the true concept of eeman

7/29/2019 The True Concept of Eeman

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THE

TRUE cONCEPTOF IMAN

( * ELAH * RASOOL * NA BI * EMAAN )

by

Sheikh Abu-Muhammad Abdul-Haadi

Al-Qaadiri Radawi

PUBLISHED BY

IMAM AHMED RAZA ACADEMY


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DURBAN SOUTH AFRICA

A BARA KAA TUR RAZA P UBLICATION

COPYRIGHT RESERVED

Date of Publication: Rajab 1422 A.H. (October 2001)

Number of copies: 1 500

Publishers:

Imam Ahmed Raza Academy

Ahmed Raza Building

3rd Floor, 20-22 Lorne Street

Durban. 4001

South Africa

Postal Address:

P.O. Box 5325


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FOREWORD

nce time immemorial there existed two groups amongst the Muslims. One group comprthe sincere believers and other group were the hypocrites. The former group refrainedtering falsehoods and the latter were steeped in deception and falsehood. The hypocritaced great emphasis on Tauheed, Shirkand Bidah, but their hidden agenda was to keeearts and thoughts of the Muslimsaway from the Beloved Rasoolr.

oday, the hypocrites still exist in our society. Under the guise of the righteous peoplewemselves only understand the true concepts ofTauheedand who are the true propagatTauheed, they have confused the innocent minds on the very issues ofTauheed, Emaa

c. Unsuspecting Muslimshave fallen prey to such aspersions with the result that theyemselves doubt their own beliefs.


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ut,Alhamdulillah, the author of this book, Maulana Abdul Haadi al-Qaadiri, has done a gervice to the cause of theAhle Sunnah Wa Jamaahby carefully expounding on the trueeanings of all the four Islamictechnical terms (Elah, Rasool, Nabi and Emaan). He hasgically and rationally explained these concepts so as to facilitate their understanding wit

uch clarity to enable the readers to make a distinction between them. These concepts aeir meanings have been carefully researched from the Quranand the Hadithand their

uthenticity should, therefore, not be doubted.

he contents of this book will safeguard the unsuspecting Muslimsfrom falling prey to theypocrites and Kuffaar. The information contained in this book is, in my humble opinion, eneficial to the Muslims. MayAllahY the Almighty make it easy to all Muslimsto read,nderstand and appreciate the knowledge contained in this book.Aameen.

Sayed Mohammed Habeeb Chisti

Publications Department Raza Academy)

1 Rajab 1422 A.H.

9 September 2001 INTRODUCTION

here were always two groups amongst the Muslims. This is a historic fact. One group wnown as the Mukhliseen[1]and the other the Munafiqeen (the hypocrites). The former

garded as the true religious Believers, and the latter was regarded as mere namesake


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elievers. There were numerous distinctions between these two groups. One of the impond distinguishing factors of the sincere Muslimswas faithfulness in their every action anords which emanated from the depths of their hearts. Every word uttered from their lipsalculated and never contributed to deception or falsehood. It was for this clarity and truat Islamhonoured their every word.

n the contrary, the Hypocrites spoke sweet words but had a deceptive hidden agenda.herefore, the Holy Quranrefuted their words in very strong terms though they seemedxternally very sincere. The Holy Quransays that on one occasion the Hypocrites came te Beloved Habeebr and declared: *

We testify that you are the Rasool of Allahr!

one looks at this declaration, it will seem very noble and sincere, but AlmightyAllahIfutes this saying: *

And AllahI is the witness that these hypocrites are liars!

another place the Holy Quransays:* And when they receive any good, the hypocrites say that this

good is from AllahI.

ow true and noble are these words! But the Holy Quranhas condemned their words asecause their intentions were corrupt. They intended to mislead with sweet talk. The fireclaration made by the Hypocrites that they testify that Sayyiduna Muhammad r is the RAllahe, that is, all good comes fromAllahI and the Rasoole cannot do any good for


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nyone. In this declaration, the Hypocrites praisedAllahI with the intention of insulting tasoole. Therefore,AllahI condemned their Hamd(praise) as blatant Kufr(infidelity).

uch is the condition of todays Munafiqeen. They place great importance on Tauheed,orship, Shirkand Bidah. But their real intention is to keep the hearts of the Muslimma

way from the Beloved Rasool ofAllahe. They harp on the TauheedofAllahI and insulttegrity of the beloved servants ofAllahI. They misinterpret the technical terms ofElah,asool, Nabi, and Emaan.

heir corrupt presentation of these terms confuses the masses, and because of their outwarb of piety and devotion, they easily convince and influence the layman. The soft andweetness of their words melt the unwary public who look at them as angels that descen earth as beacons of guidance. But when the Holy Quranexamines this outward piety weetness, it turns out to be nothing but hypocrisy and deception.

e have seen many Muslimsof good, sound Islamic backgrounds and possessing pristineeliefs become victims of this calculated hypocrisy. This has further led to disunity in the nited brotherhood of the MuslimUmmah. It is amazing that the promoters of this hypouoteAyahsof the Holy QuranandAhadithto substantiate and acknowledge their Kufrtond convince the unwary Muslims.

felt the hammer of Truth bash my consciousness to do something about this onslaughtgainst Islamand the Beloved Servants ofAllahe. Haqqpenetrated my heart and forced

take action swiftly and save the unwary souls from being enslaved by Hypocrisy and Kence, I invoked the Glorious and Compassionate Lord of Mercy e through the Waseelao

eloved Habeebe to grant me courage and Toufeeqto guide this beloved Ummahon theistine beliefs of theAhle-Sunnah wa Jamaah.

or this reason, I very humbly present this manual ofHaqqto this beloved Ummahfor thenefit and reading pleasure. I have sort assistance from many sources to compile the bospecially from the works ofAlaHadrat Mujaddid Imam Ahmad Rida al-Qaadirit, Hakeemmmat Hadrat Allama Mufti Ahmad Yaar Khan Naeemit and many other Ulama. May the


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ercifulAllahe sanctify their souls. In this book are unbiased and correct explanations ofur fundamental Islamictechnical terms ofELAH, RASOOL, NABI and EMAAN.

pray that AlmightyAllahI protect the Emaanof every Muslimand bless their hearts andouls with love, honour, andAdabfor His Beloved Habeeb Sayyiduna Muhammadur-

asoolullahe and theAwliyaand Swaliheen. AMEEN.

heikh Abu-Muhammad Abdul-Haadi Al-Qaadiri Radawi

hadim of Ilm-Shareef

0 Jamadiul-Awwal 1422

0 August 2001

DEDICATION

This book is dedicated to all those

who are searching for

TRUTH

for the sake of

TRUTH


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THE CONCEPT OF ELAH

his era is regarded as the modern age and everything is being planned to suit the curremes. The modernists have also modified the Religion of Islam, accordingly. They have besenting Tauheed, Risaalah, Nubuwwah, and Emaanin scientifically designed models, w

as resulted in people destroying their Emaan. This modernist approach to Islamis havinerious and adverse effect on the beliefs ofMuslims. The ill-informed leaders and so-calletellectuals have placed their trust on limited knowledge, whims and fancies to interpret vine Laws. They in turn propagate this to the unwary masses resulting in the Emaanof

eople to be destroyed or corrupted. Due to a lack of knowledge and spiritual insight, theneral public has lost their sense of judgment and understanding. The following state ofairs has prevailed:

People who speak fluentArabicor Urduare regarded as great Ulama. One weloquent in lecturing is regarded as a greatAalim.

One who wears colorful clothes and dances to music is regarded as a great Su

One who writes Taweezor attends to the sick and oppressed is a Wali. One wquotesAyahsof the QuranandAhadithShareefat every opportunity is regarded adynamic leader worthy of being followed.

One who is always seen calling people to the Masaajidand going door-to-dooto-city, and country-to-country on Tableeghmissions is a pious and true servant oIslam.

ne will be terribly mistaken if one uses these as a criteria or yardstick to judge excellencne has to judge everything on the scale of the Shareeah, that is, the Holy Quranand thunnah.


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he Holy Qurantells us about two groups who are never compatible. AllahI states:* Allah is not to leave the Muslims in the present state of affairs in which you are, until

separates impure

from the pure. (Al- Imraan 3:179)

ho are those people whomAllahI addresses as Tayyib(pure) and who are those peoplho are referred to as the Khabees(impure) byAllahI? Are the Tayyib, those who just h

ath and put on clean clothes, and the Khabees, those who have unclean bodies with filthothes, the same? Let us ask the Quranwho these two groups are. Concerning the sincend Tayyibservants,AllahI states:-*You will not find a people who believe in AllahI and the Last Day taking as their friends

who oppose AllahI and His

Rasool, even though they be their fathers or their sons or

their brethren or kinsmen.

he aboveAyahgives the characteristic of the pure and sincere Muslimwho do not

ompromise with the misled and corrupt sects. Since their faith inAllahI and HisRasoolure, therefore they do not associate with the Khabeesand impure.

llahI informs the world about the filth and impurities of the Khabeesand evil ones in clerms as follows:-


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uttered the words of Kufr and have

become Kaafirs after accepting Islam.

mam Ibne Jareer t, Imam Tabraani t, Abush-Sheikh tandIbne Mardoya t all narrate fromayyiduna Abdullah ibne Abbaas t that once the Beloved Habeebwas sitting under a treeen said that shortly a person will come and who look at you with evil satanic eyes. Justperson with devilish eyes came by. Sayyiduna Rasoolullahcalled him and asked, What e reason that you and your colleagues utter words of disrespect for me?The man left turned with his colleagues. They all swore in the name ofAllahI and said that they did

y a word of disrespect to him. On their words the aboveAyahwas revealed in theirfutation and condemnation.

Nowadays, the modern trend is not to condemnnyone no matter what ever or however he beliefs

They say that a Muslim is he who reads the Kalimand performs Salaah, immaterial if he subscribes toorrupt beliefs. The ignorant have taken the place

Allah I and dissolved His entire Divine ordinance.The Kalima and Salaah has become the ultimate

ardstick to gauge Emaan, Kufr and piety. Let mepresent to the reader the yardstick of differentiatios ordered by the AlmightyAllah I. He I states inhe Holy Quran:


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rue piety is not to turn ones face towards the east or west in Salaah but real piety is thabring total Emaan on AllahI and the Day of Judgment and the Angels and the Quran an

the Prophets.

he aboveAyahclearly declares that Emaandoes not depend on merely believing only onecessities ofDeenand disrespecting the fundamentals.

ow that we have distinguished the pure from the impure, let us proceed and discuss theoncept ofTauheedin accordance with the explanation from Holy Quranand Hadith. I feat it is important to inform the readers of the correct concept ofTauheed, a concept wh

as been unanimously accepted for the past 1422 years.

Everyone knows that Tauheed and Risalah form thundamental foundation on which the entiretructure of Islam rests. Everyone has to read and

believe in it in order to enter Islam. I would like to

iscuss the true meaning ofElah (Allah I) - on whbasis the concept of Divinity depends and what arehe factors of differentiation between servant-shipnd Divinity.

The meaning of, is, There is no deity besidesAllah I. After all, what is Elah? In this day andge ELAH is generally said to be One who

possesses the Knowledge of the Unseen (), One


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who is Haazir and Naazir, One who gives children,One who grants you Shifa (cure) from sickness, Onwho gives assistance, One who listens from aistance and one who sees from a distance, etc.

Such classification is done deliberately so as to labhe general public, who belief that Sayyiduna

Rasoolullah e and the elite Awliya possess suchualities, as Mushriks. The Munafiqeen say that su

belief is certainly Shirk because one has put the

reation in par with the CreatorAllah I.

The pre-Islamic pagan Arabs held the same beliefegarding their idols. The Mushrikeen said that the

godhad the knowledge of Ghaib and renderedssistance when needed and called upon. The

Munafiqeen say that the Muslims have alsottributed these qualities to the Prophets u and tohe Awliya similar to the Mushrikeen of Arabia. Thu

hey say, they have entangled themselves in Shirk

At the outset, I would like to declare that thisllegation is totally baseless. It is a result of corrup


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beliefs and ignorance. The meaning ofElah isertainly not as advocated by the objectors nor is toncept of Divinity based on such qualities. If it wao, then according to the Holy Quran, we will be

ompelled to accept thousands ofElahs. (Allah Iorbid!) IfElah was based on the possessing of th

Knowledge of the Unseen (Ghaib) then the HolyQuran informs us about Sayyiduna Esa u when heddressed his Ummah, saying:* And inform you about that which you eat in your homes and that which you stored aw

Please study the words and very carefully. Arabic grammar they are both Mundare verbs, botbeing in the present and the future tenses. So themeaning of the above Ayah will be as follows: Andnform you about that which you eat, and will eat i

our homes, and that which you store or will storeSayyiduna Esa u says that he informs them of allhat.


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This Ghaib does not end here. Its chain ofnformation goes a long way. Seeds are planted inhe soil. It germinates, bares fruits and grains.

Every grain and fruit has the name of the consume

written on it. Nabi Esa u knows those fruits andrains and of the people who will eat them. Now

magine how extensive and comprehensive theknowledge AlmightyAllah I has bestowed on NabEsa u. If Divinity was based on the knowledge of

Ghaib then how does the Holy Quran classify NabiEsa u. Will he be classified as Elah?

ONTROL OVER THE ELEMENTS OF THE WORLD

Divinity is based on control over the elements of the world, namely air, water, sun andoon, then by the virtue of the teachings of the Holy Quran, we are compelled to acceptayyiduna Sulayman u as Elah. With regards to his authority, the Holy Quranstates:* hen we subjected the wind to him that it moved by his command softly wheree desired. (As-Saad 38:36)**nd for Sulayman We made subservient the violent wind that it blew at his commandmbiya 21:18)


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is understood that whether it a gale or a breeze, whether it is a wind that blows easteresterly, southerly, or northerly, they are all under the command of Sayyiduna Nabi Sula

It is apparent that it is the wind that moves the clouds and clouds in turn bring rain. Rturn nourishes the ground, which in turn nurtures vegetation and growth of all creature

arth. Existence on the earth depends upon water on earth. By the virtue of this cycle,mightyAllahI has entrusted this power to His Prophet, Sayyiduna Sulayman u. So, in lthis Divine rule, Sayyiduna Nabi Sulayman u is to be regarded as Elahtoo! AllahI fo

URING THE SICK

the Holy Quran, it is stated that Sayyiduna Nabi Yusuf u inquired from his brothers aboe welfare of his father, Sayyiduna Nabi Yaqoob u. They informed him that due to excesying in remembrance of him he had lost his eyesight. Sayyiduna Nabi Yusuf u heard thews and said to his brothers:*

Take my shirt and place it on the face of my father and his eyesight will be restored

he Holy Quranalso tells us about Sayyiduna Nabi Ayyob u:* Rub your feet on the ground that will create water that will supply you water for both ba

and drinking.

ayyiduna Nabi Esa u once said:*


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And by the command of AllahI, I cure the blind and leper and raise the dead (give lifethem).

abi Esa u states that he cures the sick and gives life to the dead. Are these not the qualAlmightyAllahI which the Holy Quranexplains?*

And AllahI cures you when you are sick.

he verse .And He gives life and death It is certainly so!evertheless, by the aboveAyahwe are given to understand that AlmightyAllahI has bles special servants with the power to cure the sick and to raise the dead.

o not forget the incident of Sayyiduna Ebraheem u mentioned in the Holy Quranwherei

e told about the four birds, which were slaughtered. Their meat were minced and mixegether. Thereafter, the Glorious Prophet u called out to them individually. Each one of trds became alive as they were before they were slaughtered. The Holy Quransays:*

Then he called on to them and they became alive.

spite of all these blessed powers a servant remains as a servant andAllahI remainsAA servant can never be on par withAllahI nor can he be associated withAllahI. His D

owers will always manifest from the bodies of His beloved servants. From the abovecidents, in no way will Sayyiduna Nabi Esa u, Yusuf u, Ayyob u and Sulayman u becameah. They are and will always remain the beloved servants of the GloriousAllahI.


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RANTING CHILDREN

he Holy Qurantells us that Sayyiduna Jibreel u went to Sayyiduna Maryam u at a time whe was preparing to make Ghusalat a concealed spot. When he appeared in a human fo

shocked her to see a foreign man. The Angel u confronted her by saying:* I am a messenger of your Lord I have come to give you a pure son.

ow was this possible because the Munafiqeensay that onlyAllahI can give a son? Is thngel u committing Shirkor is the Holy Qurancontradicting itself? No certainly not! Theunafiqeenare confusing this issue because they quote thisAyahof the Holy Quran:*

He gives a son to whom He ordains and He gives a daughter to

whom He ordains.

ou be the judge. The Holy Quranuses the word (to give) forAllahI and the same w for the Angel Jibreel u. The words are the same. The meaning is the same butAllahoes not become Jibreel u and nor does Jibreel u becomeAllahI. So if Divinity is based ving a son then we will be compelled to accept Jibreel u as Elah.

O LISTEN AND SEE FROM A DISTANCE

he Holy Quranspeaks about Sayyiduna Sulayman u. Once he approached the home of tnts. An ant said to its fellow ants:*


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Oh Ants! Turn your holes or else you will be trampled by

Sulaymanu and his army who will not be aware of you.

ayyiduna Sulayman u heard these words of the ant and smiled. The Holy Qurantestifiesis: *

Nabi Sulaymanu laughs at the comment of the ant.

he Mufassareenstate that Sayyiduna Sulayman u heard the speech of the ant from threiles away. Imagine how loud the speech of an ant is when you put it close to your ear. o you will not be able to hear it. But the Prophet ofAllahu heard its words from a distathree miles! In this scientific period, no instrument could be invented to hear the soun

n ant. So if the Munafiqeenbase Divinity on the concept of hearing from a distance witny device, thenAllahI forbid! Nabi Sulayman u is considered to be Elah.

another incident, the Holy Quranspeaks about Sayyiduna Nabi Yusuf u. Zulaikah tookusuf u into a secret room which was protected by seven doors inter-linking one chambenother. She then locked the secret chamber and tried to seduce the Prophet ofAllahu.cident was taking place in Egypt but his father, Sayyiduna Nabi Yaqoob u, who as in Kin

Syria) was fully aware of the situation and immediately came to his rescue. The Quranstifies to this in these words:

* And no doubt the woman desired him and he would have

also desired her if he would not have seen the proof

of his Lord. (Sura Yusuf 12:24)


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hat was that proof which Nabi Yusuf u saw and which assisted him in this serious situathe proofwas the presence of his father, Nabi Yaqoob u who appeared in front of him d him away from the intentions of Zulaikah. Pay attention to the word, which means

eeand which refers to Burhaan(proof) that the Nabi u saw. It does not refer to a Burhat he felt or heard of. Rahyameans to seeand hence he saw the BurhaanofAllahe Prophet ofAllahNabi Yaqoob u who came to his assistance. So the Quranspeaks of turhaanhe saw. AllahI states in anotherAyah:*

Oh people! Verily a proof from AllahI has come to you.

veryone recognizes in thisAyahthatAllahI refers to His Beloved Nabi u as His Burhaanroof). Imagine the powers of Nabi Yaqoob u, who witnessed this incident from a far aw

ountry, which was taking place in a super secret chamber hidden from the vision of evere observed and intercepted this happening in the darkness of this chamber and instantlame to assist his son.

he Holy Quraninforms us of another incident concerning Nabi Yaqoob u. * When the caravan departed from Egypt (with the shirt of Nabi Yusufu) their father (N

Yaqoobu) said in KinaanNo doubt I find the fragrance of Yusuf.(Sura Yusuf 12:9

ne should calculate the distance between Egypt and Syria and fathom the power oferception of Nabi Yaqoob u, who smelt the fragrance of the shirt of his son in Egypt fromstance country like Syria. So if Divinity is based on hearing, seeing and smelling from astance, then Nabi Yaqoob u and Nabi Sulayman u will also be categorized as Elah.


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AAZIR AND NAAZIR

Divinity is based on being present everywhere at the same time, then let alone one or te will be compelled to accept thousands ofElahs. (Allah I forbid!)

hen Nabi Sulayman u was informed of the throne of Bilqees, he ordered for the retrievais throne. Bare in mind that Nabi Sulayman u was in Palestine and Bilqees throne was

ecured in a security tight chamber with constant guard in far away Yemen. The Holy Quxplain how this throne was retrieved in the following words: *

He said, I would bring the throne of Bilqees to you before the

blink of your eye.

llahu Akbar! Remember thatAsif Barkhiyyaneither went to nor saw the city ofSabahinemen. He also did he see the palace and throne ofBilqees[2]. Yet, he sat at the same s

alestine and before the blink of the eye, he brought this huge and heavy throne from Sathe presence of Nabi Sulaymanu. This is the power ofHaazirand Naazirof a Waliof

raeel.

he Holy Quranstates:

* The Angel of Death gives you death that is appointed upon you.

he Holy Quranfurther states:


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hese Angels refer to the assistants of the Angel of Death. Imagine how busy are thesengels who remove the souls of millions of creatures around the world at a specific time.xecute this duty with absolute precision and never falter. This entire world and every spare always in their vision as a dot in the center of the palm. They also recognize creatu

n earth and follow them wherever they are to remove their souls on the designated time* That Iblees along with an entire group observes you from a spot where you cannot see

om this injunction, we are given to understand that these cursed devils are granted so ower byAllahI to mislead that they can see the entire creation at once at any given timhey are also aware of the intentions in the hearts of the people. It is for this reason thathen a person intends to do any good, the devil immediately comes to mislead him. Thise power ofHaazirand Naazirgranted byAllahI to the cursed Shaytaan.

ook at the sun, the moon and the stars in the sky. They observe the entire world all thend prepare the gardens and fields, cleanse the earth and ripen the fruits and grains. Ifvinity was based on being Haazirand Naazirthen the exalted Angels, Malakal Maut (Aneath) and his assistants will all be Elahs. Similarly, the cursed Shaytaan with his evil ge sun, the moon and the stars in the heavens will all be Elahs. The idol worshippers ght to ten godsbut the Munafiqeenwill end up with more gods than servants.

O FULFILL DESIRES AND OFFER ASSISTANCE WHEN CALLED

vinity also does not depend on these qualities. AlmightyAllahI has blessed His belovedervants and their belongings with these qualities. When Sayyidah Maryam u experienced


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bour pains for the first time, she was alone in the jungle. She had no one to comfort his experience was absolutely foreign to her. She was terrified and cried out: *

Ah! How nice if I had died before this and forgotten everything!

er painful cry invoked the Mercy ofAllahI and the Merciful Lord responded in these wor* A voice called from below her, Oh Maryam do not fear. Your Lord has made for you

fountain under your feet.

om the word it indicates that a fountain sprang up from under her feet. This is simthe fountain ofZamzamthat sprung up from under the feet of Sayyiduna Ismaeel u.

he Quran further states: * And shake the dry branches of the date tree towards you, it will

drop fresh dates (for you).

llahI is comforting Sayyidah Maryam u by instructing her to eat the dates and drink theater which will remove her fear and discomfort. It is evident that her discomfort, miseryar were removed through some dates and water, which were created by her sacred han

nd feet.


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mightyAllahI informs the people that He has entrusted amazing powers in the hands aet of HisAwliya. These powers are such that if they touch a dry branch it transformsstantly into fresh fruit, which removes discomfort, misery and fear. If this is so, then wh

ant theAwliyaofAllahcast a vision on ones dry and ailing heart and fill it with theweetness ofEmaanand Marifah? Why cant the beloved servants ofAllahI assist at timefficulties and solve the problems of the oppressed? It is only the Munafiqeenwho disagth the Divinely Blessed powers entrusted byAllahI to these beloved servants.

he Holy Quranrelates to us the incident of Firoun. When the day of Firouns destructioame, Sayyiduna Jibreel u appeared on horseback. Fresh vegetation sprung up from everpot on the dry desert where the hoofs of the Angels horse stepped. Saamriwatched thimazing miracle and gathered some sand from under the hoofs of his horse. He kept thisfely and waited for an opportunity time.

nce when Nabi Moosau went to Mount Turto receive the Torah, he was delayed to retuolden calf was made and Saamriplaced this miraculous sand in the calfs mouth. The goalf came to life and began screaming. The Israelites saw this and began worshipping thehis is how the Holy Quranrecords the words of Saamri:

* I (Saamri) gathered a handful of sand from the footprint of

Jibreels horse. I put it into the mouth of the calf and this

is what I desired.

hisAyahteaches us that the relics (Tabarrukaat) of the beloved servants can give life toead things. The sand that gave life to the metal calf did not touch the body of Jibreel u.as a reflected touch. Sayyiduna Jibreels u feet touched the saddle, which touched theorses stomach. The radiation them moved to the legs, which discharged the radiation toeless sand and ignited it with Hayaat(life). This ignited sand was then transported to thouth of the calf, which was activated. This activation caused discord amongst the Israeecause the gold used to make the calf was the possession of the Kuffaar. If Saamri usedold of the Believers then Bani Israeel would have all been blessed with Hidayah. This is


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milar to one attending the lectures and sitting in the company of people with corrupt behich eventually destroys ones Emaan. ThisAyahalso tells us that there is Shifain the sMadina Munawwara because those sand particles had kissed the sacred Nalain Sharee

Sandals) of Sayyiduna Rasoolullah e.

f Divinity depends on giving Shifa or removingmisfortunes then Sayyidah Maryam u and Sayyidunibreel u will also be regarded as Elah. In fact t

medication of doctors and herbs of the Hakeems wll have to be called Elah. MayAllah I protect

rom the misconception and mischief of theMunafiqeen.

REATOR, OWNER OR POSSESSOR AND ETERNAL

he Munafiqeenbelieve and propagate that Elahis He Who is a Creator, Possessor andmmortal. There is no doubt that AlmightyAllahI possesses these qualities but Divinity dot depend on these qualities. This is because beforeAllahI created anything, that is, bes quality of manifested, He was still Elahand after creating creation, He is still Elah.milarly, after He sends all those whom He blesses to Jannahand all those whom He

entences to Jahannamand declares that all shall remain therein till eternity, then too it wot affect the status of Him being Elahnor will the eternal dwellers ofJannahand Jahannecome on par with His unique status ofElah. The Holy Quranspeaks of the eternal life e dweller ofJannahand Jahannam. *


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They will eat forever the fruit of Paradise.* The dwellers of Jannah and Jahannam will live there forever.

o according to the Munafiqeenthe fruits ofJannah, its dwellers, Jannah itself, the fire oell, its dwellers and Hell itself are all Elah. (Allah I forbid)

NTERESTING INCIDENT

nce a staunch TauheediScholar Molvidelivered a lecture in a Muslimfunction. In the chis speech he translated the first two words of the Kalima Tayyiba( ) as follows:

There is no one who can give you a son.

There is no one who can fulfill your needs and desires.

There is no one who can listen to your call.

There is no one who can assist you in distress. onlyAllahI Alone can.oincidentally, the organizer of the function was a Mukhlis Sunni Muslim. This statementmazed and troubled him. The next morning, the Touheedi Molviwaited for the host to thnd bid him farewell with a golden handshake. The host was nowhere to be seen. Frustrd him to the home of the host. When he confronted him, he demanded compensation favel expenses and payment for his time. The host replied: Molvi Sahib! Did you forget ghts inspiring lecture so quickly? You are entangled so early in the morning with Shirk!ave learnt a great deal from your enlightening talks and strongly intend to apply your preachings as long as I live. Your arguments of Tauheed really impressed me, especially th


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ummary of the first two words of the Kalima Tayyiba - There is no one who canompensate your travel costs, and there is no one who can repay you for your effort, theo one who can give you any Nazrana (gift)but AllahI. Now what do you want fromeek your requirements from AllahI alone.

hoever regards these powers as Elahand base Divinity (Olowwiyyat) on such qualitiesbsolutely misguided.

HE SHAREE MEANING OF ELAHAND DIVINITY

here is no doubt that it is a fundamental Islamic belief that the SublimeAllahI is Eternal-Hearing, The All-Seeing, The Granter of Good, The Helper in Need, The Creator and Twner of the Universe, The Curer of Sickness and The Comforter of Pain. But these areeither the primary factors that Divinity is dependent on nor the differentiating factor betllahI and His servants.

here is one fundamental factor that really differentiates betweenAllahI and servantsherebyAllahI remainsAllahI and the servant remains as the servant.AllahI or Elahis ho isWealthy, Opulent and Independent , but a servant is always in need and

ependent on someone. His status is that he is always in control of someone else.

ahis He Who is totally Independent and Self-sufficient. He is the Wealthiest of all and

arefree of everything. In Sura Ikhlaas, we are firstly informed of a unique status ofAllah* AllahI is independent and carefree.


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he nextAyahsays: * He is Father to no one nor born of anyone.

hisAyahclearly speaks of His Unique Independence because servantship and Prophethbased on dependency.

nally, He I declares:

* And there is nothing similar to Him.

his is certainly so because everyone and everything is dependant on Him I and exists dum I and it is He I who fulfils the needs of everyone. In otherAyahsAllahI says:*

And AllahI is Carefree and Independent of the Universe.* AllahI is Wealthy and Independent and you are poor and dependent.*

AllahI is not in need of any assistance because of

weakness and dependency.


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hese are the factors of differentiation where the servant remains a servant and Elahremah.

he Holy Quranstates thatAllahI is (Sees and Hears) andAllahI says man is (sees and hears).AllahI is Alive and the servants are also alive. With all thesemilaritiesAllahI is Elahand human beings are His servants. This is becauseAllahI isarefree and Independent while man is careless and totally dependent onAllahI to exist

llahI Who has entrusted the qualities of and to his servants andAllahI possesses the power to strip them ofese qualities when and how He ordains.

MPORTANTNOTE

ccording to the illustrious Suffiyaand Tasawwuf, the word Qayyumiyat is a techname for a station ofWilayah. When a Saalikreaches this stage, he is called Qayyoom, wfers to him being a reason for the stability of this world. Therefore, it is recorded in the

ooks of the Mashaaikhof the Mujaddiyya Silsilathat the sameAwliyaare known asayyoom, the first and others Qayyoom, the second, etc. The Hadith Shareefrefers to thages in these words: *

It is due to them (Awliya) that AllahI sends rain and due to

them that AllahI gives sustenance.


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ndoubtedly, AlmightyAllahI personally possesses the qualities of hearing to calls, offerissistance, granting desires, giving children, curing the sick, etc. He I has blessed some pecial servants with such qualities, a proof of which was given from theAyahof the Holyuran. With all these privileges and blessing, He remains as the independentAllahI and pecial servants remain as dependant servants. When these qualities manifest from Hiseloved servants, it is not their personal power, but actually it is the original Power ofAlla

rough them. They become the mirrors in which the qualities ofAllahI manifest.

he qualities ofAllahI are His personal powers and eternal, which exist with Him from etl eternity. On the contrary, the qualities found in His beloved servants are not personal essed and entrusted to them by AlmightyAllahI.. How can there then be any similarityower between the Independent and the dependent? This factor is the fundamental diffeetween Divinity and servant-ship am presenting the following example for clarity, but with no intention of similarity. We kat the engine of a train pulls its couches on a railway line with great speed. The enlightind knows very well that the movement and speed of the coaches are totally dependane pull and power of the engine. If the engine is disconnected from the coaches, it will

ecome motionless. It does not possess personal power of movement but solely depends

e engine to move it.

the sun shines on a mirror its image, brightness and heat will appear and become evidel its qualities will be reflected on it. But the intelligent person knows that despite the facat the sun seems to be in the mirror, the sun is still the sun and the mirror is only theirror. If the sun moves away from the mirror, none of its qualities will be seen in it. Th

an never become the mirror nor can the mirror become the sun.

one looks into the mirror, ones exact image will appear. When one moves ones finger,otion can be seen in the mirror. No idiot can say that the image and the movement of tnger is the quality of the mirror, or the mirror has become the person. The mirror will remirror and the person will remain a person.


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he same rule and example may be applied toAllahI and the servant, and to the wealthe needy. How beautiful did some Sufiput it,

An Aarif shows you AllahI but cannot become AllahI

The mirror shows the image but cannot become the image.

would like to quote the following Hadith Al-Qudseeso that an understanding could be gn what AlmightyAllahI has to say about His Special servant i.e. theAwliyaAllah,*

AllahI says: When I love My servant, I become his ears and

eyes and thought and hand and feet with which he hears, sees,

touches, and moves.

he simple meaning of this Hadith Al-Qudseeis that whenAllahI accepts and loves His servant (theAwliya)AllahI becomes his ear by which he hears, AllahI becomes his eyerough which he sees,AllahI becomes his hand with which he does things,AllahI becos tongue with which he speaks, andAllahI becomes his feet by which he moves.

urelyAllahI is pure of any shape and form nor does He have any organs. The organs he


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e a metaphor and refer to His Divine Powers. AllahI does not enter into the body of Hervants nor does He penetrate them. What actually happens is that when the Sublime Loower I beams His Divine Lustres of Power on His elite servants, he begins doing things tanifests the power and glory of His Almighty Creator I.

hen these extraordinary happenings manifests from a Prophet, it is called a Mohjiza. Wnon-Prophet pious Muslimdisplays a miracle, it is called a Karamat.

N OBJECTION (A DOUBT) OF THE MUNAFIQEEN

om my past arguments, the Munafiqeencan raise objections to further confuse things. y that if the basis of Divinity is wealth and independence and servantship is based on n

nd dependency, that is Elahis always carefree andAbd(servant) is needy, then theushrikeenof Arabia would not have been Mushriksnor their Elahs(idols) false nor abshis is so because the Holy Quranaddresses their idols as Elahand condemns theirorshippers as Mushriksbecause none of the Mushriksregarded their Elahas Ghani

wealthy) and independent. They believed that their deities were the servants ofAllahI ependent on Him. The Holy Quransays that if you ask the Mushriksas to whom the skind earth belongs to, they will say AllahI. If you ask them who gives sustenance, theyy AllahI. If you ask them who is the King and controller of the earth and skies, they y Allahthe AlmightyI,etc.

he Hadith Shareefis evident to this fact that when the Mushrikeenof Arabia tied theirhraamfor Hajjor Umrahthey read the following Talbiya:* Oh AllahI! You do not have any partners besides one and that partner is also your serv

ith all this in mind, they still called their idols Elahand the Holy Quranalso declared ts Mushriks.


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e have to ponder here: After all, what was that belief and what faith did the Kuffaar havth their idols that they regarded them as Elahand associates ofAllahI. It was simply

ommon thing and that was they believed that idols possess the following Divine qualities

a) They possess Ilme-Ghaib,

b) They are Haazir and Naazir,c) They can see from a distance as they see from near,

d) They fulfil our needs and desires,

e) They hear our cries and come to our assistance, and

f) They give comfort to the disturbed and distressed.

he Kuffaarhave become Mushriksdue to the above beliefs because Divinity is based onese qualities. If one accepts that any servant or creation possess such qualities then on

ccepted them asAllahI. Hence, the Mushrikeenhave attributed such qualities to their dnd become Mushriks. The same is the condition of todays Muslimswho attribute suchualities to Prophets andAwliyaand say that the Prophets andAwliyaare Elah.

MPORTANT NOTE: This is the ultimate argument and objection of the Munafiqeenby wey accuse the general and majority ofMuslimas Mushriks.

HE ANSWER TO THE OBJECTION OF THE MUNAFIQEEN

he foundation ofShirkis based on associating partners withAllahI. The Holy Quranconis: *

Then the Kuffaar place servants in par to AllahI


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he Holy Quranfurther states that on the Day of Judgment, the Mushrikeenwill tell theirat they were greatly mistaken *

Because we regarded you (idols) as the Lord of the Universe.

is clear and understandable that the basis ofShirkis to regard anyone in par withAllahhere are two reasons for regarding anyone as being in par toAllahI.

1) To elevate a servant to such heights that his status is raised to that ofAllahI, thato regard the servant as the possessor ofIlmeGhaib, being Haazirand Naazir, to gradesires, to assist in time of crises, etc. as being his independent and personal powers

2) To degrade the status ofAllahI to that of a servant, that is to regardAllahI asequivalent to His creation. Furthermore, to believe that in certain things the servant isdependent onAllahI and likewise to believe thatAllahI is dependent on His servant fsome things.

he above two reasons are the basis of believing that a servant isAllahI. These are the asic concepts that the KuffaarArabs believed in that made them become Mushriks. Somem believed that the Angels are the daughters ofAllahI,while others believed that thols are His sons. It is obvious that in the relation of father and son, one depends on ther and in relation to class and gender, both are equal. The pagans Arabs were Mushri

ue to these beliefs and the Holy Quranhas condemned such beliefs in numerous Ayahs.ccordingly, the Quran states:

* No one has given birth to Him and no one is born from Him, nor is anything like Him

he Quranfurther states:


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His King. (Sura Bani-Israeel 17:111)

* And they have set up a relationship between Him and

the Jinn. (Sura As-Saffat 31:158)

was the general beliefs of the pagan Arabs that their idols were regarded as the servanllahI andAllahI is dependent on them. They believed that after the creation of this DullahI got so tired and weak that He did not have any power and strength to run His affahey said that all idols and deities have taken control and now run the affairs of the worldhis belief is Shirkbecause it makes the status of the servant equivalent to that ofAllahIkenAllahI to be dependent on His servants and visa versa. There are numerousAyahsfute such beliefs.AllahI states:

* No tiredness has come to Me in creating the world.* AllahI created these things and did not get tired.

And none is supporter of Him because of

weakness. (Sura Bani-Israeel 17:111)

owever, such beliefs of the Kuffaarare certainly Shirk. Some Kuffaarbelieved in two go


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ne is the god of good and the other the god of bad. They also named the god of goodYezdaaand the bad one Ahirman. They also elevated some imaginary servants of theods so high that they were also regarded as gods.

lhamdullillah!No Muslimever holds such absurd beliefs. If a Muslimbelieves that by th

essings and endowment of the AlmightyAllahI entrusted on His special servants:

a) to possess the power ofIlmeGhaib,

b) to be Haazirand Naazir.

c) to grant assistance at times of need,

d) to hear to calls from both near and far,e) to grant desires, etc.

is neither Kufrnor Shirk. Similarly, the Kuffaarof Arabia were not condemned as Mushrolely on the basis of such beliefs. The fundamental bases of condemnation for becomingushrikswas based on those absurd beliefs, which I have, presented as spoken byAllahe Holy Quran.

he illustrious Sahabaalso believed thatAllahI has blessed His Beloved Rasoole with theower to grant the desires of the Ummahand come to their assistance when called. Whee Sahabacommitted a fault they humbled themselves in the sacred court of the Beloveabeebe and cried:*

Cleanse us, Oh Beloved Rasool of AllahI!

hy should they not plead to him to be cleansed when AlmightyAllahI states in the Holyuran:


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O * nd My Beloved Rasool cleanses them and teaches them the

uran and wisdom.

llahI again states:* Oh Beloved! Collect their charity and with it cleanse them both internally and externally,

plead (Dua) on their behalf, your

Duas are tranquility to their hearts.

e understood from the aboveAyahthat only the Holy Quran, Hadith, fasting and Salaahannot thoroughly cleanse a substance until such time the sacred blessings and favours oeloved Habeebe does not aid you. The Holy Quranand Hadith Shareefare the water aghly spiritual detergents. The blessing of the August Rasoole is the spiritual hand to

ctivate the detergents. If you leave water and soap in a container without the hands toem, no clothes or body can be cleansed.

A blind Sahaba, Sayyiduna Uthmaan bin Haneef t came and cried by the Habeebe for ye-sight). It was granted to him.

Sayyiduna Qatada t severely injured his eye in battle. He held the eyeball in his hand a

quested the Habeebe to fix it. He fixed it and restored his eyesight to normal.

Sayyiduna Okasha t kissed the seal of Prophethood on the Habeebse back and wasanted the surety ofJannahin this world.

Sayyiduna Jaabir ibne Abdullahs t two sons tragically died on the day he invited the Hfor a meal to his house. Before eating food, the Habeebe asked for the children whoseeadbodies were hidden in the house. The deadbodies were presented and the Hab


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ised them to life again.

A camel complained to the Habeebe of tyranny and oppression by its master. The Habsummoned the owner and sort freedom for the camel.

A captured deer sought security from the Habeebe and it was granted its wish.

The Habeebe initially used a dry date tree stump as a Mimbarin Masjidun-Nabawi. Whe correct Mimbarwas made, the stump was replaced by it. The dry stump cried like a br being removed from the contact of the Sacred Body of the Habeebe. It spoke like auman crying and protesting against the departure. The Habeebe spoke to it and comfors a mother comforts a child. The Habeebe asked it its desire and granted it was grantedesire. The stump rejoiced and stopped crying.

Sayyiduna Rabeeah bin Kaab Aslami t requested the Habeebe his company in Jannahwas granted to him. In Sahih Muslimit is recorded:* ayyiduna Rabeeah t said: I request you your company in Jannah.

his was the standard ofEmaanof the Sahaba. They did not request Emaanand virtuous

mal, or good death and security from the dangers of the grave, or peace and tranquilitye Day of Judgment, or safely crossing over Pulsiraat(bridge) into Jannah. They requeste company of the Habeebe, which encompasses and supercedes everything else.

he Sahabataught us that no matter how much worship or devotion one can do, it is of nalue if the Habeebe is displeased or if one is far away from his holy presence. The key tvery success and gaining salvation is solely based on ones relation with the Habeebe.

owever, on the request of Sayyiduna Rabeeah t the Beloved Habeebe did not say:Rabeeah! Jannah belong toAllahI, I cannot grant it to you or I do not have the authoright in the matters ofAllahI. Instead, the Glorious Prophet ofAllahe replied:


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our request is granted. Is there anything else you desire?

ayyiduna Rabeeah t said: * his is all I desire.

his Sahih Hadith Shareefclearly declares that by theAta(blessings) of AlmightyAllahI,

ayyiduna Rasoolullahe fulfills the desire of his followers. If by believing that by the Gracnd Blessings ofAllahI, the August Habeebe possesses Ilme Ghaib, fulfills the needs of mmah, and listens and responds to the calls of his followers as being Shirk, then all theahabat will be classified as Mushriks. (AllahI forbid!)

is amazing that the Divinely-blessed powers ofIlme Ghaib, the granting of desires andving assistance of the Noble Prophets ofAllahu is such a clear reality that even the Kuf

the era of respected Prophets u confirm them. The Holy Quraninforms us that wheneroun and his nation experienced anyAzaabofAllahI, they ran to Sayyiduna Moosa u aeaded to him as follows:

* (Oh Moosa!) This time if you remove this calamity from us, we

will certainly bring Emaan on you and certainly send

the Israelites with you.

either Sayyiduna Moosa u nor didAllahI refute their requests as Shirk. In fact, the Nob


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ophet u prayed for them andAllahI removed His IAzaabfrom them. After being savee Duasof the Prophet u, the ungrateful mischievous Israelites went against their word d not bring Emaan. SoAllahI sent anotherAzaabon them. This is whatAllahI has to bout them: *

When we lifted the Azaab from them for some time they turned away.

he point to note here is, if the request of the Israelites to Nabi Moosa u was Shirk, then unishment andAzaabon them should have increased and not being lifted.

hat a tragedy and shame! Some of todays Kalimareciters are more ignorant that the K

those days.


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THE CONCEP T OF RA SOOL

here are two portions of the Kalima, namely andhe reader has been thoroughly explained about the concepts ofElahand the basis ofvinity. Now, one has to understand who a Rasoolis, the meaning ofRisaalah, and whae factor on which Risaalahis based.


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MPORTANT NOTE

isaalahmeans to sendand Behsatalso means to send. But the difference between two terms is that Behsatmeans to just send while Risaalahmeans to send with somethinat is, to send someone to the other to deliver something. Hence, Risaalahis more excesuperior to Behsat. Therefore, ordinary people will not be regarded as Rasools. The br

anslation ofRasoolis a beneficial messenger. Then there are two types ofRasool:

a) without authority b) with authority

he example ofRasoolswithout authorityare the Angels and the leader amongst them

ayyiduna Jibreel u. AllahI states: * he appointer of the Angels as messengers. (Sura Faatir 35:1)

he Rasoolwith authority are the Noble Prophets ofAllahu and the King amongst them iayyidul Alameen Muhammadur Rasoolullahe. Without intention of similarity, I wish toesent this example. A King sends, viathe post to his Ministers, his orders to be implem

mongst his subjects. A member from the postal department will deliver the sealed envelthe Minister, who will in turn open the official envelope, read its contents and announcficial laws to the subjects for implementing. They will also announce the punishment foose who break the law and the reward for those who promote and upkeep the law.

he point to note here is that the officer from the postal department delivered the messaom the King to the Ministers. The Ministers delivered the official message of the King toubjects. Both messengers conveyed the same message but the status of both is not theme. The former is an officer with no authorityand the latter is a senior officer of

uthoritywith special powers, that is, to award benefits for obedience and punishment fsobedience.


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he conclusion we derive from this protocol of both the officers is that the former servese latter is served. Punishment for disobedience or award for obedience will totally rem

n the discretion of his Ministers. Any disobedience of the law will be now be regarded asrect dishonor to the King because he has entrusted this authority to his Ministers.

milarly, the server messengers serve the served messengers as servants and assistantserson can become the Ummatiof an Angel nor are the commands of an Angel binding oat person. The names of the Angels are not mentioned or read in the Kalimato qualify

s a Muslim. In fact, the Angels u are the servants of the Noble Prophets u and, likewise,o are the people. This sequence of authority is Divinely ordained by AlmightyAllahI an

ntrusted or blessed to His chosen servants. It is for this reason that the followers aregarded as their Ummahand read their Kalima. Their commands are binding on the peo

ways bear in mind this distinctive difference for further clarity on the Risaalahof Sayyiduhammad e.

hy do we read in the Kalima Tayyibaand not ? An incident iscorded in Muslim Shareefon the authority of Ameeril Mohmineen Sayyiduna Omar Al-

arouq t. He said that once he was present in the Holy Court of the Habeebe. A person was garbed in white clothes and had black hair came to him. He seemed like a traveler. Nthe Sahabarecognized him, that is, he was not a resident of Madina Munawwara. He s

ont of the Habeebe with great respect in theAttayhiyyatposture with his hands on hisnees. It seemed as if he was performing Salaah. He then respectfully asked the Habeebve questions. They were:

1) What is Emaan?

2) What is Islam?

3) What isAhsaan?

4) When will Qiyaamahcome?

5) What are the signs ofQiyaamah?

s the August Rasoole replied to each question, the visitor confirmed them by saying:


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O ! *! You speak the truth, You speak the truth!

e then left after the last answer. After his departure, the Beloved Habeebe informed that the visitor was Angel Jibreel u who had come to educate them about the Deenwith

uestions.

bserve here that the Angel u did not address the Sahabadirectly by saying I am Jibreend learn these questions from me. He instead humbled himself with great respect in froe Habeebu like a student and presented these questions. He wanted the Habeebe to

nswer the questions so that the Sahabawere enlightened. Why did the Angel u do this?as because it is not binding on the people to be obedient to him. His posture ofAdabinttayhiyyatposition taught the Sahabathe posture they must adopt in the presence of thorious Rasoole. He also taught the Sahabathat he too, like them, is a humble servant mmatiof the Habeebe. Now that the beloved Rasoole has explained the answers, it wnding on the Sahababecause they are subjected to his commands.

his is the true difference between a Rasoolwithout authorityand a Rasoolwith authout the Munafiqeenregard the Beloved Rasoole as mere messengers or postmen withouuthority. They are greatly mistaken and misled. They cannot distinguish between theisaalahof Jibreel u and of Sayyiduna Rasoolullah e. In light of this they are actuallysobedient to the Prophet ofAllahe and certainly do not follow him. Therefore, they do ualify to be included as his Ummati. The Holy Quranreiterates the authority ofRisaalahllows:

YAH 1 * y Nabi cleanses their Zaahir and Baatin and teaches them the


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ook and Wisdom (i.e. Quran and Sunnah).

is obvious that if the Habeebe was a mere messenger without authority, then surely ll not possess the power to spiritually cleanses the Zaahirand Baatinof his nation and a

ducate them.

YAH 2 * Oh Habeeb! Take from their wealth their charity and with it purify them and cleanse them

pray good for them. No doubt, your prayer (Dua) is tranquillity for their hearts. (Sura T9:103)

hisAyahrefers to authority of the Habeebe who is capable of cleansing the internal andxternal impurities of his followers.

YAH 3 * h Habeeb! From your wives, keep with you whom you desire and keep away from you

you desire.

hisAyahtells us of his authority of choice.

YAH 4 *


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When AllahI and His Rasool makes a decision in a matter then no male or female Muslimany rights pertaining to their

personal matters.

hisAyahtells us about his authority in decision-making.

YAH 5 Oh Beloved! By the Oath of your Lord! These people cannot be believers until such timedo not accept you as a final Judge in all their matters. They should not have any grous

their hearts after you give a verdict, but should bend their heads in satisfaction.

hisAyahtells us about the authority of the Rasoolein Judgement and all matters conces Ummah. It is obvious that if a Rasoolhas no power of authority then how is he to bedge in all matters of the Ummahor have other powers as mentioned in the aboveAyah

rge the objectors and Munafiqeento ponder over the quoted words ofAllahI.

HE NECESSITY OF A RASOOL

is a fact thatAllahI is nearer to us than our jugular vein. He states in the Holy Quran:* We are closer to you than your jugular vein.


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ut we are far away from Him I. Sheikh Saadi Shiraazi t has beautifully put it:

The Beloved is nearer to us than ourselves, but what is amazing is that our vision is far afrom him.

e I cannot directly nourish us because we are darkness and He I is Light. We are weak e I is All-Powerful. Therefore, it was necessary that there be a powerful medium to act aansformer between the All-Powerful and the weak so that Divine radiation does not burcipient in any transaction between the Creator and creation. This Barzakhwill be receiv

rectly from the All-Potent Sublime Creator I and will be distributed to the weak and neeeation.

his is similar to the arteries that take blood from the heart and distributes it to all parts oody. The soul supports and nourishes the body through the medium of the heart and livaking all this into account, how will it be possible for our inferior dependant selves to thke Mercies directly from the Almighty and All-Potent Creator I? Or for that matter, to re

s I Divine Presence directly? Where have you seen a 100-watt globe surviving the direceneration of thousands of volts from a power station? If it were not for smaller sub-statth massive and powerful transformers, every home or consumer would have burnt to a

herefore, it was absolutely necessary for a powerful transformer and medium between treator and creation to enjoy the Divinely Blessed bounties and radiation. Such a transformedium is called a Rasooland his mediation is known as Risaalah.

is compulsory on every person who desires to reach the proximity of the Sublime Creatseek the assistance ofRasool. There is no other way besides this route. In fact, if one

tends to be saved from any natural disasters or Divine Punishment, one has to seek theecurity and protection of the Rasool.AllahI states:


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he explanation of thisAyahcan be understood by this example. There is a deep well thaonsists of pure crystal water. Mud, sand and dirt lies below this. One intends to retrieve ean water without contaminating it with the dirt below. One also does not want to lose ucket by it getting stuck in the mud and dirt. So one will use the assistance of a rope wine end tied to the bucket and the other held in the hand. This rope will then act as a stor the bucket not to sink too deep and get entangled in the dirty debris at the floor of thell. It will also be a medium between you and the water so that you will be able to achieour objective.

milarly, this Duniyais a deep well, which contains the water of clear crystal beliefs andrtuous deeds that will nourish the garden ofAkhirah. It also contains the dirt of deceptironeous beliefs. We are the example of the bucket that enters this well to take pure anean water. Hence,AllahI states in the Holy Quran:*

And He has not created Man and Jinn but for His worship.

was the Divine Ordinance I of the Merciful Lord that did not want His selected servantset engulfed in the evils of this world. He ordained for them to safely and correctly admineir lives and reaches the ultimate goal. Hence, He I guided the existence of their buckefely gather the good deeds and not get soiled or entangled in the filth ofKufrand Shirk

l up this earth. Therefore, the Merciful Lord I sent the most unique and powerful mediund rope and hooked this beloved Ummahto one-side and His Divine Hands of PowerQudrat) held at the other end. AllahI generated and passes His mercies through one ens rope, while the other end distributes them to His servants. It is this Barzakh-e-Kubracalled the strong rope of Allahand in common terms refers to Sayyidulameen Muhammadur-Rasoolullahe. Who ever held firm to this rope has indeed held fae Divine Hands ofAllahI. AllahI verifies:


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AllahsI Hands are on his hands.

.B. The Hands ofAllahI mentioned here are not physical hands. It refers to the Power udratofAllahI.AllahI is pure from shape, body and physic.

NOTHER IMPORTANT POINT TO NOTE

ayyiduna Rasoolullahe is the most unique and powerful Barzakhand the rope ofAllahuman mind can comprehend the magnanimity and power of this rope. He is referred tARZAKH-E-KUBRA or the biggest WaseelabetweenAllahI and creation. Since thisedium is the biggest so will be the strength and the thickness of the rope. No power caeak or cut this rope. The problem now lies in how to tie this exceptionally thick rope to

uckets of this Ummah. The rope is so thick and powerful that no knot can be made on he only viable alternative to attach the little buckets to this enormous rope will only beossible with thinner ropes.

milarly, the general public is too weak and insignificant to directly attach themselves to orious Prophet ofAllahe. To make this link possible the MercifulAllahI has providedmaller ropes that are called Awliya. This sequence is clearly mentioned in the Holy QllahI states

*AllahI has showered his Nehmah on Ambiya, Siddiqeen,

Shohadah and Swaliheen.


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heAwliyaand Mashaaikhlink one to the Beloved Habeebewho then links one to theublime Lord of Power I. No matter how great a Walican be, he can never reachAllahIthout the guidance and assistance of the Rasoole. He can directly reach the Habeebe ll then take him to the Divine Presence. It is only and only the Beloved Habeebe that cke one or link one to AlmightyAllahI. No matter how expensive or powerful a motorca

an have, it will not be able to transport one from South Africa to Japan. It will surely takthe airport where one can board a plane that will take one to Japan!

N ADDED BENEFIT

ow that we have understood the important role of a Rasool, there are three more imporeliefs that are necessary to fulfill the requirements of correctAqaaidpertaining to the stRisaalah. They are as follows;

1) We have to believe that we cannot receive any Nehmahdirectly fromAllahI.Whatever Nehmahwe receive will be through the Waseelaof the Rasool. If that is nothen there was no need for a Rasooland his mission on earth would have been fruitleone believes that the Creator is the Giver and that the creations are takers, then whawould the need of a Rasoolbe? Such belief is certainly incorrect because if cancels thneed of a Rasool. In fact it refutes the entire station ofRisaalah.

2) We have to believe that a Rasoolis not insignificant and helpless like the generalcreation. ARasoolis that super-elite and beloved servant ofAllahI who receives allNehmahfromAllahI and possesses the power to distribute them to the people. If aRasooldoes not possess the power of receiving directly fromAllahI then he will bedependent on another Rasoolwho can take directly fromAllahI and give to him. Likeif he does not possess the power to give to creation, then he will be in need of anothRasoolcapable of distributing to creation.

3)

And finally it is necessary for the Rasoolto know and recognize the Creatorthathim and also know and recognize the creation that take from him. Without the knowlof both, a Rasoolwould not qualify to either take fromAllahI nor give to the needycreation. It is a fundamental article of Faith of theAhle Sunnah wa Jamaatthat allProphets are pure of sin and error. They execute every duty with absolute precision. Tare no ordinary human being and nor is the extent of their knowledge equivalent to aother creation.

HE REAL TRAGEDY


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hose who reject the WaseelaofNubuwwahand Risaalahand say that everything must brectly sought fromAllahI are actually rejecting the Risaalahof Sayyiduna Rasoolullah ehey also refute the second portion of the Kalima Tayyibai.e. . This is so becae can take everything directly from AlmightyAllahI, then what is the necessity for

ophets? AllahI forbid!

trust that we have now understood the relation of the RasoolwithAllahI. He takes fromllahI. Our relation with the Rasoolis to receive from Him. Therefore, he is addressed innses, that is, Rasoolullahand Rasooluna. WhenAllahI addresses him, He I will sayasoolullah, the Rasoolthat takes from Himand when we address him we will sayasooluna,our Rasoolthat gives us. Therefore, the Holy Quranhas addressed the Hab

as Rasoolullah, the RasoolofAllahe who takes fromAllahIand Rasoolukum, yourasoolwho gives to you.

HE STATUS OF THE RASOOL

llahI sent us to this Duniya, and similarly,AllahI also sent the Rasool. But whenever thuran speaks of our coming or creation the word KHALQis used.

YAH 1

* And AllahI has created you and what

you make. (Sura Saaffaat 37:96)

YAH 2


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* I have not created Jinns and mankind but for worship.

YAH 3 * And created those who were before you.

ut whenAllahI spoke of the coming of a Rasoolto this DuniyaHe I either used the worEHSATor RISAALAH. AllahI states:*

It is He who has sent amongst the unlettered people a Messenger from amongst the(Jumah 62:2)

notherAyahsays: * It is He who has sent His Messenger with guidance and the

religion of truth that he makes it prevail over all other

religions. (al-Fatha 48:28)

he Quranstates:


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and a Warner. (Baqarah 2:119)

* And we have not sent you but as a Mercy on the universe.

here are numerous suchAyahsin this respect. The words Behsatand Risaalatwere onsed for Prophets and not for the general creation. We are only His creation, but a ProphllahsI special creation and His Rasool. There are three important points to be noted in fference of sending between ordinary man and a Rasool.

rstly: An ordinary person comes to this world and does his own things. He is fullysponsible for all his actions. On the contrary, a Rasoolis officially sent byAllahI to doAwork.AllahI takes full responsibility for him. This is similar to two persons travelling to reign country. One person travels on his own accord for personal reason, while the othe

avels as an appointed ambassador of a country. The former will travel on his personalapacity and pay for his own expenses. His words and actions will be limited to himself anll be solely responsible for them. On the contrary, the government officially sends the lal his travel, boarding and lodging expenses will be provided by the sender. His actions aords will be regarded as a mouthpiece of his government. So there is a great differenceetween the travel of an unofficial and an official traveller.

econdly: We have come to this world to make something out of it. We have to rectifyurselves with correct beliefs to qualify as Mohminsand dogood deeds to become pious.

Rasoolcame to this world to elevate others. He was sent Divinely purified and perfectellahI. Others follow a Rasoolto perfect themselves and through him become pious. Botdinary people and the Rasoolboard on the ship of Islam. We board to go across and thasoolboards to take us across safely. This is similar to when passengers board a ship. Aaptain also boards with them. The fundamental difference between both boarding is thaassenger has to pay a fare for boarding and wants to go to his destination. But a captaisponsible to take the passenger to his destination and he takes money to do so. So the


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fference between the coming of ordinary people and a Rasoolis that ordinary people cathis world imperfect and a Rasoolis sent to perfect them.

hirdly: We come to this world uneducated and a Rasoolcomes fully educated by AlmigllahI. They actually come to educate the uneducated. We therefore quickly adapt to any

society. But when a Rasoolcomes he changes bad societies to good and is never influey any society foreign to truth and righteousness. The basic difference between our comind the coming of a Rasoolis that environment changes us and a Rasoolchanges thenvironments. An example of this is given in the Holy Quran. When Sayyiduna Nabi Esa orn he immediately spoke these words: Verily I am a servant of AllahI. I was given the Book (Injeel) and made a Prophet and Imade full of virtue wherever I am. And I was ordered to pray Salaah and exercise clean

as long as I lived and I was made to be kind to my mother.

l the tenses of thisAyahare of the past, which established that the RasoolofAllahu wally groomed with the best qualities and excellent conduct before being sent to this Dunhis is the unique status of a Rasool. Our Beloved Rasoole was born perfect and was a g

arifofAllahI. Therefore, he never went near any sin or corruption. As a child, one day, ill suckling milk under the care of Sayyidah Haleema Saadiyyah u, the children called hiay. At that tender age, he replied to them:*

I was not created for that purpose

ubhanallah! This is the characteristic and status of a Rasoolwhen sent to this world!

ote:


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hose who regard a Rasoolas unconsciousand ignorantas themselves, or astray, aostbefore the announcement of Prophethood, are actually rejecting the status ofophethood altogether. If a Rasoolneeded guidance as we need guidance, then it is

ompulsory for another Rasoolto offer his guidance for his salvation and he will belong tommati.

he most successful person is he who lives a pure life, always rememberAllahI and reguerform his Salaah. AllahI states:*

Undoubtedly he is successful who is clean and pure and he who remembers his Lord a

performs Salaah.

he Holy Quranestablished that the first step of success is to be pure. The question herises is: who is the purifier? The Holy Quranalso answers this question:*

AllahI says, My Nabi purifies them and teaches them the

Kitaab and Wisdom.

llahI further states:

* Oh My Rasool, take from them their charity and cleanse them and purify them with

is now clearly understood that we are dirty and require purification. But the Rasoolis pnd conducts purification.


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e have four basic things, namely, a body, a brain, a heart, and a soul. Our Beloved Rasessed us with four treasures, namely, Shareeah, Tareeqah, Marifah, and Haqeeqah.hareeahpurifies the bodies, Tareeqahpurifies our brains, Haqeeqahcleanses our heartarifahcleanses our soul.

he source and center ofShareeahis the sacred body of the Habeebe. The center ofareeqahis his serene heart. The center ofHaqeeqahis his blessed soul and the fountainarifahis the Habeebse secret. The August Rasoole has blessed us with four spiritual wwash off four impurities. The remaining fifth impurity is Nafs-e-Ammaraand this is the

orst one that cannot be cleansed with any water. The only resort to cleanse this impure fire of the ardent love of the Habeebe. This fire of Divine Love is the only one that c

urn and change the reality ofNafs-e-Ammara, change of originality transforms impuritieurities.

owever, creation is constantly dependent on a Rasool, as earth is dependent on water furvival. No portion of earth at any time is carefree from rain. Similarly, no human, no maow elevated he may be, can ever be independent of the Rasoolfor survival in this Duniy

hile being alive of after death in the grave or on the Day of Judgment. As every tree ananch or flower and thorn is dependent on the morning drops for rain, likewise, everyxcellence of man is subservient and dependent on the sacred station ofRisaalah. The garifand MujjadidofIslam, Imamul Akbar AlaHadrat Imam Ahmed Rida Al-Qaadiri t stat

Excluding the Lord of the Arsh (AllahI) whichever creation

receives any good, go it from him (The Habeebe).


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he NehmahofRasoolullahe is being distributed abundantly in the Universe. Let us praye too be showered and cherished with the Merciful raindrops of the illustrious and chariasooleAameen!

BJECTION OF THE MUNAFIQEEN

he rejecters say that if a Rasoolcan receive everything directly fromAllahI, then why we Angel Jibreel u appointed as a Waseelafor WahibetweenAllahI and His Rasoole? Toof of Jibreel u being a Waseelais found in the Holy Quran. AllahI states:*

AllahI had made the winged messenger (Jibreel).

notherAyahstates: * The Angel Jibreel placed the Holy Quran in the heart

of the Habeeb.

oth the aboveAyahstell us that as we are dependent and cannot take anything directlyllahI. Similarly, a Rasooltoo is dependent and cannot receive anything directly fromAll

he Prophets too are dependent on the Waseelaof a Rasooli.e. an Angel, who is referreuhul-Qudus or Jibreel u in the language of the Shareeah. It is for this reason that Sayyibreel u and his assistants are called Rasool.

HE ANSWER TO THIS OBJECTION


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he answer to this objection of the Munafiqeenis that the beginning ofWahiand appearSayyiduna Jibreel u to the Habeebe was the commencement and introduction and

mplementation of Divine Law ofAllahI and not to educate the Habeebe. The Sublime Load already enlightened the sacred heart of His Beloved Rasoole and filled it with uniquenowledge in the inception before sending him to this world. But the introduction and

mplementation of the Divine Law amongst the servants can only be possible after sendinWali. There are a few proofs to this aspect:

ROOF NO. 1

mightyAllahI introduces the Holy Quranin these words:* This Quran is guidance for the Pious.

his means, Oh Belovede! This Quran is guidance for the general servants who are impnd require guidance. I have perfected and Divinely guided you and you are not dependehe Quran for guidance. I am personally responsible for your guidance and you are directependent on Me. Therefore, there is no place in the Quran, that ever mentions that it so guidance for you i.e. .it is a guidance for you

ROOF NO. 2

he sequence of Revelation of the Quranonly began after the Habeebr reached the age 0. But the 40 years of his life before this was a spectacular example of humility, truthfulustworthiness, and justice. His remarkable Wahiperiod had such an impact on the paga


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rabs that they attributed the titles ofAl-AmeenandAs-Saadiqon him.

his guidance were subjected and dependent on the Revelation of the Quran, then his e0-year life period would have been in accordance to the general and corrupt Arab societarn from numerous authenticAhaadiththat his early 40 year life, let alone Kufrand Shi

ever even indulged in or went close to any idle play, fun, drinking, speaking a lie or anyon-virtuous acts. He never consumed any meat slaughtered on the name other thanAllaow you tell me, which Angel or Wahiprovided him with this exclusive Hidayahandonsciousness!

ROOF NO. 3

he Beloved Habeebe was in Ihtikaaffor six months engrossed in Ibadahprior to the firsWahihe received. This is an important point to ponder over because in this pre-Wahipe

ho taught him the ethics Divine Devotion?

ROOF NO. 4

is recorded that the Habeebe received the Salaahas a gift in the Heavens on the nightehraaj. He did not perform the Fajr Salaahon the morning of his return from Mehraaj.herefore, from the time ofZohr, Sayyiduna Jibreel constantly visited him for two days anemonstrated each Salaahto him. Thereafter, the five daily Salaahwas introduced and

mplemented.

n important point to observe here is that on the night ofMehraajfrom the beginning ofurney at the Kaabah, he performed Salaahand at Baitul-Muqaddas he made Imamatofe Prophets u in Salaah. He was the Imamand all the Prophets u were the Muqtadies.daanwas given and so was the Iqaamah. Thereafter, the August Habeebe let the Salaaamazing that he was proceeding to the Heavens to receive Salaahbut he performed Sa


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efore he went!

nother important point here is: why was he an Imamof in Baitul- Muqaddas? The followthis Jamaatwere no ordinary people. They were exalted Prophets, who had led the Sa

xplained and taught Salaahto their respected Ummahs. They were all Imamsof their

ations. The rule ofImaamatin Shareeahis that, that person will lead the congregation nows best and the most laws ofSalaah.

ROOF NO. 5

he truth of the matter is that all Wahiwas not sent to the Habeebe through the Waseeayyiduna Jibreel u. In the beginning, most of the WahiAllahI directly inspired the sacreeart of His Apostle r. AllahI verifies:* y Beloved Rasool does not speak on his desire. All his speech is the Wahi of AllahI, wh

sent to him.

is obvious that the Angel Jibreel u did not bring Wahifor every word spoken by the HaThe Quransays: *

Then My Mehboob proceeded from close to closest. Then he reached between 2 bows. the Creator inspired His servant with Wahi.

is obvious that in the special moments in the Super Arcane Precincts of Proximity, the Abreel u was no where near when the Majestic Lord inspired His Unique Rasoole with expecial Wahi. However, we are compelled to accept that the coming and going of Sayyid


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breel u with the chain of Revelations between the Lord of the Universe and His Belovedasoole was solely for the introduction and implementation if the Divine Law. This wasertainly not to educate the Unique Rasoole. If this was not so, then as we are rated asmmahof Sayyiduna Rasoolullahe, he too will be classified as an Ummatiof Sayyiduna JSimilarly, as we recite the Kalimaof the Habeebe, he too will have to recite the Kalima

ayyiduna Jibreel u.

HE WORD NABI

his subject has two sectors:

a) The status ofNubuwwahin Islam, and

b) The status of a Nabiin Islam.

e aware that the basis of salvation is not Tauheedbut Emaan, and the basis ofEmaaniOVE. Thus, the final conclusion is Salvation depends on LOVE. I will present few proofsstify this conclusion.

IRST PROOF

he cursed Shaytaan testified to the Divine Being and Majestic Attributes ofAllahI, to JaJahannam, to the Day of Judgment, to the Angels and to Taqdeer. Yet he failed to achlvation. He said:

* Oh AllahI! I swear on Your Dignity that I will mislead the entire mankind besides your si

servants.

y this statement we understand that Shaytaan was aware of the Divine Being and Attrib


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AllahI. He also knows very well that the sincere servants do not fall for his traps. Thisoves that he believed in Taqdeer. He then requestedAllahI:*

Oh LordI! Grant me freedom till that day when all will be raised.

his proves that he believes in Qiyaamahand its conditions. AlmightyAllahI states:* I will fill Jahannam with those who follow you.

his proves that he was also aware ofJahannamand Jannah. However, he believed on aticles of faith but the only problem was that he rejected Nubuwwah. This resulted in hisjection. The relation ofNubuwwahwith Tauheedis similar to the relation between the f

00 and a currency note on which it is printed. As long as it is printed alongside the officionetary stamp of a government it will not still retain its value of 100. But as soon as theficial stamp is erased then its value will drop to a piece of ordinary paper. Similarly, in t

arket place ofQiyaamah, the value ofTauheedwill only be recognized if it bears the staNubuwwahon it.

ECOND PROOF

alima Tayyibais the name of the KalimaofTauheedand the Oneness ofAllahI. But thalimaofTauheedhas two parts and .he first part deals with Tauheedand the second part deals with Nubuwwah. Imagine! Italled the KalimaofTauheedbut it deals with two things. It is clearly understood that theart explains the paperofTauheedand the second part tells us of the official stamp on


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alid currency note. This point clarifies that the Tauheedthat bears the official stamp ofubuwwahis recognized as the valid TauheedofEmaan. If it does not bear the official stNubuwwah, it will be similar to the counterfeit and rejected Tauheedof the cursed Dev

ence, if only Tauheedwas the factor of salvation then there certainly was no need to ine second part i.e. in the KalimaTayyiba.

HIRD PROOF

llahI has not mentioned anywhere in the Quranas i.e. those who believe inauheed. e used the terms for the males and for the female believers. He dise or when addressing the believers. IfTauheedwas sufficient for salvationllahI would have used these terms somewhere, but He did not! This proves without doat the validity of believing in Tauheedcertainly depends on the acknowledgment ofubuwwah.

OURTH PROOF

esides the Muslims, there are numerous other religions that believe in the TauheedofAut are not called Muslimsor Mohmin. Their salvation is not possible because they rejectubuwwahof Sayyiduna Rasoolullahe. Such religions are Shirk,Aariya, a group of Chris

nd Jews, etc. Until such time they do not accept and believe in the Nubuwwahof the Hathey will not qualify as Muslimsor Momin.

IFTH PROOF


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umerous Deenscame to the world from Sayyiduna Adam u till Sayyiduna Muhammad eas each one regarded as a separate Deen? It was not because their beliefs in Tauheedonflicted with the teaching of other Prophets. It was not because each Deenhad differeeins or Hashr, Jannahand Jahannam. It was not because one had a difference of opinioe Angels and concepts ofTaqdeerwith the other. Every Deenof every Prophet ofAllah

ad the exact same belief on every one of these aspects. They never disagreed or disputem and all had the sameAqaaidunanimously. With all these common similarities, why

ey regarded as different Deens?

his was because their Prophethood and Prophets were different. The Deenof Sayyidunaoosa u was different to the Deenof Sayyiduna Esa u because the Prophets were differend recognized with their respected Prophets. So we are given to understand that Deencnly be established and recognized by the Nubuwwahof a Nabiu. AllahI has never senauheedand Deento this world nor has He ever stated that these two factors are sufficier salvation.

IXTH PROOF

is our belief that every person will be asked three questions in the grave. They are: - Who is you Lord? - What is your Deen? - What were your views about this man?only the belief ofTauheedofAllahI was sufficient for salvation what was the need of

uestioning about His Nabie?

ONCLUSION


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e now reach a conclusion that salvation does not depend only on Touheedbut it depenmaan. And the basis, on which Emaandepends, is Nubuwwah.

NTERESTING POINT

nce we are discussing the questions of the grave, I would like to present an interesting maanenlightening point. The Angel asks three questions to the person in the grave. The:

1. Who is your Rabb?

The Mohmin answersAllahI

2. What is your Deen?

The Mohmin answersIslam

3.

What did you say about this person?

The believer will say: He is the True Rasool of AllahI

The interesting thing about these questions is thathe first two questions are about Tauheed and Deend do not bare the word HAZA (this). But the

ature of the questions changes when a person issked about Nubuwwah. The word Haza is usedere. It is not similar to the other two questions, t

s, who is your Nabi e? It amazing that theuestions are three but the nature of the questions


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s two! The reason for differences it thatAllah I aDeen is not shown to the person in the grave towhere the Angels can point towards and use theword Haza. But the Glorious face of the Habeeb

s shown to the Mayyit and asked, What did you sbout this (Haza) person?meaning what was yopinion in the Duniya about this unique person? Dou regard him as your Big Brotheror an ordinarseless human being or did you regard him as

matchless and the King of the kingdom of creation

ere too, the Munafiqeencan make two objections!

BJECTION ONE:

rstly, at any given time, thousands of people die and are buried throughout the world.milarly, how will it be possible at one given moment the face of the Habeebe is shown ousands of people who are buried in thousands of different places?

NSWER

he answer to this objection is that there is only one sun but it can be seen at any specifme by thousands of people, thousands of places at once. Each viewer can point out to ity This(Haza)is the sun. In fact, if thousands of mirrors are directed towards the sun


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ny given moment, thousands of people will see the same single sun together at that veroment or second. This is a cosmic example.

this advanced scientific era, our minds are very much influenced by the scientificchnology. Let us ask science to solve the question for us. I will present the television as

mple answer. Television is capable of broadcasting or relaying one person at any specif

the true concept of eeman

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