Oneness of Allah:

Allah almighty is one. Explanation of evidence of Allah and His oneness, in

this era, is required only by illiterate and silly ones. Otherwise, for an
accomplished person, it is enough just to divert his attention towards this matter.
is an often quoted proverb in Arabic which means that
everything is known by its contrast (opposition).For example, composure is
understandable for only a person who has already been distressed. One who has
never been in a fix can never understand the relish of ease. Day cannot be
distinguished without Night. Similarly, valuation of light is impossible
without darkness. Therefore, if we are not clear about the concept of evil, we
cannot enjoy the taste of right. Similarly, one who is not aware about Shirk
(polytheism, profanity), cannot recognize Tauheed (monotheism, belief about
oneness of God). As truth is recognized after understanding the concept of
wrong; similarly, we can rightly understand Tauheed if and only if we
understand What is Shirk?
Allah Almighty clearly described the conditions & states of Tauheed and
Shirk and thus ended all the concepts of profanity. But amazingly, controversy has
penetrated into Muslims even after the descriptions of Holy Quran. However, this
matter is confusing only for the people having confused, divergent and unclear
concepts, thoughts, and ideas.
What is Tauheed?
Tauheed means to accept Allah Almighty unequal and free from any partner
with respect to His existence and attributes (Sifaat), i.e. to believe that no one else
is like Allah Almighty. So, if one accepts anyone else like Allah Almighty then one
is doing Shirk with respect to His existence. Ilm (knowledge), Sama (hearing) and
Basar (vision, seeing) are the attributes of Allah Almighty and if we consider that
anyone else can be Allahs partner in these attributes (Sifaat), we will be polytheist
(with respect to His attributes).
Difference between Tauheed and Shirk:
So, we came to know about the meaning of Tauheed that no one should be
ascribed associate to Allah in His existence and attributes (Sifaat). A question
arises here that if Ilm (knowledge) is an attributes of Allah; is it Shirk to
mention this quality with anybody else? Sama (hearing) and Basar (Vision) are the
attributes of Allah; is it Shirk to mention these qualities with anybody else?
Similarly, the Hayat (life) has been proved for Allah Almighty. Is it Shirk to say
any other having the quality of Hayat (life)?
Hayat of Allah Almighty and that of Human:
Everyone believes in the Hayat (life) of Allah. And all those who are
bestowed with the quality of life by Allah Almighty, possess this quality. Thus we
recognize the quality of life for us and admitted it also for Allah Almighty. Reason
is that we do not consider our or anybodys life as the life of Allah. Because, Allah
Almighty grants life to us; but no one is there to grant life to Him.
Our life is temporary, granted by Him (Allah), confined and mortal. Allahs
life is neither temporary nor granted and confined. So, as we came to know that
Allahs life is not temporary, conferred and our life is conferred (by Him); Allahs
life is eternal while ours is mortal thus the Shirk ended. Keep on presenting these
concepts in all concerns, the matter will keep on being very clear.
The Divine Power of Allah and Human authority:
A question arises here, has Allah created any power in man or not? If not
then what would be the difference between human and stone? Allah Almighty is
omnipotent and authorized. Does the power and authority that Allah has conferred
to everyone make the man authorized or not? So, Allah and human both become
authorized. Whats that? Listen carefully! Allah Almighty is not dependent in being
authorized. Allahs power is not granted by anyone, rather it is His own &
personal and the man is dependent in being authorized.
Knowledge of Allah and that of Human:
Knowledge is an ornament for humanity. But, knowledge is a divine
quality of God. Is, so, it Shirk? (No.!) The reason is that the knowledge of Allah
Almighty is not like that of man. Allahs knowledge is His own while our
knowledge is conferred by Him.
Similarly, Allah is seeing and hearing and says that He has made the man
with the quality of seeing and hearing. So, the attributes of Allah are independent
and self-efficient. While, the attributes of man are dependent upon His favor.
Because, Allah gave these qualities to them and they themselves and their
attributes are under the power and grip of God. This is the actual difference
between divinity and humanity.
So, the concept of Shirk got cleared that if we associate Allahs own
attributes, i.e. not conferred by anyone, with anybody else then it is Shirk. Shirk
does not come true due to the reasons that Allah has granted to anyone. Because, if
Allah had not granted these attributes to the human being, there would have been
no one able to see, hear and no one would have life and knowledge. So, well say
that Allahs attributes are eternal and everlasting and those of man are temporary.
Allahs excellence is not created by anyone while mans perfections are granted by
Allah. If we believe in Allahs granted power, authority, hearing and listening for
anybody; it is not Shirk. Because, when the concepts of Allahs grant came in,
Shirk vanished.
But a question arose here. You said that when concepts of Allahs created
thing came in; Shirk vanished. Whereas, the actual case is not like this. The
polytheists used to worship idols and they were asked that who created the idols
they worship. Then, Allah says, They would say Allah created.
1
(So,) we come to know that it is not enough to accept the idea of Allahs
creation. And merely, to have an idea of being creation is not sufficient to get rid
of Shirk. But it is also necessary not to ascribe associate in Allahs special
attributes (i.e. to accept that the attributes of any person are not like those of
Allah) and to believe that every attribute of Allah is His special attribute.
Belief of polytheists:
It is correct that polytheists had admitted their Gods as creation of Allah.
But after admitting it, they also ought to have admitted that creation was
dependent on creator, creation could never exist without existence of creator and
1
If you ask them who created them, they will necessarily say, Allah, then
whither they are turning away?
creation was dependent upon creator in getting death as well as life. This belief
was very essential. But those polytheists said that it was right that Allah created
them (i.e. their wrong Gods); but, He gave them divinity after their creation. So,
now Allah had nothing to do and they (their Gods) could do as they wish; because,
Allah had not kept them under His command and provided them with the quality of
permanence that they could do without His command. It was the belief of those
idiots. Whereas, they should have realized that any creation could not be
permanent.
Divinity cant be Granted:
Almighty Allah can give everything but not divinity. Because, divinity is a
permanent thing while a granted thing cant be permanent. Divinity has same
meanings like permanence.
But, it was the belief of polytheists that they said that Laat and Manaat
2
were so pious people that Allah said, Your adoration has reached its peak; now I
grant you with independence. Nothing is obligatory for you and there is no
restriction upon you. In this way Allah gave divinity to all of our Gods. A person,
who believes that Allah has given that attribute of divinity to anyone, is polytheist
and atheist. It is the fundamental difference between believers (Momins) and
polytheists (disbelievers) that polytheists were convinced about the concept of
grant of Divinity for Ghair-ullah (other than Allah) while Momins were not willing
to accept the divinity and self-efficiency for any noble and pious person even for
Holy Prophet .
Every Action with Command of Allah is Exactly Tauheed :
Allah says:

Who is he that would intercede with Him except with His Permission?
3
So, we have come to know that to believe in the concept of intercession
(Shafaat) without permission, is Shirk and with permission, it is right Tauheed.
So, the belief that someone can fulfill any need without the permission of Allah
Almighty is Shirk and when the belief of Gods permission comes in then Shirk
disappears.
(Isa) Jesus Making Dead Alive :
2
Names of the people the polytheists used to worship the idols of.
3
Here, a rule has been described that everyone would not be allowed to plead with Allah and only one whom Allah
permitted would intercede. This is to state to disbelievers and polytheists that only one whom Allah permitted would
intercede on the day of Judgment and their idols would not be allowed to do so. So, their expectation with these
idols are futile. (except with His permission) explains very clearly that Allahs beloved ones would intercede
whom Allah permitted. First intercessor would be the Allahs beloved Holy Prophet. Other Prophets ,
saints, learners of Holy Quran and Martyrs would also intercede afterwards.
When Jesus presented the message of messengership before his people,
he said:

I heal the born blind and the leper and make the dead alive by command of Allah
Now see that it is Allahs attribute to confer recovery and to bring the dead to life.
Did, in this way, Jesus (Isa) claimed to have Allahs attributes? (No.!).
But, he further says by command of Allah. ( ) i.e. whatsoever I do, do with
Allahs permission. So, where permission of Allah comes in, Shirks walks away.
And where permission does not exist, Tauheed is also no more. This possession or
absence of Gods permission is the basic point of Tauheed and Shirk.
Removal of A Doubt :
If someone says today that he can heal the born blind with Allahs
permission while he is not conferred with permission then his saying would not be
Shirk. Because, he has not claimed to heal on his own but said, With command of
Allah. But, the claim to have permission without its possession is to bring false
accusation against Allah. And the man bringing false accusation against Allah can
be regarded as liar. We can say him disbeliever but not polytheist.
Now, if someone regards the saints as fulfiller of necessity with Allahs
permission, the Shirk meets its end but the question arises here, has Allah really
given any permission to them? If He has given permission, what is its evidence?
In this question, polytheists were beaten in both respects i.e. firstly they
accepted idols as fulfiller of necessity without the permission of Allah Almighty.
Secondly, even if they would accept those (idols) fulfiller of need with permission
then Allah had not given permission to them. So, they were beaten in this way also.
Firstly, those idols were not eligible to fulfill the needs and they (polytheists)
considered them as the fulfiller of need. Secondly, they (polytheists) didnt even
consider them as dependent upon permission of Allah. So they got involved in Kufr
(profanity) as well as Shirk (polytheism).
Now, move towards believers (Momins) as they are free from Shirk for
they have an evidence of Allahs command and they believe in the fulfiller of need
with Allahs command. It is to be seen that whether Allah has given them any
command (or not). Here is a threat of Kufr(infidelity,) over them (Momins). For
Kufr(infidelity) is also a trouble. We have to explain that, in our belief, there is no
doubt of either Shirk or Kufr(infidelity). But I state a fundamental thing before
that. If we bring some things forward in the light of Quran and Hadith about the
eminence of humanity that Allah has granted to human being, the matter would be
very clear.
Purpose of Creation of Man:
Allah Almighty has created everything for some task. Sun performs its
own task. Trees do their own job. Water and air mind their own business. Allah
Almighty has created men, they must have any task. So, Allah Almighty says about
it:

And Ive created the jinn and the men only for this that they may worship
me.
Worship is where there is acknowledgment. So, Allah has created men\ for
His acknowledgment. What is benefit of Gods acknowledgment? This is that more
a man will recognize Allahs being and attributes i.e. more the acknowledgment is,
more his nearness with Allah will increase. So, we have come to know that the
purpose of Human life is acknowledgment of God and consequence of
acknowledgment is nearness (with Allah). So, you should say that nearness with
Allah is excellence of humanity. Now, see this excellence in the light of
explanation, all problems will be solved. Let us search for the sense of this
nearness, result of this nearness and the meaning of the nearness in the evidences
of Shariah.
Hadith-e-Qudsi(the direct speech of Allah) :
AbuHurera narrates, Prophet of Allah says that Allah said, One who has an
enmity with my friend, I announce my fight with him. And the things by which one
comes near to me, compulsory worships are my most beloved of those (things). And
my man keeps gaining nearness towards me with the help of supererogatory
worships until I make him my beloved one. So, when I make him my beloved, I
become his ears he hears with, I become his eyes he sees with, I become his hands
he holds with, I become his feet he walks with. I do give him if he demands
anything from me and I do save him if he wants to escape from any evil by having
my shelter.
(Sahih-AlBukhari, Kita bur Riqaiq, Volume #02, Hadith# 6502)
Some people state the meaning of this Hadith that when a man becomes beloved
one of Allah by gaining His nearness then he does not hear any prohibited thing by
his ear, doesnt see anything against the orders of Shariah by his eyes and doesnt
do any forbidden deed by his hands and feet.
This meaning is absolutely wrong and similar to self-amendment in Hadith. For
through this meaning, we come to know that a person gaining nearness with Allah,
after being beloved, doesnt do any sin by any portion or part of his body and
whatsoever he does with his ear, eye, hand and foot is permissible and just
according to Shariah. But when this meaning is presented on the words of Hadith,
no word of Hadith supports it. A person with ordinary sagacity can understand it
very easily that the man (mentioned above) had become beloved (of Allah) through
avoiding sins. If it were possible to gain the status of beloved-ness even after being
involved in sins then the need of piousness and abstinence would be no more.
Allah Almighty says:

'O beloved! Say you, 'O people! If you love Allah, then follow me; Allah will love you
Therefore, it is impossible to get the status of beloved-ness without
compliance of Prophet i.e. piousness and abstinence.
Firstly, a man leaves bad deeds, performs penitence, compulsory and
supererogatory adorations and then he becomes beloved one. After being beloved
Allah Almighty becomes his ears with which he hears. Allah becomes his eye with
which he sees. Allah becomes his hand with which he catches. Allah becomes his
feet with which he walks. All this is after being beloved. But it cant be that he
keeps doing bad deeds and even then becomes beloved and leaves bad deeds
afterwards
4
.
So, when the man gains nearness with Allah then the brightness of Allahs
attributes of hearing, seeing and power starts appearing in the mans attributes of
hearing, seeing and power and, in this way, this beloved man becomes
demonstration of Allahs attributes. It means that this man hears with Allahs light
of hearing, sees with His light of seeing and demonstrates the power with His light
of power. Neither God gets dissolved into the man nor does the man become God
but this beloved man, being the demonstration of Gods attributes, reaches that
status of human eminence for which he was created. If you contemplate, it will be
clear for you that the verse has the same meaning
whose manifestation is this virtuous person. Worship means ruining. A virtuous
person ruins his ego and mankind-qualities in the court of his God i.e. he perishes
them through abstinence and adorations. It does result in the magnificence of
divine qualities in the man instead of his own mankind-qualities and the man
becomes bright with the lights of Gods attributes. Why is it impossible for a man
to become a demonstration of Gods attributes of hearing and seeing when it has
been proved from Quran that the voice of (verily Im Allah) can come from
4
Molvi Anwar Shah Kashmeeri Headmaster of Darul-Uloom Deoband- has written the same meaning about this
Hadith-e-Qudsi in his book Faiz-ul-Bari Sharah-e-Bukhari V#4, page#428.
a tree? Allama Imam Fakhruddin Raazi ( ) while commenting briefly on
this Hadith-e-Qudsi, says:
And similarly, when a man gains steadfastness in good deeds then he reaches a
status about which Allah said: (I become his ear and eye). When
the light of glory of Allah becomes his hearing then he can hear all voices far and
near. When this light becomes his vision then he can see the things far and near.
And when the light of glory becomes his hand then he can manifest his authority
power over everything difficult & easy, far & near.
Whatsoever Imam Raazi wrote in the honor of noble men was considering
the man as a creature and worshiper which clarifies that to accept these
magnificent attributes for that man is not against his worshiping and creature
being.
Its the eminence of humanity that a man becomes demonstration of Gods
attributes. When the luster of hearing attributes of Allah Almighty starts shining in
his hearing then hell hear every voice far and near. It is not his personal attribute
but a shadow of luster of (attributes of) Allah Almighty. It is shade and reflection.
Shadow and reflection are temporary and one is permanent whose the reflection is.
So, the right Tauheed is this that the man should gain such nearness with Allah
that he may become a mirror of Gods attributes.
So, Imam Raazi says that when the light of vision of Allah Almighty shines
in the polished mirror of mans vision then he will see everything far& near. When
the luster of Allahs power appears in his hand, feet, heart and brain, he will have
authority on everything difficult and easy. Now tell me that when the difficulty
comes under his authority then what he is other than the solver of difficulty
(Mushkilkusha)? But remember it well that being a solver of difficulty for Allah is
personal and that for man is conferred (by Allah). Because, when the man solves
difficulty or fulfills any need of anyone then he does so with Allahs favor, the
power granted by Allah and the permission of Allah.
So, it got cleared that our belief is a cutter for all the roots of polytheism.
What, then, will be Islam if people call right Tauheed as Shirk?
So, the authority of friends of God (saints), over every easy as well as
every far and difficult matter in these attributes of intelligence, knowledge, hearing
and vision which are found in these beloved ones of Court of God having evidence,
has been proved. And the evidence is that these (saints) are benefit providers and
a tree? Allama Imam Fakhruddin Raazi ( ) while commenting briefly on
this Hadith-e-Qudsi, says:
And similarly, when a man gains steadfastness in good deeds then he reaches a
status about which Allah said: (I become his ear and eye). When
the light of glory of Allah becomes his hearing then he can hear all voices far and
near. When this light becomes his vision then he can see the things far and near.
And when the light of glory becomes his hand then he can manifest his authority
power over everything difficult & easy, far & near.
Whatsoever Imam Raazi wrote in the honor of noble men was considering
the man as a creature and worshiper which clarifies that to accept these
magnificent attributes for that man is not against his worshiping and creature
being.
Its the eminence of humanity that a man becomes demonstration of Gods
attributes. When the luster of hearing attributes of Allah Almighty starts shining in
his hearing then hell hear every voice far and near. It is not his personal attribute
but a shadow of luster of (attributes of) Allah Almighty. It is shade and reflection.
Shadow and reflection are temporary and one is permanent whose the reflection is.
So, the right Tauheed is this that the man should gain such nearness with Allah
that he may become a mirror of Gods attributes.
So, Imam Raazi says that when the light of vision of Allah Almighty shines
in the polished mirror of mans vision then he will see everything far& near. When
the luster of Allahs power appears in his hand, feet, heart and brain, he will have
authority on everything difficult and easy. Now tell me that when the difficulty
comes under his authority then what he is other than the solver of difficulty
(Mushkilkusha)? But remember it well that being a solver of difficulty for Allah is
personal and that for man is conferred (by Allah). Because, when the man solves
difficulty or fulfills any need of anyone then he does so with Allahs favor, the
power granted by Allah and the permission of Allah.
So, it got cleared that our belief is a cutter for all the roots of polytheism.
What, then, will be Islam if people call right Tauheed as Shirk?
So, the authority of friends of God (saints), over every easy as well as
every far and difficult matter in these attributes of intelligence, knowledge, hearing
and vision which are found in these beloved ones of Court of God having evidence,
has been proved. And the evidence is that these (saints) are benefit providers and
a tree? Allama Imam Fakhruddin Raazi ( ) while commenting briefly on
this Hadith-e-Qudsi, says:
And similarly, when a man gains steadfastness in good deeds then he reaches a
status about which Allah said: (I become his ear and eye). When
the light of glory of Allah becomes his hearing then he can hear all voices far and
near. When this light becomes his vision then he can see the things far and near.
And when the light of glory becomes his hand then he can manifest his authority
power over everything difficult & easy, far & near.
Whatsoever Imam Raazi wrote in the honor of noble men was considering
the man as a creature and worshiper which clarifies that to accept these
magnificent attributes for that man is not against his worshiping and creature
being.
Its the eminence of humanity that a man becomes demonstration of Gods
attributes. When the luster of hearing attributes of Allah Almighty starts shining in
his hearing then hell hear every voice far and near. It is not his personal attribute
but a shadow of luster of (attributes of) Allah Almighty. It is shade and reflection.
Shadow and reflection are temporary and one is permanent whose the reflection is.
So, the right Tauheed is this that the man should gain such nearness with Allah
that he may become a mirror of Gods attributes.
So, Imam Raazi says that when the light of vision of Allah Almighty shines
in the polished mirror of mans vision then he will see everything far& near. When
the luster of Allahs power appears in his hand, feet, heart and brain, he will have
authority on everything difficult and easy. Now tell me that when the difficulty
comes under his authority then what he is other than the solver of difficulty
(Mushkilkusha)? But remember it well that being a solver of difficulty for Allah is
personal and that for man is conferred (by Allah). Because, when the man solves
difficulty or fulfills any need of anyone then he does so with Allahs favor, the
power granted by Allah and the permission of Allah.
So, it got cleared that our belief is a cutter for all the roots of polytheism.
What, then, will be Islam if people call right Tauheed as Shirk?
So, the authority of friends of God (saints), over every easy as well as
every far and difficult matter in these attributes of intelligence, knowledge, hearing
and vision which are found in these beloved ones of Court of God having evidence,
has been proved. And the evidence is that these (saints) are benefit providers and
have a capability to get Gods will through their prayers in the court of Lord of all
worlds. They have powers to solve the problems. They have abilities to see from a
far distance and they can also hear voice from a far distance.
Disbelievers of Makkah used to bring false accusation against Allah that
Allah gave authority and permission to these stones and idols whereas the reality
was not like that. When we applied the condition of permission over these saints
and Prophets then Shirk vanished and when we proved their authority,
Kufr also went away. We are free from Shirk by having the belief of Allahs
permission and free from Kufr by proving the authorities of Prophets
and saints.
Some people have a habit to paste those verses of Quran which have been
revealed about idols over Muslims. In this way, they deceive innocent Muslims.
Sahih-Bukhari, Abdullah Ibn Umar considered the Kharjee sect
5
worst of all other creatures and said, These people paste the verses, revealed
about disbelievers and polytheists, over Momins (Believers).
6
Any respectable friend has asked a query. It is reasonable to say some
sentences about it so that previous subject matter may not remain incomplete.
Query: The standard of eminence of humanity, which has come in front of us in the
light of Quran and Sunnah, is correct that the man may become reflection of
Allahs attributes and demonstration of divine magnificence. It is possible in life.
But after dying, he is only a heap of soil. Is it reasonable to admit his excellence
even at that time that he is still demonstration of Gods glory and a complete
human? This thing should meet its end after dying. Their attributes of seeing things
far & near, hearing voices far & near and having power over them and being
demonstration of Gods attributes of Gods glory should be finished. Because,
arrival of death ends all the perfections.
Answer: The thing came into mind because we didnt understand the sense of
humanity. We considered the collection of flesh as a complete human. Its false.
Remember, this definition of humanity is not its reality. Reality is that which
remains alive and intact even after dying. The collection of body and soul seems as
a human to us. The actual reality between these two is soul. Its evidence is that the
body gets decayed. The body is perished after dying so it cant be defined as actual
reality. So, we have come to know that the actual reality is soul. Holy Prophet
says, The grave is either a garden of paradise or a pit of Hell. Whom is it a
garden of paradise or a pit of hell for? Believe me that its for soul. Body
constituents are either scattered or gathered, their relation with soul is like the
5
It was a rebel sect appeared in the early ages of Islam.

(Sahih-Bukhari, V#02, Chapter : feeQatalil Khawarij )
relation of sun with things. Either it is a heap of soul, rocks or in the air in the
form of dust even then there is its essential relation with its rays. In the same way,
the rays of soul fall on the constituents of body. So, there must be a relation of soul
with the whole body or its different parts after dying. But the relation of soul with
body at this time will change after dying and escape of soul from the body. So, the
actual reality is soul which has a status of sun and the body is mortal. Definitely,
itll erupt after dying and will disperse. So, its system is also mortal. Once we eat
meal then it requires again (after some time).
Excellence of the body is also mortal. Many powerful persons, after dying,
cant even move their finger. But the soul is alive. Then, its attributes are alive and
its qualities are also alive.
A query arises here that as soul has a status of sun. If soul is happy then it
should leave good effects on the parts of body and if soul is unhappy then it should
leave its bad and unpleasant impact. But, in the grave, we see neither any hotness
and torment nor any garden.
Its answer is that if soul is happy, itll leave effects of happiness over the
body and if its suffering from malady then itll leave effects of pain over the body.
But those effects of happiness or grief would be in Barzukh
7
and nobody could see
them. For example, if one has effects of grief or joy in his mind or one is suffering
from headache. How, then, will you come to know about the condition of ones
head? If you keep your hand over the head in trouble or a lot of instruments are
applied over there; can, then, anybody tell there that whether there is pain in the
head or not? Light or intense? Only one who is suffering from the pain knows it.
Similarly, soul also does leave the effects of delightfulness or grief over the dead or
its components in the grave but we cant know them. Impression of the pain can be
felt only by the constituents of body and not by the land where these parts lie e.g. a
person, in his dream, sees that his house has catches fire, his bed is burning, he
himself is burning and crying. Will you find his bed burning if you see him
directly? Definitely not! In the same way, disbelievers face torment in the grave
but we dont feel any torment, heat or fire in the grave.
Squeezing In the Grave:
Its narrated that when the man is buried into grave, the grave becomes
narrow. It squeezes believer as well as disbeliever. Why does it squeeze believer?
It is because grave is lap of mother. The dead in the grave is like child in the lap of
mother.
8
means mother as well as reality. Reality of a child is mother.
Similarly, earth is reality of all human kind and the reality is mother. So we born
and got involved in our conditions. Its just like a child born and goes to bazaar
7
Interval between death and the Day of Judgment.
8
(English pronunciation: Umm )
and streets after passing his cradle age. If the child is good and the mother is
satisfied with his habits then in this case, mother will for her child to come and
satisfy her heart. But if the child is bad, in this case, mother will remain full of
anger about the child and wants the child to come and to punish him. Similarly, the
grave looks out for every child of Adam. When mother loves the child pressing him
in her embrace, the child does feel a little pain. But the child doesnt take this pain
as pain. So when grave presses a believer (Momin), the believer doesnt feel its
pain. It reveals upon us that the whole (concept of) torment and reward in grave,
accountability and resurrection is finished if we declare soul mortal.Because, the
reward and torment is for the soul. If we take soul mortal, entire religion will meet
its end.
We proved that soul is alive. If its so then soul is the name of reality of
humanity. Allah Almighty has given two things, body and soul. In these two, body
is mortal and soul is immortal. So, the effects and possession of a mortal are also
mortal. For if a possessor is mortal then its attributes must also be mortal.
Therefore, mortal body has all its excellence also mortal. Are these attributes for
being demonstration of Gods attributes and mirror of Gods magnificence of body
or of soul? Tell me! Indeed these (attributes) are of soul. So we come to know that
when possessor is alive, its attribute is also alive. Salah (prayer), fasting, Hajj,
Zakat are the acts of virtue. All these are the source of worship of Allah Almighty
and His remembrance. This (remembrance) is nourishment of soul. Will, then,
Belief (Imaan), Salah and other goods deeds vanish after dying or remain behind?
Certainly these will remain alive! It does not make any sense that your all spiritual
characteristics remain intact after dying and the spiritual qualities of saints should
end up after death. So their spirituality is alive in their graves and spiritual
perfections are also intact.
In Tirmizi, Abdullah bin Abbas narrated, A Sahabi
(companion of Prophet) pitched his tent on a grave. But he did not have knowledge
of that grave being there. After some time, he realized that there was a human
grave and voice of recitation of Surah-Mulk was coming out from that. When that
Sahabi came to Holy Prophet, he told the whole event. Holy Prophet said,
Surah-Mulk is stopper and comforter for its reader from the torment of grave.
If it were nothing in the grave after death, Holy Prophet () would say to
the Sahabi that it was his suspicion or he () shouldve said that it might be an
angle or Jinn reciting and nothing was there in the grave after death. But the Holy
Prophet () did not say that and did not perform any refutation.
It was an event from Prophetic era. Now listen to an event from the age of
Sahaba (companions of Prophet ):
In the reign of Ameer Muavia , a canal was dug between
Makkah and Madina. By chance, the canal was on the way of Graveyard of Uhad.
Laborers were working. By chance, during the digging, a worker hit the spade
right there where a martyr was buried. The spade struck his foot thumb and it
started bleeding. It is the evidence of life of body in the grave that their body is
also in possession of life and what about the soul which is already intact.
An Event from the Era of Successors of Sahaba (Tabain):
Imam AbuNaeem quotes a narration from Saeed bin Jubair in Hilyatul
Oliya, I swear by Allah Almighty, I and Hameed Tawail had brought (the dead
body of) Sabit banani
9
down in the grave. After completing the leveling of
adobe bricks, a brick fell into the grave. I saw him that he (Sabit-banani) was
offering Salah (prayer) in the grave. He used to pray(in his life), Oh Allah, if
youve given the permission of offering Salah (prayer) in the grave to any creature
then give it to me also. It was far from Allahs glory that Allah would have
rejected his prayer.
10
Imam Behqi, with his Credential (Sanad), narrates from Qazi Neesha Poor
Ibrahim that a noble woman died. A shroud thief participated in her funeral prayer
in order to know about her grave. At night, he went to the graveyard and after
digging the grave he put his hand on the shroud. Then that noble lady spoke out,
Its strange that a Paradisiac person steals the shroud of a Paradisiac woman.
Because, Allah has forgiven me and all those participating in my funeral prayer
and you were also one of them. Listening this, he put soil again to the grave
immediately and was penitent firmly.
11
So, it is the peculiarity of saints that a man goes to them as a thief and
returns as a pious man. Now, if someone says that they have no spiritual power
after death then he is entirely false. Because, the soul is alive along with all of its
essentials. According to Haith-e-Qudsi, (Allah says :) When the man becomes my
beloved one, he makes his speech and attributes a reflection of my s and attributes
then Ill fulfill his demand. If he asks me for shelter, Ill provide him with shelter.
All these excellences are for his soul and these will also remain alive till the soul is
alive. There is no limitation of time in this Hadith. So it means that Allah does give
whenever he demands. So now, they can ask either in life or in afterlife or on the
resurrection day. They can ask and God does give them.
9
Sabit bin Aslam banana Basari was a Tabaii (successor of companions of Prophet). He narrated from Hazrat Ans
and other Sahaba. He remained in the company of Hazrat Ans for forty years. Shoba says
(about him) the he used to recite complete Quran in one day and one night. Abu-Bakar Almazfi says, We didnt
find anybody pious more than him. He died in 122 Hijri.
10
Kashf-un-Noor Arabic by Allama Abdul Ghani Nablsi, Published in Lahore.
11
Sharh-us-Sudoor, by Imam Jalal-uddin Suyuti.
We go to shrines of saints because Allah has a promise with him that Hell
give them if they demand something. So, there is no error in asking on the shrine of
any saint for the fulfillment of any purpose. If someone says that it is useless to go
to saints then one doesnt really harm the saint rather one denies the promise of
Allah. So, there is no error in presenting supplications on the shrine of any saint
for the fulfillment of any purpose.
Now if someone asks saint, on the grave, for the fulfillment of any requirement
and if it couldnt come true then one may start condemning saints. See, Allah
Himself is not dependent upon any permission as He says:

'Pray to Me, I shall acknowledge your call
If death warrant is issued for a person and here you pray to Allah to save that
person from gallows. But if Allah has written in his importunate fate then he shall
be executed. Now, let yourself harm Allah by anyway! He says 'Pray to Me, I accept it.
If you cant harm Allah here then what harm can you give to the saints as they
dont move without the consent of Allah?
If it is permissible to ask pious & noble ones for prayers in lives and when
these personalities, whom we ask for prayers in their lives, die and are awarded
with the life of Burzukh then what fault appears in the demand of prayer from
them. Their elderness, nearness and holy spirituality are not caught by death.
Death is only on body and not on soul which is alive. Its consciousness,
perceptivity, audition, acceptance of prayer and all marvels are intact. Because,
these are its spiritual perfections and spirit is not mortal. Therefore, these
excellences are also not mortal. It was all about the life in the world and the life in
Burzukh. Now question is that will there also be a benefit of these saints in the
afterlife or not? So, I state that there will be a benefit of these saints also in the
afterlife.
It was all about the life in the world and the life in Burzukh. Now question is
that will there also be a benefit of these saints in the afterlife or not? So, I state
that there would be also be a benefit of these saints in the afterlife. Holy Prophet
said, Scholars, learners of Quran and martyrs of my Ummah will intercede.
Even a child, whose parents are believers, will intercede.
If it is shirk to ask Prophets & saints for help then this Shirk will
last till the Day of Judgment. It cannot be that it is Shirk at this time and will
become right Tauheed in futurity. If someone asks other than Allah in the afterlife
then itll also be Shirk. So, this Shirk will last till Dooms Day because there will
be no Dooms Day more than the trouble of resurrection and everyones eye will
be searching for a friend of God. They will decide mutually to find out a
personality who may intercede for them.
All people will come to Adam and will say that he should intercede
for them because he is the father of humanity. Adam will not say, You
are doing Shirk. Why do you call me? Go to God (No!) rather hell also
show the way of someone other and say " " (I am bothered
about myself. Go to someone else). See, if it is Shirk to call other than Allah for
help, will the people going to Adam , on the Day of Judgment, be
Mushrik? In this way, Adam also doesnt survive because hell also tell
them the way of other than Allah and not the way of Allah and hell say, "
" (I am bothered about myself. Go to someone else). So, from your
edict, Adam is a polytheist and the people going to him are also
polytheists.
Therefore, Sir, your edicts are false because Adam cant be
polytheist. Then all people, with guidance of Adam , will move to Noah
then to Abraham then to Moses and then to Jesus
, all of them will say (Go to someone other)
Now, they will get an idea that they should make their way to the Holy
Prophet. When theyll reach there, theyll present the same supplication to him as
presented before other Prophets . After listening, Holy Prophet will not
call them firm polytheist for they had gone to a lot of Prophets and then
came to him. He will not order them to go to God rather hell say, Adam
, Noah , Abraham , Moses and Jesus had
said (Go to someone other) so that you might reach me and I am here
for this job because Allah has awarded this honor only to me.
The wisdom behind the saying of Prophets (Go to someone other) is
that no one down to chief will perform the job in the presence of Chief. Deputy
Commissioner will not perform the job of Commissioner in the presence of
Commissioner. So the philosophy was that go to everyone and the task which cant
be done by anyone, Allahs beloved will do that. The bright Prophet says,
(I am for this job). At that time, Holy Prophetwill bow his head in the court of
Allah Almighty.

It will be ordered, Oh Mohammad, raise your head and pray, your prayer would
be acknowledged. And demand, you would be granted. And intercede, your
intercession would be accepted. Holy Prophet will intercede for his Ummah
(people) and then Prophets , saints and believers will provided with the
permission of intercession. See, if to go to Prophets and saints and ask
them for help is Shirk then how long will this Shirk last? So, we come to know that
those who consider it Shirk theyll also not go there. How, then, will they get
comfort if theyll not go there? (Indeed) God is the only all doer. But the Merciful
God gives respect to His men and grants them honor. Those who say that these
saints are nothing and all this is fraud should also hear that it is in the very start of
Hadis-e-Qudsi (whosoever keeps an enmity with my friend, I
announce my war with him)
So friends, saints are neither associate to Allah nor His partners. They are
just obedient of permission and order of God. So, no one can move even a straw
(without Allah) and the dead are brought to life (with command of
Allah). May Allah give right way to those who paste the matters of
(without Allah) over the matters of (with command of Allah)
Still there is a thing in my view, which is explainable for the literate ones.
This is that usually a doubt is presented by those who are not convinced about
authority, knowledge and perceptivity of beloved ones of Allah and saints and thus
it is tried to impress a well-literate community (and they say us,) You people
believe in the knowledge & perceptivity of saints. Whereas, it is clearly described
in Holy Quran that Prophets dont have any knowledge and perceptivity
after death. How, then, is it reasonable to have this belief about saints when even
Prophets dont possess it? It has been tried to prove the doubt that
saints are ignorant after death with a verse of Holy Quran. I answer that verse so
that this doubt may be removed.
The verse is:
Or like him who passed by a town and it was laid down fallen upon its roofs. Spoke he 'How
Allah shall give life to it after its death. Then Allah kept him dead for a hundred years then gave
him life. Said, He! 'How long you stayed here, submitted he 'I would have stayed a full day or a
little less.' He said, 'No you have passed a hundred years
Allah Almighty has mentioned some examples. One is that Uzair (Ezra)
who was going on donkey or an ass, passed by a place where buildings had
fallen and ruins of that town were lying there. (Interpreters of Quran have written
that the town was Bait-ul-Maqdas Jerusalem). When he passed by there, he
said, Oh Allah, how shall you give life to it after its death? Then Allah kept him
dead for a hundred years and then gave him life and asked, How long you stayed
here? He answered, A full day or little less. Then Allah said, No, you have
passed here a hundred years. In reply to his statement about staying there for one
day or a little portion of one day, Allah told and proved him that he was caught by
death for a hundred years. Now the doubt arises that if he were conscious then why
would he have said, one day or a part of one day? So, we get it that he didnt
have any knowledge & perceptivity after the death.
I want to remove this doubt in the same easier and convenient way as easier
this doubt is presented. Then listen:
First of all, I want to say that there is no mention of Uzair (Ezra) in
Holy Quran but it is said, like him who passed by a town. Here comes the word
(He, him) and many views have come in its explanation and any of those
views is not as can be declared definitive. (Definitiveness of anything means that
the denial of that thing will be Kufr(infidelity,) as the denial about Quran).
According to most of the Mufassirin(Interpreters of Quran) (He, him)
means Ezra . But it is the saying of Mufassirin and declaration of
definitiveness cant come here. Apart for this, some other sayings are also in
Tafasir(commentaries of Quran) and one of them is that (He, him) means a
Kafir (disbeliever)
(Tafsir-e-Bedavi)
So, if we mean a Kafir by this then how can we bring Ezra there
where the saying comes about a Kafir? Because, it is not permissible to specify any
Prophet here definitely. So this saying of you is not audible. Its second answer is
that if (He, him) means Ezra and he had no knowledge after dying
then the question will arise that how is it reasonable to ask a question of
knowledge from one who does not have knowledge of anything? As mineral, stone
and soil dont have any knowledge in them and he was soil and stone (after death),
is it not wrong to ask knowledge from him? Perhaps, you may say that it is the
glory of God that no one can raise any point on what Allah does that why He does
it.
I state that a blot comes on the great wisdom of God Almighty if well take this
meaning of the verse and Allah Almighty is Glorified and Holy. God Almighty is
Omnipotent and dominant. He is taker of everyone under His power and
comprehension. He does as He wants and whatever He does, does it with wisdom.
He is not under anyones dominance. So, it against the basics of wisdom to ask
knowledge from a person with no knowledge and perceptivity. And it is goofiness
to relate anything against wisdom with Allah. So, the question is being asked from
one who is in possession of perceptivity and has knowledge.
Here are two: One is asker and the second is whom the question is being
asked from.
Askers question is itself evident that it is the place with knowledge i.e. he has
knowledge. Because, the asker is not unaware about the requirements of wisdom.
He is knowing and aware and Allahs being knowing and aware are evident that
whom Allah is asking question from has awareness and knowledge.
If Ezra had no knowledge and awareness then he should have been
reduced to hush or he would say, I was stone and soil after dying. I could tell
anything if I had any knowledge. But he says A full day or little less. So, we come
to know that he admits his own knowledge and consciousness and says according
to that. Therefore, the question of Allah (how long you stayed here?) is
according to wisdom. Secondly, if he had no knowledge then he would not have
said this thing. These two things are evident that he is in possession of awareness.
Here an objection comes that Ezra should have said what was in
reality. Knowledge should be according to known. But, here, his knowledge is
opposite to known and ignorance appears where knowledge is opposite to the
known.
See! People dont understand the reality. The significance of all my previous
conversation is that Allah asked question from Ezra considering him
possessor of awareness and he (Ezra ) answered admitting his knowledge
and awareness. Understand it keeping the two (above mentioned) things in mind:-
Here is query on the basis of A full day or little less that if he
really had knowledge then he should not have said (or) after (A full day) as
it creates a doubt. Therefore, he was not sure and he did not know the correct
duration.
I say that (or) is also present in like him who passed by a town
and these are the words of Allah. Will, here, the word or also be specified for
doubt or not? I say that (or) doesnt always come for uncertainty. Here
(or) is for delay i.e. (or little less) does not mean instatement but it
means that he stayed for a very little duration. Now it is up to listener to take it as
a day or less than a day and both of these are short durations. So, it means that he
told his Lord that he had stayed for a short time. Now one can perceive its
meanings either by A full day or by or little less. So, we come to
know that it means a small interval of time. For Allah Almighty, in Quran, has
used the word (or) in this way on many places and there a right is given to the
listener to perceive its meanings by this way or that way. Now further Allah says
No, youve passed a hundred years. Now again question arises that No means
refutation. So Allah, by saying No proved that statement of Ezra
wrong and we realize by this that the short duration is false and the long duration
a hundred years is correct. So if a hundred years is true then A
full day or little less is faulty as Ezra expressed a short duration, Allah said
it falsehood. As, his talk was not according to the actual so it was lie. Because,
happening of talk according to event is (called) truth and happening of talk not
according to actual event is a lie.
Now, if we admit this thing then his quote will be false i.e. not according to
the event and this is called lie and Ezra committed it as he didnt tell
according to the actual event so his talk couldnt survive as truth.
But a Prophet doesnt tell a lie either intentionally or unknowingly. So, it
got cleared that the verse does have (above stated) meanings. (Because), if we
admit this thing then well relate a lie with Ezra and a Prophet does not
tell a lie and one who tells a lie can never be a Prophet. So the meaning of verse
was taken falsely. So, the actual thing is that Allah is potent that He can make one
phenomenon appear into two events. If we relate a lie with Ezra then it is
wrong because a Prophet cannot tell a lie and if he is not a liar then the word of
Allah (: May Allah save me) would be a lie. It becomes more problematic.
Therefore, both of the sayings (saying of Allah as well as that of Ezra )
are not lie. Because, Allah is potent that He can show one phenomenon as two
prominent shapes. Reality is that the duration was hundred years but Allah
Almighty passed it shorter for Ezra that it passed like A full
day or little less". So, the knowledge of Ezra is according to the event which
passed over him and the word of Allah is according to the reality and event which
Allah Almighty made pass over him. So, the word of Allah as well as that of Ezra
is true. A vivid and bright thing in its proof is that the Dooms Day will
be of 50,000 years but for believers, pious people, saints, and martyrs, it will pass
faster than a prayer time. On the Judgment Day, if noble people would be asked
about their stay there then they would tell about the shortness of time according to
their experience and observation. And if non-believers would be discovered then
they would tell their story and everyone would be true in ones word and claim.
Now tell that Allah who can convert 50,000 years into a prayer time, can
He not alter a hundred years with one day or a part of it? So, the Allahs word is
according to the actual event and that of Ezra is according to his
knowledge. Now hear another example! Allah says in Holy Quran:
Glorified be He Who took His bondman for a journey by night from Al-Masjid-al-Haram (at
Makkah) to Aqsa Mosque (at Jerusalem)
Now imagine, how short the interval is in which Holy Prophet () goes from
Masjid-al-Haram to Aqsa Mosque and meanwhile he shakes hands with all
Prophets . Then bright Prophets () going to skies passing by the
gates, meeting there with Prophets , watching Bait-ul-Mamoor,
separation from Jibrael (Gabriel) on the location of Lote-tree, sitting on green
beds, diving in the light river and then appearing, going there where is neither any
residence nor any era while observing the great secrets of Allah Almighty,
appearing on the supreme throne, going above the supreme throne, then being
awarded with special nearness with Allah Almighty and seeing Him, taking
prayers, going back to Allah again and again to lessen the number of prayers after
reaching Moses . Now tell me that how much duration Holy Prophet ()
had for all these deeds and how much time had passed here? So, for Holy Prophet
(), duration of this journey of Ascension (Meraj) was so long that he went about
for eighteen years. But for the world, this duration was so small that when he came
back then his blanket was still warm, lock of door was still swaying and water of
ablution was flowing.
Hence proved that God Almighty is potent that He can make one time
duration long for one person and short for another. Similarly that event firstly, was
of a hundred years but it was made short for Ezra . So we come to know
that the refutation by No was according to the event which was in the
knowledge of Allah.
Now I state the conclusion of whole debate by Holy Quran. Further, Allah
says in the verse:
Now see at your food and drink, they are not stinked as yet and see at your ass (as
his bones are even not safe) i.e. look at the grapes and the juice of fig, it is as it
was. It does not give foul smell and the parts of body of ass are scattered and the
bones shining.
(Tafsir Ibn-e-Abbas )
Now see that if Allah had made the duration of a hundred years pass then it
should have passed as hundred years for everyone which means that the hundred
years should have passed over food & drunk as well as over ass. But what
happened? Allah says, Look at your food and drink they are not altered and show
no change. Now contemplate that the things, which get stinked very rapidly, didnt
show any change and the powerful ass had all of his bones scattered.
It means that Allah said, Oh Ezra ! I passed this duration of hundred
years upon you like a day or less than that. I shortened this duration for your
food and drink as I shortened it for you so that the freshness of your food and drink
might be the proof of your (A full day or little less). So the proof of
your claim is these food and juice of grapes. Now the evidence of my claim is that
you should look at your ass, it is in the condition that ought to be after hundred
years. So both quotes are true.
I have explained every part separately. Now, no one can raise any query. This
illusion had also come to me during the debate in Layyah (District Muzaffar
Garh). I had described the answer in the same comprehensive way. I swear by God
that after this answer, all viewers and audience were at a loss of words.
So friend, if a person does not have a relation with the Lord of Quran, what
relation can that person have with Quran itself? All these secrets of Quran get
revealed when there is a relation with the Lord of Quran.

(), duration of this journey of Ascension (Meraj) was so long that he went about
for eighteen years. But for the world, this duration was so small that when he came
back then his blanket was still warm, lock of door was still swaying and water of
ablution was flowing.
Hence proved that God Almighty is potent that He can make one time
duration long for one person and short for another. Similarly that event firstly, was
of a hundred years but it was made short for Ezra . So we come to know
that the refutation by No was according to the event which was in the
knowledge of Allah.
Now I state the conclusion of whole debate by Holy Quran. Further, Allah
says in the verse:
Now see at your food and drink, they are not stinked as yet and see at your ass (as
his bones are even not safe) i.e. look at the grapes and the juice of fig, it is as it
was. It does not give foul smell and the parts of body of ass are scattered and the
bones shining.
(Tafsir Ibn-e-Abbas )
Now see that if Allah had made the duration of a hundred years pass then it
should have passed as hundred years for everyone which means that the hundred
years should have passed over food & drunk as well as over ass. But what
happened? Allah says, Look at your food and drink they are not altered and show
no change. Now contemplate that the things, which get stinked very rapidly, didnt
show any change and the powerful ass had all of his bones scattered.
It means that Allah said, Oh Ezra ! I passed this duration of hundred
years upon you like a day or less than that. I shortened this duration for your
food and drink as I shortened it for you so that the freshness of your food and drink
might be the proof of your (A full day or little less). So the proof of
your claim is these food and juice of grapes. Now the evidence of my claim is that
you should look at your ass, it is in the condition that ought to be after hundred
years. So both quotes are true.
I have explained every part separately. Now, no one can raise any query. This
illusion had also come to me during the debate in Layyah (District Muzaffar
Garh). I had described the answer in the same comprehensive way. I swear by God
that after this answer, all viewers and audience were at a loss of words.
So friend, if a person does not have a relation with the Lord of Quran, what
relation can that person have with Quran itself? All these secrets of Quran get
revealed when there is a relation with the Lord of Quran.

(), duration of this journey of Ascension (Meraj) was so long that he went about
for eighteen years. But for the world, this duration was so small that when he came
back then his blanket was still warm, lock of door was still swaying and water of
ablution was flowing.
Hence proved that God Almighty is potent that He can make one time
duration long for one person and short for another. Similarly that event firstly, was
of a hundred years but it was made short for Ezra . So we come to know
that the refutation by No was according to the event which was in the
knowledge of Allah.
Now I state the conclusion of whole debate by Holy Quran. Further, Allah
says in the verse:
Now see at your food and drink, they are not stinked as yet and see at your ass (as
his bones are even not safe) i.e. look at the grapes and the juice of fig, it is as it
was. It does not give foul smell and the parts of body of ass are scattered and the
bones shining.
(Tafsir Ibn-e-Abbas )
Now see that if Allah had made the duration of a hundred years pass then it
should have passed as hundred years for everyone which means that the hundred
years should have passed over food & drunk as well as over ass. But what
happened? Allah says, Look at your food and drink they are not altered and show
no change. Now contemplate that the things, which get stinked very rapidly, didnt
show any change and the powerful ass had all of his bones scattered.
It means that Allah said, Oh Ezra ! I passed this duration of hundred
years upon you like a day or less than that. I shortened this duration for your
food and drink as I shortened it for you so that the freshness of your food and drink
might be the proof of your (A full day or little less). So the proof of
your claim is these food and juice of grapes. Now the evidence of my claim is that
you should look at your ass, it is in the condition that ought to be after hundred
years. So both quotes are true.
I have explained every part separately. Now, no one can raise any query. This
illusion had also come to me during the debate in Layyah (District Muzaffar
Garh). I had described the answer in the same comprehensive way. I swear by God
that after this answer, all viewers and audience were at a loss of words.
So friend, if a person does not have a relation with the Lord of Quran, what
relation can that person have with Quran itself? All these secrets of Quran get
revealed when there is a relation with the Lord of Quran.

And on us is not but clear deliverance.