak havoc for a week. The result was that the entire nation with its grand culture was destroyed. Now, the only sign of this nation, whose land had once been fertile and well populated is the desert which stretches far and wide between the present-day Oman and Yemen.

The false self-confidence of the ‘Ad community prevented them from accepting the preaching of their prophet and they went to the extent of ridiculing it. They took their prosperity in the world as God’s reward. They failed to understand the secret that man is given worldly effects by way of trial and not because he deserves them. When it was finally established that they were not going to accept the Truth, God had them lashed by stormy winds and heavy rains, which continued to wreak havoc for a week. The result was that the entire nation with its grand culture was destroyed. Now, the only sign of this nation, whose land had once been fertile and well populated is the desert which stretches far and wide between the present-day Oman and Yemen.

The false self-confidence of the ‘Ad community prevented them from accepting the preaching of their prophet and they went to the extent of ridiculing it. They took their prosperity in the world as God’s reward. They failed to understand the secret that man is given worldly effects by way of trial and not because he deserves them. When it was finally established that they were not going to accept the Truth, God had them lashed by stormy winds and heavy rains, which continued to wreak havoc for a week. The result was that the entire nation with its grand culture was destroyed. Now, the only sign of this nation, whose land had once been fertile and well populated is the desert which stretches far and wide between the present-day Oman and Yemen.

The false self-confidence of the ‘Ad community prevented them from accepting the preaching of their prophet and they went to the extent of ridiculing it. They took their prosperity in the world as God’s reward. They failed to understand the secret that man is given worldly effects by way of trial and not because he deserves them. When it was finally established that they were not going to accept the Truth, God had them lashed by stormy winds and heavy rains, which continued to wreak havoc for a week. The result was that the entire nation with its grand culture was destroyed. Now, the only sign of this nation, whose land had once been fertile and well populated is the desert which stretches far and wide between the present-day Oman and Yemen.

The false self-confidence of the ‘Ad community prevented them from accepting the preaching of their prophet and they went to the extent of ridiculing it. They took their prosperity in the world as God’s reward. They failed to understand the secret that man is given worldly effects by way of trial and not because he deserves them. When it was finally established that they were not going to accept the Truth, God had them lashed by stormy winds and heavy rains, which continued to wreak havoc for a week. The result was that the entire nation with its grand culture was destroyed. Now, the only sign of this nation, whose land had once been fertile and well populated is the desert which stretches far and wide between the present-day Oman and Yemen.

After the ‘Ad, the other community which gained ascendance was the Thamud ( 7:74 ). This community inhabited the area between Khaybar and Tabuk known as Al-Hijr. This community too was blessed with great prosperity and enjoyed dominance over others. But, the members of this community likewise devoted their full attention to the attainment of material prosperity. The art of constructing large houses by carving them out of the hills was perhaps started by this community and an improved form of this is found in the Ajanta and Ellora caves in India. Unfortunately, all those who obtain worldly benefits harbour the misunderstanding that they are entitled to them and may use them as they like. But this is the greatest mistake. The fact is that these worldly things are there only for as long as the period of trial lasts. After that, everything will be snatched from them so that nothing remains. One who exceeds the limit is one who, when he acquires wealth, develops the mentality of conceit instead of gratitude to God. When power falls to his lot, he indulges in vanity instead of being modest. If he is given high office, he uses it to glorify his name and not to serve others. Such misuse of available opportunities creates disturbance in society. The leaders of the Thamud community indulged in such type of excesses and the commoners followed them. Their prophet warned (the common people) that those they considered great were themselves misguided, and asked how they could then guide others.

After the ‘Ad, the other community which gained ascendance was the Thamud ( 7:74 ). This community inhabited the area between Khaybar and Tabuk known as Al-Hijr. This community too was blessed with great prosperity and enjoyed dominance over others. But, the members of this community likewise devoted their full attention to the attainment of material prosperity. The art of constructing large houses by carving them out of the hills was perhaps started by this community and an improved form of this is found in the Ajanta and Ellora caves in India. Unfortunately, all those who obtain worldly benefits harbour the misunderstanding that they are entitled to them and may use them as they like. But this is the greatest mistake. The fact is that these worldly things are there only for as long as the period of trial lasts. After that, everything will be snatched from them so that nothing remains. One who exceeds the limit is one who, when he acquires wealth, develops the mentality of conceit instead of gratitude to God. When power falls to his lot, he indulges in vanity instead of being modest. If he is given high office, he uses it to glorify his name and not to serve others. Such misuse of available opportunities creates disturbance in society. The leaders of the Thamud community indulged in such type of excesses and the commoners followed them. Their prophet warned (the common people) that those they considered great were themselves misguided, and asked how they could then guide others.

After the ‘Ad, the other community which gained ascendance was the Thamud ( 7:74 ). This community inhabited the area between Khaybar and Tabuk known as Al-Hijr. This community too was blessed with great prosperity and enjoyed dominance over others. But, the members of this community likewise devoted their full attention to the attainment of material prosperity. The art of constructing large houses by carving them out of the hills was perhaps started by this community and an improved form of this is found in the Ajanta and Ellora caves in India. Unfortunately, all those who obtain worldly benefits harbour the misunderstanding that they are entitled to them and may use them as they like. But this is the greatest mistake. The fact is that these worldly things are there only for as long as the period of trial lasts. After that, everything will be snatched from them so that nothing remains. One who exceeds the limit is one who, when he acquires wealth, develops the mentality of conceit instead of gratitude to God. When power falls to his lot, he indulges in vanity instead of being modest. If he is given high office, he uses it to glorify his name and not to serve others. Such misuse of available opportunities creates disturbance in society. The leaders of the Thamud community indulged in such type of excesses and the commoners followed them. Their prophet warned (the common people) that those they considered great were themselves misguided, and asked how they could then guide others.

After the ‘Ad, the other community which gained ascendance was the Thamud ( 7:74 ). This community inhabited the area between Khaybar and Tabuk known as Al-Hijr. This community too was blessed with great prosperity and enjoyed dominance over others. But, the members of this community likewise devoted their full attention to the attainment of material prosperity. The art of constructing large houses by carving them out of the hills was perhaps started by this community and an improved form of this is found in the Ajanta and Ellora caves in India. Unfortunately, all those who obtain worldly benefits harbour the misunderstanding that they are entitled to them and may use them as they like. But this is the greatest mistake. The fact is that these worldly things are there only for as long as the period of trial lasts. After that, everything will be snatched from them so that nothing remains. One who exceeds the limit is one who, when he acquires wealth, develops the mentality of conceit instead of gratitude to God. When power falls to his lot, he indulges in vanity instead of being modest. If he is given high office, he uses it to glorify his name and not to serve others. Such misuse of available opportunities creates disturbance in society. The leaders of the Thamud community indulged in such type of excesses and the commoners followed them. Their prophet warned (the common people) that those they considered great were themselves misguided, and asked how they could then guide others.

After the ‘Ad, the other community which gained ascendance was the Thamud ( 7:74 ). This community inhabited the area between Khaybar and Tabuk known as Al-Hijr. This community too was blessed with great prosperity and enjoyed dominance over others. But, the members of this community likewise devoted their full attention to the attainment of material prosperity. The art of constructing large houses by carving them out of the hills was perhaps started by this community and an improved form of this is found in the Ajanta and Ellora caves in India. Unfortunately, all those who obtain worldly benefits harbour the misunderstanding that they are entitled to them and may use them as they like. But this is the greatest mistake. The fact is that these worldly things are there only for as long as the period of trial lasts. After that, everything will be snatched from them so that nothing remains. One who exceeds the limit is one who, when he acquires wealth, develops the mentality of conceit instead of gratitude to God. When power falls to his lot, he indulges in vanity instead of being modest. If he is given high office, he uses it to glorify his name and not to serve others. Such misuse of available opportunities creates disturbance in society. The leaders of the Thamud community indulged in such type of excesses and the commoners followed them. Their prophet warned (the common people) that those they considered great were themselves misguided, and asked how they could then guide others.

After the ‘Ad, the other community which gained ascendance was the Thamud ( 7:74 ). This community inhabited the area between Khaybar and Tabuk known as Al-Hijr. This community too was blessed with great prosperity and enjoyed dominance over others. But, the members of this community likewise devoted their full attention to the attainment of material prosperity. The art of constructing large houses by carving them out of the hills was perhaps started by this community and an improved form of this is found in the Ajanta and Ellora caves in India. Unfortunately, all those who obtain worldly benefits harbour the misunderstanding that they are entitled to them and may use them as they like. But this is the greatest mistake. The fact is that these worldly things are there only for as long as the period of trial lasts. After that, everything will be snatched from them so that nothing remains. One who exceeds the limit is one who, when he acquires wealth, develops the mentality of conceit instead of gratitude to God. When power falls to his lot, he indulges in vanity instead of being modest. If he is given high office, he uses it to glorify his name and not to serve others. Such misuse of available opportunities creates disturbance in society. The leaders of the Thamud community indulged in such type of excesses and the commoners followed them. Their prophet warned (the common people) that those they considered great were themselves misguided, and asked how they could then guide others.

After the ‘Ad, the other community which gained ascendance was the Thamud ( 7:74 ). This community inhabited the area between Khaybar and Tabuk known as Al-Hijr. This community too was blessed with great prosperity and enjoyed dominance over others. But, the members of this community likewise devoted their full attention to the attainment of material prosperity. The art of constructing large houses by carving them out of the hills was perhaps started by this community and an improved form of this is found in the Ajanta and Ellora caves in India. Unfortunately, all those who obtain worldly benefits harbour the misunderstanding that they are entitled to them and may use them as they like. But this is the greatest mistake. The fact is that these worldly things are there only for as long as the period of trial lasts. After that, everything will be snatched from them so that nothing remains. One who exceeds the limit is one who, when he acquires wealth, develops the mentality of conceit instead of gratitude to God. When power falls to his lot, he indulges in vanity instead of being modest. If he is given high office, he uses it to glorify his name and not to serve others. Such misuse of available opportunities creates disturbance in society. The leaders of the Thamud community indulged in such type of excesses and the commoners followed them. Their prophet warned (the common people) that those they considered great were themselves misguided, and asked how they could then guide others.

After the ‘Ad, the other community which gained ascendance was the Thamud ( 7:74 ). This community inhabited the area between Khaybar and Tabuk known as Al-Hijr. This community too was blessed with great prosperity and enjoyed dominance over others. But, the members of this community likewise devoted their full attention to the attainment of material prosperity. The art of constructing large houses by carving them out of the hills was perhaps started by this community and an improved form of this is found in the Ajanta and Ellora caves in India. Unfortunately, all those who obtain worldly benefits harbour the misunderstanding that they are entitled to them and may use them as they like. But this is the greatest mistake. The fact is that these worldly things are there only for as long as the period of trial lasts. After that, everything will be snatched from them so that nothing remains. One who exceeds the limit is one who, when he acquires wealth, develops the mentality of conceit instead of gratitude to God. When power falls to his lot, he indulges in vanity instead of being modest. If he is given high office, he uses it to glorify his name and not to serve others. Such misuse of available opportunities creates disturbance in society. The leaders of the Thamud community indulged in such type of excesses and the commoners followed them. Their prophet warned (the common people) that those they considered great were themselves misguided, and asked how they could then guide others.

After the ‘Ad, the other community which gained ascendance was the Thamud ( 7:74 ). This community inhabited the area between Khaybar and Tabuk known as Al-Hijr. This community too was blessed with great prosperity and enjoyed dominance over others. But, the members of this community likewise devoted their full attention to the attainment of material prosperity. The art of constructing large houses by carving them out of the hills was perhaps started by this community and an improved form of this is found in the Ajanta and Ellora caves in India. Unfortunately, all those who obtain worldly benefits harbour the misunderstanding that they are entitled to them and may use them as they like. But this is the greatest mistake. The fact is that these worldly things are there only for as long as the period of trial lasts. After that, everything will be snatched from them so that nothing remains. One who exceeds the limit is one who, when he acquires wealth, develops the mentality of conceit instead of gratitude to God. When power falls to his lot, he indulges in vanity instead of being modest. If he is given high office, he uses it to glorify his name and not to serve others. Such misuse of available opportunities creates disturbance in society. The leaders of the Thamud community indulged in such type of excesses and the commoners followed them. Their prophet warned (the common people) that those they considered great were themselves misguided, and asked how they could then guide others.

After the ‘Ad, the other community which gained ascendance was the Thamud ( 7:74 ). This community inhabited the area between Khaybar and Tabuk known as Al-Hijr. This community too was blessed with great prosperity and enjoyed dominance over others. But, the members of this community likewise devoted their full attention to the attainment of material prosperity. The art of constructing large houses by carving them out of the hills was perhaps started by this community and an improved form of this is found in the Ajanta and Ellora caves in India. Unfortunately, all those who obtain worldly benefits harbour the misunderstanding that they are entitled to them and may use them as they like. But this is the greatest mistake. The fact is that these worldly things are there only for as long as the period of trial lasts. After that, everything will be snatched from them so that nothing remains. One who exceeds the limit is one who, when he acquires wealth, develops the mentality of conceit instead of gratitude to God. When power falls to his lot, he indulges in vanity instead of being modest. If he is given high office, he uses it to glorify his name and not to serve others. Such misuse of available opportunities creates disturbance in society. The leaders of the Thamud community indulged in such type of excesses and the commoners followed them. Their prophet warned (the common people) that those they considered great were themselves misguided, and asked how they could then guide others.

After the ‘Ad, the other community which gained ascendance was the Thamud ( 7:74 ). This community inhabited the area between Khaybar and Tabuk known as Al-Hijr. This community too was blessed with great prosperity and enjoyed dominance over others. But, the members of this community likewise devoted their full attention to the attainment of material prosperity. The art of constructing large houses by carving them out of the hills was perhaps started by this community and an improved form of this is found in the Ajanta and Ellora caves in India. Unfortunately, all those who obtain worldly benefits harbour the misunderstanding that they are entitled to them and may use them as they like. But this is the greatest mistake. The fact is that these worldly things are there only for as long as the period of trial lasts. After that, everything will be snatched from them so that nothing remains. One who exceeds the limit is one who, when he acquires wealth, develops the mentality of conceit instead of gratitude to God. When power falls to his lot, he indulges in vanity instead of being modest. If he is given high office, he uses it to glorify his name and not to serve others. Such misuse of available opportunities creates disturbance in society. The leaders of the Thamud community indulged in such type of excesses and the commoners followed them. Their prophet warned (the common people) that those they considered great were themselves misguided, and asked how they could then guide others.

After the ‘Ad, the other community which gained ascendance was the Thamud ( 7:74 ). This community inhabited the area between Khaybar and Tabuk known as Al-Hijr. This community too was blessed with great prosperity and enjoyed dominance over others. But, the members of this community likewise devoted their full attention to the attainment of material prosperity. The art of constructing large houses by carving them out of the hills was perhaps started by this community and an improved form of this is found in the Ajanta and Ellora caves in India. Unfortunately, all those who obtain worldly benefits harbour the misunderstanding that they are entitled to them and may use them as they like. But this is the greatest mistake. The fact is that these worldly things are there only for as long as the period of trial lasts. After that, everything will be snatched from them so that nothing remains. One who exceeds the limit is one who, when he acquires wealth, develops the mentality of conceit instead of gratitude to God. When power falls to his lot, he indulges in vanity instead of being modest. If he is given high office, he uses it to glorify his name and not to serve others. Such misuse of available opportunities creates disturbance in society. The leaders of the Thamud community indulged in such type of excesses and the commoners followed them. Their prophet warned (the common people) that those they considered great were themselves misguided, and asked how they could then guide others.

When a prophet arises in a community, that community is not necessarily atheistic or irreligious. It is, in fact, a religious community in the fullest sense, but, the religion of its members is the religion of their forefathers, and what the prophet presents is God’s religion. Those who consider the ways of their forefathers sacrosanct and stick to them, cannot understand the importance of other ways, even if those are presented by the prophet. To Salih’s community (i.e. the Thamud), deviation from their forefathers’ ways was so intolerable that they called Salih a madman. This struggle went on for a long time. Ultimately, they demanded that he show them a miracle. A miracle did appear, as commanded by God Almighty; it was both a miracle and the instrument of divine justice. It appeared in the form of a she-camel which had come into existence in other than the normal manner, i.e. in a miraculous way. Salih said that this was a she-camel of God. It would wander in their fields and gardens freely, and the water from the pond would be reserved for it exclusively on one day. The community tolerated the she-camel for a few days and then an arrogant man killed it. Soon thereafter the entire community was wiped out by a severe earthquake. The crime of killing the she-camel was committed by a single person of the community, but the Quran uses the plural saying, ‘They hamstrung her.’ The reason for this is that at the time of killing, the people of the community did not prevent the person concerned from doing the deed, nor did they condemn him afterwards. Everyone spoke in his support and opposed Salih. While the killer had personally committed the crime, the rest of the people were his accomplices in that crime in their hearts and with their tongues. Therefore, in the eyes of God, all of them stood guilty.

When a prophet arises in a community, that community is not necessarily atheistic or irreligious. It is, in fact, a religious community in the fullest sense, but, the religion of its members is the religion of their forefathers, and what the prophet presents is God’s religion. Those who consider the ways of their forefathers sacrosanct and stick to them, cannot understand the importance of other ways, even if those are presented by the prophet. To Salih’s community (i.e. the Thamud), deviation from their forefathers’ ways was so intolerable that they called Salih a madman. This struggle went on for a long time. Ultimately, they demanded that he show them a miracle. A miracle did appear, as commanded by God Almighty; it was both a miracle and the instrument of divine justice. It appeared in the form of a she-camel which had come into existence in other than the normal manner, i.e. in a miraculous way. Salih said that this was a she-camel of God. It would wander in their fields and gardens freely, and the water from the pond would be reserved for it exclusively on one day. The community tolerated the she-camel for a few days and then an arrogant man killed it. Soon thereafter the entire community was wiped out by a severe earthquake. The crime of killing the she-camel was committed by a single person of the community, but the Quran uses the plural saying, ‘They hamstrung her.’ The reason for this is that at the time of killing, the people of the community did not prevent the person concerned from doing the deed, nor did they condemn him afterwards. Everyone spoke in his support and opposed Salih. While the killer had personally committed the crime, the rest of the people were his accomplices in that crime in their hearts and with their tongues. Therefore, in the eyes of God, all of them stood guilty.

When a prophet arises in a community, that community is not necessarily atheistic or irreligious. It is, in fact, a religious community in the fullest sense, but, the religion of its members is the religion of their forefathers, and what the prophet presents is God’s religion. Those who consider the ways of their forefathers sacrosanct and stick to them, cannot understand the importance of other ways, even if those are presented by the prophet. To Salih’s community (i.e. the Thamud), deviation from their forefathers’ ways was so intolerable that they called Salih a madman. This struggle went on for a long time. Ultimately, they demanded that he show them a miracle. A miracle did appear, as commanded by God Almighty; it was both a miracle and the instrument of divine justice. It appeared in the form of a she-camel which had come into existence in other than the normal manner, i.e. in a miraculous way. Salih said that this was a she-camel of God. It would wander in their fields and gardens freely, and the water from the pond would be reserved for it exclusively on one day. The community tolerated the she-camel for a few days and then an arrogant man killed it. Soon thereafter the entire community was wiped out by a severe earthquake. The crime of killing the she-camel was committed by a single person of the community, but the Quran uses the plural saying, ‘They hamstrung her.’ The reason for this is that at the time of killing, the people of the community did not prevent the person concerned from doing the deed, nor did they condemn him afterwards. Everyone spoke in his support and opposed Salih. While the killer had personally committed the crime, the rest of the people were his accomplices in that crime in their hearts and with their tongues. Therefore, in the eyes of God, all of them stood guilty.

When a prophet arises in a community, that community is not necessarily atheistic or irreligious. It is, in fact, a religious community in the fullest sense, but, the religion of its members is the religion of their forefathers, and what the prophet presents is God’s religion. Those who consider the ways of their forefathers sacrosanct and stick to them, cannot understand the importance of other ways, even if those are presented by the prophet. To Salih’s community (i.e. the Thamud), deviation from their forefathers’ ways was so intolerable that they called Salih a madman. This struggle went on for a long time. Ultimately, they demanded that he show them a miracle. A miracle did appear, as commanded by God Almighty; it was both a miracle and the instrument of divine justice. It appeared in the form of a she-camel which had come into existence in other than the normal manner, i.e. in a miraculous way. Salih said that this was a she-camel of God. It would wander in their fields and gardens freely, and the water from the pond would be reserved for it exclusively on one day. The community tolerated the she-camel for a few days and then an arrogant man killed it. Soon thereafter the entire community was wiped out by a severe earthquake. The crime of killing the she-camel was committed by a single person of the community, but the Quran uses the plural saying, ‘They hamstrung her.’ The reason for this is that at the time of killing, the people of the community did not prevent the person concerned from doing the deed, nor did they condemn him afterwards. Everyone spoke in his support and opposed Salih. While the killer had personally committed the crime, the rest of the people were his accomplices in that crime in their hearts and with their tongues. Therefore, in the eyes of God, all of them stood guilty.

When a prophet arises in a community, that community is not necessarily atheistic or irreligious. It is, in fact, a religious community in the fullest sense, but, the religion of its members is the religion of their forefathers, and what the prophet presents is God’s religion. Those who consider the ways of their forefathers sacrosanct and stick to them, cannot understand the importance of other ways, even if those are presented by the prophet. To Salih’s community (i.e. the Thamud), deviation from their forefathers’ ways was so intolerable that they called Salih a madman. This struggle went on for a long time. Ultimately, they demanded that he show them a miracle. A miracle did appear, as commanded by God Almighty; it was both a miracle and the instrument of divine justice. It appeared in the form of a she-camel which had come into existence in other than the normal manner, i.e. in a miraculous way. Salih said that this was a she-camel of God. It would wander in their fields and gardens freely, and the water from the pond would be reserved for it exclusively on one day. The community tolerated the she-camel for a few days and then an arrogant man killed it. Soon thereafter the entire community was wiped out by a severe earthquake. The crime of killing the she-camel was committed by a single person of the community, but the Quran uses the plural saying, ‘They hamstrung her.’ The reason for this is that at the time of killing, the people of the community did not prevent the person concerned from doing the deed, nor did they condemn him afterwards. Everyone spoke in his support and opposed Salih. While the killer had personally committed the crime, the rest of the people were his accomplices in that crime in their hearts and with their tongues. Therefore, in the eyes of God, all of them stood guilty.

When a prophet arises in a community, that community is not necessarily atheistic or irreligious. It is, in fact, a religious community in the fullest sense, but, the religion of its members is the religion of their forefathers, and what the prophet presents is God’s religion. Those who consider the ways of their forefathers sacrosanct and stick to them, cannot understand the importance of other ways, even if those are presented by the prophet. To Salih’s community (i.e. the Thamud), deviation from their forefathers’ ways was so intolerable that they called Salih a madman. This struggle went on for a long time. Ultimately, they demanded that he show them a miracle. A miracle did appear, as commanded by God Almighty; it was both a miracle and the instrument of divine justice. It appeared in the form of a she-camel which had come into existence in other than the normal manner, i.e. in a miraculous way. Salih said that this was a she-camel of God. It would wander in their fields and gardens freely, and the water from the pond would be reserved for it exclusively on one day. The community tolerated the she-camel for a few days and then an arrogant man killed it. Soon thereafter the entire community was wiped out by a severe earthquake. The crime of killing the she-camel was committed by a single person of the community, but the Quran uses the plural saying, ‘They hamstrung her.’ The reason for this is that at the time of killing, the people of the community did not prevent the person concerned from doing the deed, nor did they condemn him afterwards. Everyone spoke in his support and opposed Salih. While the killer had personally committed the crime, the rest of the people were his accomplices in that crime in their hearts and with their tongues. Therefore, in the eyes of God, all of them stood guilty.

When a prophet arises in a community, that community is not necessarily atheistic or irreligious. It is, in fact, a religious community in the fullest sense, but, the religion of its members is the religion of their forefathers, and what the prophet presents is God’s religion. Those who consider the ways of their forefathers sacrosanct and stick to them, cannot understand the importance of other ways, even if those are presented by the prophet. To Salih’s community (i.e. the Thamud), deviation from their forefathers’ ways was so intolerable that they called Salih a madman. This struggle went on for a long time. Ultimately, they demanded that he show them a miracle. A miracle did appear, as commanded by God Almighty; it was both a miracle and the instrument of divine justice. It appeared in the form of a she-camel which had come into existence in other than the normal manner, i.e. in a miraculous way. Salih said that this was a she-camel of God. It would wander in their fields and gardens freely, and the water from the pond would be reserved for it exclusively on one day. The community tolerated the she-camel for a few days and then an arrogant man killed it. Soon thereafter the entire community was wiped out by a severe earthquake. The crime of killing the she-camel was committed by a single person of the community, but the Quran uses the plural saying, ‘They hamstrung her.’ The reason for this is that at the time of killing, the people of the community did not prevent the person concerned from doing the deed, nor did they condemn him afterwards. Everyone spoke in his support and opposed Salih. While the killer had personally committed the crime, the rest of the people were his accomplices in that crime in their hearts and with their tongues. Therefore, in the eyes of God, all of them stood guilty.

The community in which Lot appeared, had crossed all limits in debauchery. Not being content with their wives, they had started indulging in homosexuality. Lot taught them God-worship and piety and attempted to dissuade them from indulging in evil deeds. Lot appeared in the community as a preacher whose personality was entirely free of falsehood and he never indulged in loose talk. Also, he completely abstained from raising matters of material interest. These events were enough to establish that Lot was fully serious about whatever he was saying. But as he spoke out against the behaviour of the community, they became his enemies. For Lot’s words to carry any weight, it was necessary for the people to fear God. But the people of his community had become completely devoid of this very virtue. Then, how could they pay attention to the prophet’s teachings?

The community in which Lot appeared, had crossed all limits in debauchery. Not being content with their wives, they had started indulging in homosexuality. Lot taught them God-worship and piety and attempted to dissuade them from indulging in evil deeds. Lot appeared in the community as a preacher whose personality was entirely free of falsehood and he never indulged in loose talk. Also, he completely abstained from raising matters of material interest. These events were enough to establish that Lot was fully serious about whatever he was saying. But as he spoke out against the behaviour of the community, they became his enemies. For Lot’s words to carry any weight, it was necessary for the people to fear God. But the people of his community had become completely devoid of this very virtue. Then, how could they pay attention to the prophet’s teachings?

The community in which Lot appeared, had crossed all limits in debauchery. Not being content with their wives, they had started indulging in homosexuality. Lot taught them God-worship and piety and attempted to dissuade them from indulging in evil deeds. Lot appeared in the community as a preacher whose personality was entirely free of falsehood and he never indulged in loose talk. Also, he completely abstained from raising matters of material interest. These events were enough to establish that Lot was fully serious about whatever he was saying. But as he spoke out against the behaviour of the community, they became his enemies. For Lot’s words to carry any weight, it was necessary for the people to fear God. But the people of his community had become completely devoid of this very virtue. Then, how could they pay attention to the prophet’s teachings?

The community in which Lot appeared, had crossed all limits in debauchery. Not being content with their wives, they had started indulging in homosexuality. Lot taught them God-worship and piety and attempted to dissuade them from indulging in evil deeds. Lot appeared in the community as a preacher whose personality was entirely free of falsehood and he never indulged in loose talk. Also, he completely abstained from raising matters of material interest. These events were enough to establish that Lot was fully serious about whatever he was saying. But as he spoke out against the behaviour of the community, they became his enemies. For Lot’s words to carry any weight, it was necessary for the people to fear God. But the people of his community had become completely devoid of this very virtue. Then, how could they pay attention to the prophet’s teachings?

The community in which Lot appeared, had crossed all limits in debauchery. Not being content with their wives, they had started indulging in homosexuality. Lot taught them God-worship and piety and attempted to dissuade them from indulging in evil deeds. Lot appeared in the community as a preacher whose personality was entirely free of falsehood and he never indulged in loose talk. Also, he completely abstained from raising matters of material interest. These events were enough to establish that Lot was fully serious about whatever he was saying. But as he spoke out against the behaviour of the community, they became his enemies. For Lot’s words to carry any weight, it was necessary for the people to fear God. But the people of his community had become completely devoid of this very virtue. Then, how could they pay attention to the prophet’s teachings?

The community in which Lot appeared, had crossed all limits in debauchery. Not being content with their wives, they had started indulging in homosexuality. Lot taught them God-worship and piety and attempted to dissuade them from indulging in evil deeds. Lot appeared in the community as a preacher whose personality was entirely free of falsehood and he never indulged in loose talk. Also, he completely abstained from raising matters of material interest. These events were enough to establish that Lot was fully serious about whatever he was saying. But as he spoke out against the behaviour of the community, they became his enemies. For Lot’s words to carry any weight, it was necessary for the people to fear God. But the people of his community had become completely devoid of this very virtue. Then, how could they pay attention to the prophet’s teachings?

The community in which Lot appeared, had crossed all limits in debauchery. Not being content with their wives, they had started indulging in homosexuality. Lot taught them God-worship and piety and attempted to dissuade them from indulging in evil deeds. Lot appeared in the community as a preacher whose personality was entirely free of falsehood and he never indulged in loose talk. Also, he completely abstained from raising matters of material interest. These events were enough to establish that Lot was fully serious about whatever he was saying. But as he spoke out against the behaviour of the community, they became his enemies. For Lot’s words to carry any weight, it was necessary for the people to fear God. But the people of his community had become completely devoid of this very virtue. Then, how could they pay attention to the prophet’s teachings?

The area to the south and east of the Dead Sea now appears to be deserted. But, from 2300 to 1900 B.C., it was a very flourishing area, inhabited by the people of Lot. In spite of his continuous preaching, they did not reform themselves. On the contrary, they were out to kill him. Then they were destroyed by a severe earthquake. One part of this area is buried in the Dead Sea, while the other part exists only in the shape of ruins. This event happened four thousand years ago. Lot’s wife could not rise above the traditions of her community. In spite of being the prophet’s wife, she remained loyal to her community’s religion. As a result, when God’s punishment was administered, she was killed along with the common unbelievers.

The area to the south and east of the Dead Sea now appears to be deserted. But, from 2300 to 1900 B.C., it was a very flourishing area, inhabited by the people of Lot. In spite of his continuous preaching, they did not reform themselves. On the contrary, they were out to kill him. Then they were destroyed by a severe earthquake. One part of this area is buried in the Dead Sea, while the other part exists only in the shape of ruins. This event happened four thousand years ago. Lot’s wife could not rise above the traditions of her community. In spite of being the prophet’s wife, she remained loyal to her community’s religion. As a result, when God’s punishment was administered, she was killed along with the common unbelievers.

The area to the south and east of the Dead Sea now appears to be deserted. But, from 2300 to 1900 B.C., it was a very flourishing area, inhabited by the people of Lot. In spite of his continuous preaching, they did not reform themselves. On the contrary, they were out to kill him. Then they were destroyed by a severe earthquake. One part of this area is buried in the Dead Sea, while the other part exists only in the shape of ruins. This event happened four thousand years ago. Lot’s wife could not rise above the traditions of her community. In spite of being the prophet’s wife, she remained loyal to her community’s religion. As a result, when God’s punishment was administered, she was killed along with the common unbelievers.

The area to the south and east of the Dead Sea now appears to be deserted. But, from 2300 to 1900 B.C., it was a very flourishing area, inhabited by the people of Lot. In spite of his continuous preaching, they did not reform themselves. On the contrary, they were out to kill him. Then they were destroyed by a severe earthquake. One part of this area is buried in the Dead Sea, while the other part exists only in the shape of ruins. This event happened four thousand years ago. Lot’s wife could not rise above the traditions of her community. In spite of being the prophet’s wife, she remained loyal to her community’s religion. As a result, when God’s punishment was administered, she was killed along with the common unbelievers.

The area to the south and east of the Dead Sea now appears to be deserted. But, from 2300 to 1900 B.C., it was a very flourishing area, inhabited by the people of Lot. In spite of his continuous preaching, they did not reform themselves. On the contrary, they were out to kill him. Then they were destroyed by a severe earthquake. One part of this area is buried in the Dead Sea, while the other part exists only in the shape of ruins. This event happened four thousand years ago. Lot’s wife could not rise above the traditions of her community. In spite of being the prophet’s wife, she remained loyal to her community’s religion. As a result, when God’s punishment was administered, she was killed along with the common unbelievers.

The area to the south and east of the Dead Sea now appears to be deserted. But, from 2300 to 1900 B.C., it was a very flourishing area, inhabited by the people of Lot. In spite of his continuous preaching, they did not reform themselves. On the contrary, they were out to kill him. Then they were destroyed by a severe earthquake. One part of this area is buried in the Dead Sea, while the other part exists only in the shape of ruins. This event happened four thousand years ago. Lot’s wife could not rise above the traditions of her community. In spite of being the prophet’s wife, she remained loyal to her community’s religion. As a result, when God’s punishment was administered, she was killed along with the common unbelievers.

The area to the south and east of the Dead Sea now appears to be deserted. But, from 2300 to 1900 B.C., it was a very flourishing area, inhabited by the people of Lot. In spite of his continuous preaching, they did not reform themselves. On the contrary, they were out to kill him. Then they were destroyed by a severe earthquake. One part of this area is buried in the Dead Sea, while the other part exists only in the shape of ruins. This event happened four thousand years ago. Lot’s wife could not rise above the traditions of her community. In spite of being the prophet’s wife, she remained loyal to her community’s religion. As a result, when God’s punishment was administered, she was killed along with the common unbelievers.

The area to the south and east of the Dead Sea now appears to be deserted. But, from 2300 to 1900 B.C., it was a very flourishing area, inhabited by the people of Lot. In spite of his continuous preaching, they did not reform themselves. On the contrary, they were out to kill him. Then they were destroyed by a severe earthquake. One part of this area is buried in the Dead Sea, while the other part exists only in the shape of ruins. This event happened four thousand years ago. Lot’s wife could not rise above the traditions of her community. In spite of being the prophet’s wife, she remained loyal to her community’s religion. As a result, when God’s punishment was administered, she was killed along with the common unbelievers.

The area to the south and east of the Dead Sea now appears to be deserted. But, from 2300 to 1900 B.C., it was a very flourishing area, inhabited by the people of Lot. In spite of his continuous preaching, they did not reform themselves. On the contrary, they were out to kill him. Then they were destroyed by a severe earthquake. One part of this area is buried in the Dead Sea, while the other part exists only in the shape of ruins. This event happened four thousand years ago. Lot’s wife could not rise above the traditions of her community. In spite of being the prophet’s wife, she remained loyal to her community’s religion. As a result, when God’s punishment was administered, she was killed along with the common unbelievers.

Shu‘ayb’s community was the progeny of Abraham. The central city of the area which they inhabited was Tabuk. The old name of Tabuk was Ayka, which literally means ‘the forest.’ That is why, in the Quran, it is called Ashab al-Ayka (the dwellers of the forest). The root cause of all moral and social evils is setting double standards. Just conduct for a man is to give others their rightful due, and take for himself what rightfully belongs to him. This is the Divine ‘balance’. When this is upset, disturbance occurs in collective social life. The secret of maintaining this balance is the fear of God. If the fear of God goes out of the heart, nothing can make a man keep his moral equilibrium. All the prophets who had appeared on behalf of God had told their addressee communities: ‘I am a trustworthy Messenger to you.’ This shows that a preacher should necessarily have the quality of trustworthiness. One aspect of this trustworthiness is that he should not raise any material or economic issue with his addressee community, so that there should never be any doubt about the selflessness of his purpose. This trustworthiness is so important that it should be fostered at any cost, even if the preacher of truth has, voluntarily, to forego his material rights for its sake.

Shu‘ayb’s community was the progeny of Abraham. The central city of the area which they inhabited was Tabuk. The old name of Tabuk was Ayka, which literally means ‘the forest.’ That is why, in the Quran, it is called Ashab al-Ayka (the dwellers of the forest). The root cause of all moral and social evils is setting double standards. Just conduct for a man is to give others their rightful due, and take for himself what rightfully belongs to him. This is the Divine ‘balance’. When this is upset, disturbance occurs in collective social life. The secret of maintaining this balance is the fear of God. If the fear of God goes out of the heart, nothing can make a man keep his moral equilibrium. All the prophets who had appeared on behalf of God had told their addressee communities: ‘I am a trustworthy Messenger to you.’ This shows that a preacher should necessarily have the quality of trustworthiness. One aspect of this trustworthiness is that he should not raise any material or economic issue with his addressee community, so that there should never be any doubt about the selflessness of his purpose. This trustworthiness is so important that it should be fostered at any cost, even if the preacher of truth has, voluntarily, to forego his material rights for its sake.

Shu‘ayb’s community was the progeny of Abraham. The central city of the area which they inhabited was Tabuk. The old name of Tabuk was Ayka, which literally means ‘the forest.’ That is why, in the Quran, it is called Ashab al-Ayka (the dwellers of the forest). The root cause of all moral and social evils is setting double standards. Just conduct for a man is to give others their rightful due, and take for himself what rightfully belongs to him. This is the Divine ‘balance’. When this is upset, disturbance occurs in collective social life. The secret of maintaining this balance is the fear of God. If the fear of God goes out of the heart, nothing can make a man keep his moral equilibrium. All the prophets who had appeared on behalf of God had told their addressee communities: ‘I am a trustworthy Messenger to you.’ This shows that a preacher should necessarily have the quality of trustworthiness. One aspect of this trustworthiness is that he should not raise any material or economic issue with his addressee community, so that there should never be any doubt about the selflessness of his purpose. This trustworthiness is so important that it should be fostered at any cost, even if the preacher of truth has, voluntarily, to forego his material rights for its sake.

Shu‘ayb’s community was the progeny of Abraham. The central city of the area which they inhabited was Tabuk. The old name of Tabuk was Ayka, which literally means ‘the forest.’ That is why, in the Quran, it is called Ashab al-Ayka (the dwellers of the forest). The root cause of all moral and social evils is setting double standards. Just conduct for a man is to give others their rightful due, and take for himself what rightfully belongs to him. This is the Divine ‘balance’. When this is upset, disturbance occurs in collective social life. The secret of maintaining this balance is the fear of God. If the fear of God goes out of the heart, nothing can make a man keep his moral equilibrium. All the prophets who had appeared on behalf of God had told their addressee communities: ‘I am a trustworthy Messenger to you.’ This shows that a preacher should necessarily have the quality of trustworthiness. One aspect of this trustworthiness is that he should not raise any material or economic issue with his addressee community, so that there should never be any doubt about the selflessness of his purpose. This trustworthiness is so important that it should be fostered at any cost, even if the preacher of truth has, voluntarily, to forego his material rights for its sake.

Shu‘ayb’s community was the progeny of Abraham. The central city of the area which they inhabited was Tabuk. The old name of Tabuk was Ayka, which literally means ‘the forest.’ That is why, in the Quran, it is called Ashab al-Ayka (the dwellers of the forest). The root cause of all moral and social evils is setting double standards. Just conduct for a man is to give others their rightful due, and take for himself what rightfully belongs to him. This is the Divine ‘balance’. When this is upset, disturbance occurs in collective social life. The secret of maintaining this balance is the fear of God. If the fear of God goes out of the heart, nothing can make a man keep his moral equilibrium. All the prophets who had appeared on behalf of God had told their addressee communities: ‘I am a trustworthy Messenger to you.’ This shows that a preacher should necessarily have the quality of trustworthiness. One aspect of this trustworthiness is that he should not raise any material or economic issue with his addressee community, so that there should never be any doubt about the selflessness of his purpose. This trustworthiness is so important that it should be fostered at any cost, even if the preacher of truth has, voluntarily, to forego his material rights for its sake.

Shu‘ayb’s community was the progeny of Abraham. The central city of the area which they inhabited was Tabuk. The old name of Tabuk was Ayka, which literally means ‘the forest.’ That is why, in the Quran, it is called Ashab al-Ayka (the dwellers of the forest). The root cause of all moral and social evils is setting double standards. Just conduct for a man is to give others their rightful due, and take for himself what rightfully belongs to him. This is the Divine ‘balance’. When this is upset, disturbance occurs in collective social life. The secret of maintaining this balance is the fear of God. If the fear of God goes out of the heart, nothing can make a man keep his moral equilibrium. All the prophets who had appeared on behalf of God had told their addressee communities: ‘I am a trustworthy Messenger to you.’ This shows that a preacher should necessarily have the quality of trustworthiness. One aspect of this trustworthiness is that he should not raise any material or economic issue with his addressee community, so that there should never be any doubt about the selflessness of his purpose. This trustworthiness is so important that it should be fostered at any cost, even if the preacher of truth has, voluntarily, to forego his material rights for its sake.

Shu‘ayb’s community was the progeny of Abraham. The central city of the area which they inhabited was Tabuk. The old name of Tabuk was Ayka, which literally means ‘the forest.’ That is why, in the Quran, it is called Ashab al-Ayka (the dwellers of the forest). The root cause of all moral and social evils is setting double standards. Just conduct for a man is to give others their rightful due, and take for himself what rightfully belongs to him. This is the Divine ‘balance’. When this is upset, disturbance occurs in collective social life. The secret of maintaining this balance is the fear of God. If the fear of God goes out of the heart, nothing can make a man keep his moral equilibrium. All the prophets who had appeared on behalf of God had told their addressee communities: ‘I am a trustworthy Messenger to you.’ This shows that a preacher should necessarily have the quality of trustworthiness. One aspect of this trustworthiness is that he should not raise any material or economic issue with his addressee community, so that there should never be any doubt about the selflessness of his purpose. This trustworthiness is so important that it should be fostered at any cost, even if the preacher of truth has, voluntarily, to forego his material rights for its sake.

Shu‘ayb’s community was the progeny of Abraham. The central city of the area which they inhabited was Tabuk. The old name of Tabuk was Ayka, which literally means ‘the forest.’ That is why, in the Quran, it is called Ashab al-Ayka (the dwellers of the forest). The root cause of all moral and social evils is setting double standards. Just conduct for a man is to give others their rightful due, and take for himself what rightfully belongs to him. This is the Divine ‘balance’. When this is upset, disturbance occurs in collective social life. The secret of maintaining this balance is the fear of God. If the fear of God goes out of the heart, nothing can make a man keep his moral equilibrium. All the prophets who had appeared on behalf of God had told their addressee communities: ‘I am a trustworthy Messenger to you.’ This shows that a preacher should necessarily have the quality of trustworthiness. One aspect of this trustworthiness is that he should not raise any material or economic issue with his addressee community, so that there should never be any doubt about the selflessness of his purpose. This trustworthiness is so important that it should be fostered at any cost, even if the preacher of truth has, voluntarily, to forego his material rights for its sake.

Shu‘ayb’s community was the progeny of Abraham. The central city of the area which they inhabited was Tabuk. The old name of Tabuk was Ayka, which literally means ‘the forest.’ That is why, in the Quran, it is called Ashab al-Ayka (the dwellers of the forest). The root cause of all moral and social evils is setting double standards. Just conduct for a man is to give others their rightful due, and take for himself what rightfully belongs to him. This is the Divine ‘balance’. When this is upset, disturbance occurs in collective social life. The secret of maintaining this balance is the fear of God. If the fear of God goes out of the heart, nothing can make a man keep his moral equilibrium. All the prophets who had appeared on behalf of God had told their addressee communities: ‘I am a trustworthy Messenger to you.’ This shows that a preacher should necessarily have the quality of trustworthiness. One aspect of this trustworthiness is that he should not raise any material or economic issue with his addressee community, so that there should never be any doubt about the selflessness of his purpose. This trustworthiness is so important that it should be fostered at any cost, even if the preacher of truth has, voluntarily, to forego his material rights for its sake.

Shu‘ayb’s community had so much faith in the righteousness of their forefathers’ ways that the prophet’s sayings seemed perverse and absurd. They said that somebody might well have cast a magic spell on him to make him talk the way he did. They challenged Shu‘ayb to bring down the punishment of the skies, if what he said were true. They did this to deride Shu‘ayb, feeling that the punishment would certainly not descend because of him. The insolence of this community invited the direct wrath of God, as a vast cloud plunged them in gloom and a raging fire enveloped them, wiping out even the smallest trace of the community.

Shu‘ayb’s community had so much faith in the righteousness of their forefathers’ ways that the prophet’s sayings seemed perverse and absurd. They said that somebody might well have cast a magic spell on him to make him talk the way he did. They challenged Shu‘ayb to bring down the punishment of the skies, if what he said were true. They did this to deride Shu‘ayb, feeling that the punishment would certainly not descend because of him. The insolence of this community invited the direct wrath of God, as a vast cloud plunged them in gloom and a raging fire enveloped them, wiping out even the smallest trace of the community.

Shu‘ayb’s community had so much faith in the righteousness of their forefathers’ ways that the prophet’s sayings seemed perverse and absurd. They said that somebody might well have cast a magic spell on him to make him talk the way he did. They challenged Shu‘ayb to bring down the punishment of the skies, if what he said were true. They did this to deride Shu‘ayb, feeling that the punishment would certainly not descend because of him. The insolence of this community invited the direct wrath of God, as a vast cloud plunged them in gloom and a raging fire enveloped them, wiping out even the smallest trace of the community.

Shu‘ayb’s community had so much faith in the righteousness of their forefathers’ ways that the prophet’s sayings seemed perverse and absurd. They said that somebody might well have cast a magic spell on him to make him talk the way he did. They challenged Shu‘ayb to bring down the punishment of the skies, if what he said were true. They did this to deride Shu‘ayb, feeling that the punishment would certainly not descend because of him. The insolence of this community invited the direct wrath of God, as a vast cloud plunged them in gloom and a raging fire enveloped them, wiping out even the smallest trace of the community.

Shu‘ayb’s community had so much faith in the righteousness of their forefathers’ ways that the prophet’s sayings seemed perverse and absurd. They said that somebody might well have cast a magic spell on him to make him talk the way he did. They challenged Shu‘ayb to bring down the punishment of the skies, if what he said were true. They did this to deride Shu‘ayb, feeling that the punishment would certainly not descend because of him. The insolence of this community invited the direct wrath of God, as a vast cloud plunged them in gloom and a raging fire enveloped them, wiping out even the smallest trace of the community.

Shu‘ayb’s community had so much faith in the righteousness of their forefathers’ ways that the prophet’s sayings seemed perverse and absurd. They said that somebody might well have cast a magic spell on him to make him talk the way he did. They challenged Shu‘ayb to bring down the punishment of the skies, if what he said were true. They did this to deride Shu‘ayb, feeling that the punishment would certainly not descend because of him. The insolence of this community invited the direct wrath of God, as a vast cloud plunged them in gloom and a raging fire enveloped them, wiping out even the smallest trace of the community.

Shu‘ayb’s community had so much faith in the righteousness of their forefathers’ ways that the prophet’s sayings seemed perverse and absurd. They said that somebody might well have cast a magic spell on him to make him talk the way he did. They challenged Shu‘ayb to bring down the punishment of the skies, if what he said were true. They did this to deride Shu‘ayb, feeling that the punishment would certainly not descend because of him. The insolence of this community invited the direct wrath of God, as a vast cloud plunged them in gloom and a raging fire enveloped them, wiping out even the smallest trace of the community.

Though the Quran has been revealed in a language of human beings, its literary superiority is extraordinary, so much so that its language itself provides proof of the Quran being a superior Divine discourse of God. Another proof of the Truth of the Quran is that, the prophets, born long before the revelation of the Quran,had predicted it. This prediction is found even today in the Torah, Zabur (Book of Psalms) and Injeel (Bible). It was on the basis of these predictions that a number of the Christian and Jewish scholars of those days (for example ‘Abdullah ibn Salam) embraced the faith. This trend continues even today. The revelation of the Divine discourse of God with such special arrangements, could be only for a certain special purpose and this purpose is to warn the people of the coming Day of Judgement: Just as warning about the Hereafter was the special purpose of all the previous revealed Books, so is it the special purpose of the Quran.

Though the Quran has been revealed in a language of human beings, its literary superiority is extraordinary, so much so that its language itself provides proof of the Quran being a superior Divine discourse of God. Another proof of the Truth of the Quran is that, the prophets, born long before the revelation of the Quran,had predicted it. This prediction is found even today in the Torah, Zabur (Book of Psalms) and Injeel (Bible). It was on the basis of these predictions that a number of the Christian and Jewish scholars of those days (for example ‘Abdullah ibn Salam) embraced the faith. This trend continues even today. The revelation of the Divine discourse of God with such special arrangements, could be only for a certain special purpose and this purpose is to warn the people of the coming Day of Judgement: Just as warning about the Hereafter was the special purpose of all the previous revealed Books, so is it the special purpose of the Quran.

Though the Quran has been revealed in a language of human beings, its literary superiority is extraordinary, so much so that its language itself provides proof of the Quran being a superior Divine discourse of God. Another proof of the Truth of the Quran is that, the prophets, born long before the revelation of the Quran,had predicted it. This prediction is found even today in the Torah, Zabur (Book of Psalms) and Injeel (Bible). It was on the basis of these predictions that a number of the Christian and Jewish scholars of those days (for example ‘Abdullah ibn Salam) embraced the faith. This trend continues even today. The revelation of the Divine discourse of God with such special arrangements, could be only for a certain special purpose and this purpose is to warn the people of the coming Day of Judgement: Just as warning about the Hereafter was the special purpose of all the previous revealed Books, so is it the special purpose of the Quran.

Though the Quran has been revealed in a language of human beings, its literary superiority is extraordinary, so much so that its language itself provides proof of the Quran being a superior Divine discourse of God. Another proof of the Truth of the Quran is that, the prophets, born long before the revelation of the Quran,had predicted it. This prediction is found even today in the Torah, Zabur (Book of Psalms) and Injeel (Bible). It was on the basis of these predictions that a number of the Christian and Jewish scholars of those days (for example ‘Abdullah ibn Salam) embraced the faith. This trend continues even today. The revelation of the Divine discourse of God with such special arrangements, could be only for a certain special purpose and this purpose is to warn the people of the coming Day of Judgement: Just as warning about the Hereafter was the special purpose of all the previous revealed Books, so is it the special purpose of the Quran.

Though the Quran has been revealed in a language of human beings, its literary superiority is extraordinary, so much so that its language itself provides proof of the Quran being a superior Divine discourse of God. Another proof of the Truth of the Quran is that, the prophets, born long before the revelation of the Quran,had predicted it. This prediction is found even today in the Torah, Zabur (Book of Psalms) and Injeel (Bible). It was on the basis of these predictions that a number of the Christian and Jewish scholars of those days (for example ‘Abdullah ibn Salam) embraced the faith. This trend continues even today. The revelation of the Divine discourse of God with such special arrangements, could be only for a certain special purpose and this purpose is to warn the people of the coming Day of Judgement: Just as warning about the Hereafter was the special purpose of all the previous revealed Books, so is it the special purpose of the Quran.

Though the Quran has been revealed in a language of human beings, its literary superiority is extraordinary, so much so that its language itself provides proof of the Quran being a superior Divine discourse of God. Another proof of the Truth of the Quran is that, the prophets, born long before the revelation of the Quran,had predicted it. This prediction is found even today in the Torah, Zabur (Book of Psalms) and Injeel (Bible). It was on the basis of these predictions that a number of the Christian and Jewish scholars of those days (for example ‘Abdullah ibn Salam) embraced the faith. This trend continues even today. The revelation of the Divine discourse of God with such special arrangements, could be only for a certain special purpose and this purpose is to warn the people of the coming Day of Judgement: Just as warning about the Hereafter was the special purpose of all the previous revealed Books, so is it the special purpose of the Quran.

The Quran was revealed in the Arabic language, which was also the mother tongue of the Prophet who presented it. This gave those who denied the truth the opportunity to allege that the Quran was this Prophet’s own creation. They said that, being an Arab, he had authored the Quran in Arabic. But the tenor of this objection itself clearly shows that it is lacking in seriousness. Indeed those who are not serious about matters of importance always find some flimsy excuse or the other to be critical of them. For example, if this Arabic Quran had been revealed to a non-Arab and if that person, in spite of not knowing Arabic, had recited the Arabic Quran to them, they would have immediately said that he was being tutored by some Arab. For those who lead worldly lives, any admission of Truth amounts to negating themselves. When Truth appears before them and they do not accept it, having given more importance to personal considerations, they are so conditioned to their worldly ways, that they are unable to revise their thinking and acknowledge the truth, specially when it goes against their interests.

The Quran was revealed in the Arabic language, which was also the mother tongue of the Prophet who presented it. This gave those who denied the truth the opportunity to allege that the Quran was this Prophet’s own creation. They said that, being an Arab, he had authored the Quran in Arabic. But the tenor of this objection itself clearly shows that it is lacking in seriousness. Indeed those who are not serious about matters of importance always find some flimsy excuse or the other to be critical of them. For example, if this Arabic Quran had been revealed to a non-Arab and if that person, in spite of not knowing Arabic, had recited the Arabic Quran to them, they would have immediately said that he was being tutored by some Arab. For those who lead worldly lives, any admission of Truth amounts to negating themselves. When Truth appears before them and they do not accept it, having given more importance to personal considerations, they are so conditioned to their worldly ways, that they are unable to revise their thinking and acknowledge the truth, specially when it goes against their interests.

The Quran was revealed in the Arabic language, which was also the mother tongue of the Prophet who presented it. This gave those who denied the truth the opportunity to allege that the Quran was this Prophet’s own creation. They said that, being an Arab, he had authored the Quran in Arabic. But the tenor of this objection itself clearly shows that it is lacking in seriousness. Indeed those who are not serious about matters of importance always find some flimsy excuse or the other to be critical of them. For example, if this Arabic Quran had been revealed to a non-Arab and if that person, in spite of not knowing Arabic, had recited the Arabic Quran to them, they would have immediately said that he was being tutored by some Arab. For those who lead worldly lives, any admission of Truth amounts to negating themselves. When Truth appears before them and they do not accept it, having given more importance to personal considerations, they are so conditioned to their worldly ways, that they are unable to revise their thinking and acknowledge the truth, specially when it goes against their interests.

The Quran was revealed in the Arabic language, which was also the mother tongue of the Prophet who presented it. This gave those who denied the truth the opportunity to allege that the Quran was this Prophet’s own creation. They said that, being an Arab, he had authored the Quran in Arabic. But the tenor of this objection itself clearly shows that it is lacking in seriousness. Indeed those who are not serious about matters of importance always find some flimsy excuse or the other to be critical of them. For example, if this Arabic Quran had been revealed to a non-Arab and if that person, in spite of not knowing Arabic, had recited the Arabic Quran to them, they would have immediately said that he was being tutored by some Arab. For those who lead worldly lives, any admission of Truth amounts to negating themselves. When Truth appears before them and they do not accept it, having given more importance to personal considerations, they are so conditioned to their worldly ways, that they are unable to revise their thinking and acknowledge the truth, specially when it goes against their interests.

The Quran was revealed in the Arabic language, which was also the mother tongue of the Prophet who presented it. This gave those who denied the truth the opportunity to allege that the Quran was this Prophet’s own creation. They said that, being an Arab, he had authored the Quran in Arabic. But the tenor of this objection itself clearly shows that it is lacking in seriousness. Indeed those who are not serious about matters of importance always find some flimsy excuse or the other to be critical of them. For example, if this Arabic Quran had been revealed to a non-Arab and if that person, in spite of not knowing Arabic, had recited the Arabic Quran to them, they would have immediately said that he was being tutored by some Arab. For those who lead worldly lives, any admission of Truth amounts to negating themselves. When Truth appears before them and they do not accept it, having given more importance to personal considerations, they are so conditioned to their worldly ways, that they are unable to revise their thinking and acknowledge the truth, specially when it goes against their interests.

The Quran was revealed in the Arabic language, which was also the mother tongue of the Prophet who presented it. This gave those who denied the truth the opportunity to allege that the Quran was this Prophet’s own creation. They said that, being an Arab, he had authored the Quran in Arabic. But the tenor of this objection itself clearly shows that it is lacking in seriousness. Indeed those who are not serious about matters of importance always find some flimsy excuse or the other to be critical of them. For example, if this Arabic Quran had been revealed to a non-Arab and if that person, in spite of not knowing Arabic, had recited the Arabic Quran to them, they would have immediately said that he was being tutored by some Arab. For those who lead worldly lives, any admission of Truth amounts to negating themselves. When Truth appears before them and they do not accept it, having given more importance to personal considerations, they are so conditioned to their worldly ways, that they are unable to revise their thinking and acknowledge the truth, specially when it goes against their interests.

When, on behalf of God, the call for Truth appears at the level of a prophet, it appears in its final and perfect shape. That is why it becomes necessary for God’s punishment to visit any community which denies the prophet. However, until this punishment is actually administered, man considers himself safe from it. In order to prove the divine call baseless, he adopts various tactics. Sometimes he derides the prophet’s personality and sometimes he calls the Divine revelation brought by him spurious. Sometimes he says that if God is against them, why does He not punish them? The only responsibility of the prophet, or the preacher acting on behalf of the prophet, is that he should make the people aware of the Truth. All matters over and above that are the responsibility of God and He shows them this when He wills.

When, on behalf of God, the call for Truth appears at the level of a prophet, it appears in its final and perfect shape. That is why it becomes necessary for God’s punishment to visit any community which denies the prophet. However, until this punishment is actually administered, man considers himself safe from it. In order to prove the divine call baseless, he adopts various tactics. Sometimes he derides the prophet’s personality and sometimes he calls the Divine revelation brought by him spurious. Sometimes he says that if God is against them, why does He not punish them? The only responsibility of the prophet, or the preacher acting on behalf of the prophet, is that he should make the people aware of the Truth. All matters over and above that are the responsibility of God and He shows them this when He wills.

When, on behalf of God, the call for Truth appears at the level of a prophet, it appears in its final and perfect shape. That is why it becomes necessary for God’s punishment to visit any community which denies the prophet. However, until this punishment is actually administered, man considers himself safe from it. In order to prove the divine call baseless, he adopts various tactics. Sometimes he derides the prophet’s personality and sometimes he calls the Divine revelation brought by him spurious. Sometimes he says that if God is against them, why does He not punish them? The only responsibility of the prophet, or the preacher acting on behalf of the prophet, is that he should make the people aware of the Truth. All matters over and above that are the responsibility of God and He shows them this when He wills.

When, on behalf of God, the call for Truth appears at the level of a prophet, it appears in its final and perfect shape. That is why it becomes necessary for God’s punishment to visit any community which denies the prophet. However, until this punishment is actually administered, man considers himself safe from it. In order to prove the divine call baseless, he adopts various tactics. Sometimes he derides the prophet’s personality and sometimes he calls the Divine revelation brought by him spurious. Sometimes he says that if God is against them, why does He not punish them? The only responsibility of the prophet, or the preacher acting on behalf of the prophet, is that he should make the people aware of the Truth. All matters over and above that are the responsibility of God and He shows them this when He wills.

When, on behalf of God, the call for Truth appears at the level of a prophet, it appears in its final and perfect shape. That is why it becomes necessary for God’s punishment to visit any community which denies the prophet. However, until this punishment is actually administered, man considers himself safe from it. In order to prove the divine call baseless, he adopts various tactics. Sometimes he derides the prophet’s personality and sometimes he calls the Divine revelation brought by him spurious. Sometimes he says that if God is against them, why does He not punish them? The only responsibility of the prophet, or the preacher acting on behalf of the prophet, is that he should make the people aware of the Truth. All matters over and above that are the responsibility of God and He shows them this when He wills.

When, on behalf of God, the call for Truth appears at the level of a prophet, it appears in its final and perfect shape. That is why it becomes necessary for God’s punishment to visit any community which denies the prophet. However, until this punishment is actually administered, man considers himself safe from it. In order to prove the divine call baseless, he adopts various tactics. Sometimes he derides the prophet’s personality and sometimes he calls the Divine revelation brought by him spurious. Sometimes he says that if God is against them, why does He not punish them? The only responsibility of the prophet, or the preacher acting on behalf of the prophet, is that he should make the people aware of the Truth. All matters over and above that are the responsibility of God and He shows them this when He wills.

When, on behalf of God, the call for Truth appears at the level of a prophet, it appears in its final and perfect shape. That is why it becomes necessary for God’s punishment to visit any community which denies the prophet. However, until this punishment is actually administered, man considers himself safe from it. In order to prove the divine call baseless, he adopts various tactics. Sometimes he derides the prophet’s personality and sometimes he calls the Divine revelation brought by him spurious. Sometimes he says that if God is against them, why does He not punish them? The only responsibility of the prophet, or the preacher acting on behalf of the prophet, is that he should make the people aware of the Truth. All matters over and above that are the responsibility of God and He shows them this when He wills.

When, on behalf of God, the call for Truth appears at the level of a prophet, it appears in its final and perfect shape. That is why it becomes necessary for God’s punishment to visit any community which denies the prophet. However, until this punishment is actually administered, man considers himself safe from it. In order to prove the divine call baseless, he adopts various tactics. Sometimes he derides the prophet’s personality and sometimes he calls the Divine revelation brought by him spurious. Sometimes he says that if God is against them, why does He not punish them? The only responsibility of the prophet, or the preacher acting on behalf of the prophet, is that he should make the people aware of the Truth. All matters over and above that are the responsibility of God and He shows them this when He wills.

When, on behalf of God, the call for Truth appears at the level of a prophet, it appears in its final and perfect shape. That is why it becomes necessary for God’s punishment to visit any community which denies the prophet. However, until this punishment is actually administered, man considers himself safe from it. In order to prove the divine call baseless, he adopts various tactics. Sometimes he derides the prophet’s personality and sometimes he calls the Divine revelation brought by him spurious. Sometimes he says that if God is against them, why does He not punish them? The only responsibility of the prophet, or the preacher acting on behalf of the prophet, is that he should make the people aware of the Truth. All matters over and above that are the responsibility of God and He shows them this when He wills.

To take anybody other than God to be worthy of worship is the greatest crime in the eyes of God. No one guilty of this crime can escape punishment. It is the duty of the preacher to save himself from polytheism and to call the people to the Truth, primarily those who are near to him. In order to support the Truth, one has to kill one’s ego. That is why there are very few among the highly placed who are prepared to side with the Truth. It often happens that only those who occupy a lower position in society come forward to do so. This poses a serious trial for the preacher of God’s word. He has to guard himself against holding these persons inferior as others do. They must be given equal status in an Islamic society. The true emissary of the Almighty is one whose relation with his Maker is so strong that he passes his lonely nights in restlessness and is often forced to spring out of his bed. He holds his companions who are kneeling to pray to God in the stillness of the night in such high esteem that they become the centre of his attention.

To take anybody other than God to be worthy of worship is the greatest crime in the eyes of God. No one guilty of this crime can escape punishment. It is the duty of the preacher to save himself from polytheism and to call the people to the Truth, primarily those who are near to him. In order to support the Truth, one has to kill one’s ego. That is why there are very few among the highly placed who are prepared to side with the Truth. It often happens that only those who occupy a lower position in society come forward to do so. This poses a serious trial for the preacher of God’s word. He has to guard himself against holding these persons inferior as others do. They must be given equal status in an Islamic society. The true emissary of the Almighty is one whose relation with his Maker is so strong that he passes his lonely nights in restlessness and is often forced to spring out of his bed. He holds his companions who are kneeling to pray to God in the stillness of the night in such high esteem that they become the centre of his attention.

To take anybody other than God to be worthy of worship is the greatest crime in the eyes of God. No one guilty of this crime can escape punishment. It is the duty of the preacher to save himself from polytheism and to call the people to the Truth, primarily those who are near to him. In order to support the Truth, one has to kill one’s ego. That is why there are very few among the highly placed who are prepared to side with the Truth. It often happens that only those who occupy a lower position in society come forward to do so. This poses a serious trial for the preacher of God’s word. He has to guard himself against holding these persons inferior as others do. They must be given equal status in an Islamic society. The true emissary of the Almighty is one whose relation with his Maker is so strong that he passes his lonely nights in restlessness and is often forced to spring out of his bed. He holds his companions who are kneeling to pray to God in the stillness of the night in such high esteem that they become the centre of his attention.

To take anybody other than God to be worthy of worship is the greatest crime in the eyes of God. No one guilty of this crime can escape punishment. It is the duty of the preacher to save himself from polytheism and to call the people to the Truth, primarily those who are near to him. In order to support the Truth, one has to kill one’s ego. That is why there are very few among the highly placed who are prepared to side with the Truth. It often happens that only those who occupy a lower position in society come forward to do so. This poses a serious trial for the preacher of God’s word. He has to guard himself against holding these persons inferior as others do. They must be given equal status in an Islamic society. The true emissary of the Almighty is one whose relation with his Maker is so strong that he passes his lonely nights in restlessness and is often forced to spring out of his bed. He holds his companions who are kneeling to pray to God in the stillness of the night in such high esteem that they become the centre of his attention.

To take anybody other than God to be worthy of worship is the greatest crime in the eyes of God. No one guilty of this crime can escape punishment. It is the duty of the preacher to save himself from polytheism and to call the people to the Truth, primarily those who are near to him. In order to support the Truth, one has to kill one’s ego. That is why there are very few among the highly placed who are prepared to side with the Truth. It often happens that only those who occupy a lower position in society come forward to do so. This poses a serious trial for the preacher of God’s word. He has to guard himself against holding these persons inferior as others do. They must be given equal status in an Islamic society. The true emissary of the Almighty is one whose relation with his Maker is so strong that he passes his lonely nights in restlessness and is often forced to spring out of his bed. He holds his companions who are kneeling to pray to God in the stillness of the night in such high esteem that they become the centre of his attention.

To take anybody other than God to be worthy of worship is the greatest crime in the eyes of God. No one guilty of this crime can escape punishment. It is the duty of the preacher to save himself from polytheism and to call the people to the Truth, primarily those who are near to him. In order to support the Truth, one has to kill one’s ego. That is why there are very few among the highly placed who are prepared to side with the Truth. It often happens that only those who occupy a lower position in society come forward to do so. This poses a serious trial for the preacher of God’s word. He has to guard himself against holding these persons inferior as others do. They must be given equal status in an Islamic society. The true emissary of the Almighty is one whose relation with his Maker is so strong that he passes his lonely nights in restlessness and is often forced to spring out of his bed. He holds his companions who are kneeling to pray to God in the stillness of the night in such high esteem that they become the centre of his attention.

To take anybody other than God to be worthy of worship is the greatest crime in the eyes of God. No one guilty of this crime can escape punishment. It is the duty of the preacher to save himself from polytheism and to call the people to the Truth, primarily those who are near to him. In order to support the Truth, one has to kill one’s ego. That is why there are very few among the highly placed who are prepared to side with the Truth. It often happens that only those who occupy a lower position in society come forward to do so. This poses a serious trial for the preacher of God’s word. He has to guard himself against holding these persons inferior as others do. They must be given equal status in an Islamic society. The true emissary of the Almighty is one whose relation with his Maker is so strong that he passes his lonely nights in restlessness and is often forced to spring out of his bed. He holds his companions who are kneeling to pray to God in the stillness of the night in such high esteem that they become the centre of his attention.

To take anybody other than God to be worthy of worship is the greatest crime in the eyes of God. No one guilty of this crime can escape punishment. It is the duty of the preacher to save himself from polytheism and to call the people to the Truth, primarily those who are near to him. In order to support the Truth, one has to kill one’s ego. That is why there are very few among the highly placed who are prepared to side with the Truth. It often happens that only those who occupy a lower position in society come forward to do so. This poses a serious trial for the preacher of God’s word. He has to guard himself against holding these persons inferior as others do. They must be given equal status in an Islamic society. The true emissary of the Almighty is one whose relation with his Maker is so strong that he passes his lonely nights in restlessness and is often forced to spring out of his bed. He holds his companions who are kneeling to pray to God in the stillness of the night in such high esteem that they become the centre of his attention.

The extraordinary nature of the Prophet’s discourse was so telling that even those who denied the truth could not contradict what he had to say. So, they told their people, in order to satisfy them, that he was a magician or a sorcerer and that his superb preaching was due to his being a magician or a charmer, and not to his being a prophet. Similarly, they used to say that the Qur’an was the work of a poet. The answer to this was that it was enough to compare the prophet with the magicians and poets and then see the difference between them. A world of difference would be found between them and no serious-minded person would confuse the one with the other. The basis of poetry is imagination and not facts and realities. That is why poets have flights of fancy, allowing their ideas to go hither and thither. Unlike the poets, the Prophet and his companions focussed their entire attention upon God—the greatest Reality. Their lives were ideal examples of harmony between preaching and practice. Deep knowledge of God (ma‘rifah) made them remember their Creator on all occasions. They were extremely cautious and, if they took action against anyone, it was only in self-defence. One who is not serious about the life Hereafter cannot be serious about leading a God-oriented life in this world.

The extraordinary nature of the Prophet’s discourse was so telling that even those who denied the truth could not contradict what he had to say. So, they told their people, in order to satisfy them, that he was a magician or a sorcerer and that his superb preaching was due to his being a magician or a charmer, and not to his being a prophet. Similarly, they used to say that the Qur’an was the work of a poet. The answer to this was that it was enough to compare the prophet with the magicians and poets and then see the difference between them. A world of difference would be found between them and no serious-minded person would confuse the one with the other. The basis of poetry is imagination and not facts and realities. That is why poets have flights of fancy, allowing their ideas to go hither and thither. Unlike the poets, the Prophet and his companions focussed their entire attention upon God—the greatest Reality. Their lives were ideal examples of harmony between preaching and practice. Deep knowledge of God (ma‘rifah) made them remember their Creator on all occasions. They were extremely cautious and, if they took action against anyone, it was only in self-defence. One who is not serious about the life Hereafter cannot be serious about leading a God-oriented life in this world.

The extraordinary nature of the Prophet’s discourse was so telling that even those who denied the truth could not contradict what he had to say. So, they told their people, in order to satisfy them, that he was a magician or a sorcerer and that his superb preaching was due to his being a magician or a charmer, and not to his being a prophet. Similarly, they used to say that the Qur’an was the work of a poet. The answer to this was that it was enough to compare the prophet with the magicians and poets and then see the difference between them. A world of difference would be found between them and no serious-minded person would confuse the one with the other. The basis of poetry is imagination and not facts and realities. That is why poets have flights of fancy, allowing their ideas to go hither and thither. Unlike the poets, the Prophet and his companions focussed their entire attention upon God—the greatest Reality. Their lives were ideal examples of harmony between preaching and practice. Deep knowledge of God (ma‘rifah) made them remember their Creator on all occasions. They were extremely cautious and, if they took action against anyone, it was only in self-defence. One who is not serious about the life Hereafter cannot be serious about leading a God-oriented life in this world.

The extraordinary nature of the Prophet’s discourse was so telling that even those who denied the truth could not contradict what he had to say. So, they told their people, in order to satisfy them, that he was a magician or a sorcerer and that his superb preaching was due to his being a magician or a charmer, and not to his being a prophet. Similarly, they used to say that the Qur’an was the work of a poet. The answer to this was that it was enough to compare the prophet with the magicians and poets and then see the difference between them. A world of difference would be found between them and no serious-minded person would confuse the one with the other. The basis of poetry is imagination and not facts and realities. That is why poets have flights of fancy, allowing their ideas to go hither and thither. Unlike the poets, the Prophet and his companions focussed their entire attention upon God—the greatest Reality. Their lives were ideal examples of harmony between preaching and practice. Deep knowledge of God (ma‘rifah) made them remember their Creator on all occasions. They were extremely cautious and, if they took action against anyone, it was only in self-defence. One who is not serious about the life Hereafter cannot be serious about leading a God-oriented life in this world.

The extraordinary nature of the Prophet’s discourse was so telling that even those who denied the truth could not contradict what he had to say. So, they told their people, in order to satisfy them, that he was a magician or a sorcerer and that his superb preaching was due to his being a magician or a charmer, and not to his being a prophet. Similarly, they used to say that the Qur’an was the work of a poet. The answer to this was that it was enough to compare the prophet with the magicians and poets and then see the difference between them. A world of difference would be found between them and no serious-minded person would confuse the one with the other. The basis of poetry is imagination and not facts and realities. That is why poets have flights of fancy, allowing their ideas to go hither and thither. Unlike the poets, the Prophet and his companions focussed their entire attention upon God—the greatest Reality. Their lives were ideal examples of harmony between preaching and practice. Deep knowledge of God (ma‘rifah) made them remember their Creator on all occasions. They were extremely cautious and, if they took action against anyone, it was only in self-defence. One who is not serious about the life Hereafter cannot be serious about leading a God-oriented life in this world.

The extraordinary nature of the Prophet’s discourse was so telling that even those who denied the truth could not contradict what he had to say. So, they told their people, in order to satisfy them, that he was a magician or a sorcerer and that his superb preaching was due to his being a magician or a charmer, and not to his being a prophet. Similarly, they used to say that the Qur’an was the work of a poet. The answer to this was that it was enough to compare the prophet with the magicians and poets and then see the difference between them. A world of difference would be found between them and no serious-minded person would confuse the one with the other. The basis of poetry is imagination and not facts and realities. That is why poets have flights of fancy, allowing their ideas to go hither and thither. Unlike the poets, the Prophet and his companions focussed their entire attention upon God—the greatest Reality. Their lives were ideal examples of harmony between preaching and practice. Deep knowledge of God (ma‘rifah) made them remember their Creator on all occasions. They were extremely cautious and, if they took action against anyone, it was only in self-defence. One who is not serious about the life Hereafter cannot be serious about leading a God-oriented life in this world.

The extraordinary nature of the Prophet’s discourse was so telling that even those who denied the truth could not contradict what he had to say. So, they told their people, in order to satisfy them, that he was a magician or a sorcerer and that his superb preaching was due to his being a magician or a charmer, and not to his being a prophet. Similarly, they used to say that the Qur’an was the work of a poet. The answer to this was that it was enough to compare the prophet with the magicians and poets and then see the difference between them. A world of difference would be found between them and no serious-minded person would confuse the one with the other. The basis of poetry is imagination and not facts and realities. That is why poets have flights of fancy, allowing their ideas to go hither and thither. Unlike the poets, the Prophet and his companions focussed their entire attention upon God—the greatest Reality. Their lives were ideal examples of harmony between preaching and practice. Deep knowledge of God (ma‘rifah) made them remember their Creator on all occasions. They were extremely cautious and, if they took action against anyone, it was only in self-defence. One who is not serious about the life Hereafter cannot be serious about leading a God-oriented life in this world.