Islamic Studies Book PDF

# Subjective Study of the Holy Qur'an and Hadith ## Chapter - I ### Subjective Study of the Holy Qur'an and Hadith #### 1 - Fundamental Doctrine of Islam ##### (A) - Tawheed (Oneness of Allah) The most fundamental article of faith enjoined by Almighty Allah is the Unity or Oneness of Allah. Thi...

# Subjective Study of the Holy Qur'an and Hadith ## Chapter - I ### Subjective Study of the Holy Qur'an and Hadith #### 1 - Fundamental Doctrine of Islam ##### (A) - Tawheed (Oneness of Allah) The most fundamental article of faith enjoined by Almighty Allah is the Unity or Oneness of Allah. This is expressed in the primary Kalimah of Islam as Lailahaillallah. "There is no god but Allah." The expression of this belief differentiates a true Muslim from a Kafir (non-believer). This is very important as it absolves the concept of Tawheed (Unity of Allah) of all impurities and makes it pure, simple and free from every conceivable shadow of shirk (Polytheism). ##### Shirk (Polytheism) Shirk is the opposite of Tawheed; it ascribes partners unto Almighty Allah. This subject has been treated clearly in the Holy Quran. While teaching about the Unity of Allah, the Holy Qur'an has dilated upon the nature, practices, signs and demerits of its opposite concept, which ascribes partners unto Almighty Allah and affirms the belief that Shirk is absolutely false and baseless. The expression: "There is no god but Allah", which is the first half of Kalimah Tayyibah and occurs in the Holy Quran, (Surah Mohammad: 19) makes it quite clear that the concept of Unity of Allah can only be affirmed by the complete negation of the notion of Shirk. Shirk means ascribing partners unto Almighty Allah in three ways: - Shirk relating to His Being - Shirk relating to His Attributes - Shirk relating to the implications of His Attributes The practical forms of ascribing partners unto Allah are: - Someone is considered equal in status to Almighty Allah. - Someone is ascribed as the father or child of Almighty Allah. - Someone is integrated with Allah to increase His powers. - Someone assumes the shape of some creature or any other animate or inanimate object that can be His descendent. For instance, the Arabs considered the angels as Allah's daughters and the jinns as His family-folk. Similarly, Me Christians regarded Hazrat Isa (p.b.u.h.) as the only son and descendent of Allah. All this amounts to Shirk. The second type of shirk amounts to ascribing the Attributes of Almighty Allah to some other person or creature. For instance, to benefit and harm any body is an attribute of Allah; no one else can provide joy or sorrow to a person unless He so desires. No angel, jinn or saint can redress the misfortune of a person or put him to trouble to harm him. Thus ascribing partner of any of the attributes of Allah is a shirk. In the third type of shirk, some of the attributes of Almighty Allah are not considered exclusive for Allah, someone else is believed to share those attributes with Allah. For instance, those who say that they love a saint or relation or a prophet as much as they love Almighty Allah, they indulge shirk, because the real love and submission is for Allah alone. Similarly, if someone gives the highest powers attributed to Allah only, to someone else he commits shirk. Shirk, in any of its forms, negates the concept of Tawheed and the person who professes faith in Islam no longer remains within its fold, he ceases to be a Muslims and becomes an infidel. A Hadith of the Holy Prophet (p.b.u.h.) says about shirk that it is the greatest of the great sins. The tragedy is that no previous Ummah or followers of a religion has been free from this fatal sin, and whenever a small beginning was made of some vice, it assumed the dimensions of an epidemic. Keeping these points in view it is very important for us to understand what we mean by Tawheed and Shirk. We have just seen that Tawheed means "not to believe in any god but Allah," while shirk means 'to believe in other gods also besides Allah.' Thus it is clear that if we understand the meaning of Allah and Ilah, we can come to know the difference between Towheed and Shirk. "If there were, in the heavens and the earth, other gods besides Allah, there would have beer confusion in both! But glory to Allah, th Sovereign of the Throne: (High is He) abov what they attribute to Him!." (Surah Anbiya: 22 ### Explanation: After the false gods of the earth (verse 21), are mentioned the false gods in the heavens and the earth, such as those in the Greek Pantheon, who quarreled and fought and slandered each other and made the Olympus a perfect bear-garden. #### Almighty Allah and Ilah Ilah: Ilah is an Arabic word that means: - One who is worshipped. - One whose existence is beyond the comprehension of human mind. - One who is worthy of unlimited love and reverence; and - One who is not subject to any of the senses of a person, and is hidden from him. Thus the word Ilah carries as its translation the Worshipped One", `Khuda', "diety" or "Almighty Allah '. In common it is regarded as the `worshipped one'. It is regarded as a being with unlimited powers and forces; far away from the visionary senses; capable of being contacted spiritually; worthy of bringing harm or benefit to the human beings by sensory and material means and with whose pleasure or displeasure, the fortunes of a man, good or bad, are associated. “And your god is One Allah; There is no god but He, Most Gracious, Most merciful". (Surah Al-Baqarah: 163) ### Explanation: Where the terrible consequences of Evil, i.e., the rejection of Allah, are mentioned, in the Holy Qur'an there is always stress on Allah's attributes of Grace and Mercy. In this case, Unity is also stressed, because we have just been told about the Qibla symbol of unity and are about to pass to the theme of unity in diversity in Nature and in the social laws of human society. The illustrious Qur'an and the Sayings of the Messenger of Allah (p.b.u.h.) reveal that the essential implications of this Unity are as follows: "Behold! In the creation of the heavens and the earth: In the alternation of the Night and the Day: In the sailing of the ships; through the oceans for the profit of mankind: in the rain which Allah sends down from the skies. And the life, which He gives therewith to an earth that is dead; in the beasts of all kinds that He scatters through the earth: in the change of the winds. And the clouds which they trail like their slaves between the sky and the earth: (Here) indeed are Signs for a people that are wise." (Surah Al-Baqarah: 164) ### Explanation: This magnificent passage on nature stands out like a bill in a landscape, enhancing the beauty of our view, and preparing us for every day laws and ordinances, which follow: Note its literary architecture. Allah is one; and among His wondrous Signs is the unity of design in the widest diversity of nature. The signs are taken from the features of beauty, power, and utility to man himself, and lead up to an appeal to man's own intelligence and wisdom. We begin with the glory of the heavens and the earth, the wide spaces covered by man's imagination, remote and yet so near to his own life. The most striking every-day phenomenon relating to the interrelations of the heavens and the earth is the alternation of day and night, regular and yet changing in duration with the seasons and the latitudes of our globe. The night is for rest, and the day for work; and we can think of the work in terms of nature's beauty; the stately ships "flowing" (as the original text has it) across the seas, for communications and merchandises, as between men and men. The seas thus serve us no less than land. The rain leads to the fertility of land, and here, we are reminded of the contrast between the winter's death of nature and its revivification in the spring. Here we are reminded of agriculture and the use we make of cattle and all kinds of living creatures. The word translated "beasts” has a wider meaning, including crawling creatures, insects, etc. all contributing to the round of Nature's operations. This leads us on in the wonderful winds, the region of the air, which man is just beginning to explore and navigate. The personified winds drive the clouds in the sky like "slaves". Here is another aspect of clouds besides that of giving rain. The flaky clouds are things of sunset beauty; at mid-day they temper the glare of the sun; at all times they affect radiation and other processes going on in the sky. So we come back to the sky, rounding off the argument, and co-relating our human life with the Will, and Power of Allah, if we had the wisdom to see! 1. There is no other being except Allah, who has come to exist by His own Virtue. Every thing, else is creation and has been created by Allah. 2. Almighty Allah is basically different from all other beings and there is no one at all similar to Him: Neither He integrates Himself with anyone nor anyone ingresses in Him. 3. It is to please Almighty Allah alone one should be concerned about. This and this alone should be the motive and ultimate goal of all one's actions. 4. All actions and movements which, either in appearance or reality, have any semblance of worship, should be reserved for Almighty Allah. Only unto Him we can bow down in worship. Vows can be taken in His name only. Unseen protection can be sought from Him only. He alone can be called for invisible help. 5. All sentiments and feelings as are in the spirit of worship, should be specified for Almighty Allah. Hopes should be linked with Him only. He alone should be feared. The real love should be for Him only. 6. Allah is the supreme Ruler of this universe, of which this world of ours is also a small part. He alone has the right to command, to forbid and to subjugate. He is the real Law-Giver and Law-Maker. He alone holds the entire powers to designate a man's role in life, to adjudicate his affairs and to forgive or punish him. 7. No one but Almighty Allah possesses the Glory of being the One and Only Creator to be worshipped. He alone deserves adoration. His pleasure alone is worth seeking. There is no one else unto whom bowing down in prayer is justified and whose beneficence deserves grateful acknowledgement. There is no one except Allah who should be considered a friend, a redeemer of difficulties, a provider of needs and a rescuer from troubles. There is no one except Almighty Allah in whom trust can be reposed and whose fear admitted in our heart. It is He alone with whom hopes can be associated and for whom real love may be entertained. No other being holds even an iota of the real power. There is no one except Allah who has the power to do good or harm even on a most infinitesimal scale. There is no one, except Allah, who has a legitimate right of laying down law and enforcing his will on any one and submission to whom without any force or compulsion is justified. These basic implications of the Unity of Allah are so important that the denial of even one of them renders the claim to faith in Almighty Allah meaningless. It means that all these things are included in the very concept of the faith in the unity of Allah. No one can be a true Muslim until and unless this faith, with all its implications, is deeply enshrined in his heart. ### (B) - Prophethood One of the basic requirements of Islam is belief and faith in all the Prophets of Allah. The belief in prophethood means that a Muslim believes in the following facts about Prophets (p.b.u.t.). - That the prophets are the devout servants of Almighty Allah. - They are selected and appointed by Almighty Allah to convey His commands to mankind. - They are thankful; they never tell lies and never commit any sin . - They convey the commands of Almighty Allah without any addition or deduction. They do not conceal any message of Almighty Allah. - No person can become a Prophet by his own efforts. It is a gift of Almighty Allah and only He can bestow this gift on whom He wishes. Many prophets came to this word but Allah only knows their exact number. A Muslim believes that all the apostles of Almighty Allah are true. Almighty Allah deputed the Prophets (p.b.u.t.) in different lands and in different periods of time to communicate His Message to man. These Messengers were human beings as is expressly stated in the Holy Quran. The events of nations and religions narrated in the Holy Qur'an reveal that the Prophets of Allah were denied by their opponents on the ground that they were similar to them. They enquired how could anyone make a claim of Prophethood if he was a man like others. No Prophet ever contradicted this point. Nor did any of them say that he was not like other men. Indeed all of them admitted that they were like other human beings. ### What does Obedience to Prophet Create? Belief in Prophets creates faith in the infallibility of the doctrines they preach; also it establishes practices in the performance of duty to Almighty Allah and His creation. The belief also sets up an ideal which leads to the truly righteous path. No worldly leader can inspire this kind of confidence in his followers. This is why the Holy Qur'an insists that the Prophets are raised only to be obeyed and followed; they call their followers to profess and follow the Divine Light and the Divine Code of rules to regulate their life according to the creed they preach. The Hoy Qur'an says: “We sent no messenger save that he should be obeyed by Allah's leave." (Surah Al-Nisa: 64) There are numerous verses in the Holy Qur'an in which great emphasis is laid on obedience of the Prophets and following their example. ### Importance of Belief in the Prophet "It is not (possible) that a man, to whom is given the Book, and Wisdom, and the Prophetic Office, should say to people; "Be you my worshippers rather than Allah's": On the contrary (he would say): "Be ye worshippers Of Him Who is truly the Cherisher of all: For you have taught the Book and you have studied it earnestly." (Surah Al-Imran: 79) ### Explanation: All the Prophets of Almighty Allah receive inspiration from Him; so whatever they teach is under His Guidance. Thus there is no possibility of their getting astray from the right path. In this way the culture developed under the teachings of Prophets of Allah is most auspicious and perfectly practicable. It is based on truth and justice for all. It is free from human limitations and weaknesses and carries with it sanctity of its own, being the product of Prophets' endeavours equipped with Divine Knowledge. The Prophets who came before Hazrat Mohammad (p.b.u.h.) were the architects of such a culture preparing the ground in every part of the habitable world for its consummation, and in the fullness of time the last Prophet (p.b.u.h.) arrived to do it and put upon it his seal of permanency. ### The Last Prophet, Hazrat Mohammad (p.b.u.h.). The last in the line of Prophets (p.b.u.t.) is the Holy Prophet Hazrat Mohammad (p.b.u.h.) who is termed "Khatimun Nabieen" or the seal of the prophets. When a document is sealed it is held to be complete and there can be no additions thereafter. He has closed the long line of Apostles and there will be no prophet after him. Such is the will of Almighty Allah to terminate this system and He therefore in His discretion had selected a person who was to be a World-Prophet and a mercy for all creations. “We sent you not save as a mercy for the peoples." (Surah Al-Anbiya: 107) The Qur'an asserts that the appearance of the Holy Prophet (p.b.u.h.) was foretold by each one of the foregoing Prophets (p.b.u.t.) and the people were advised to accept him when he appeared. His distinguishing feature was that he confirmed the truth of all prophets that preceded him. Another distinction between him and the earlier Apostles was that while the others were sent to a chosen people or to a particular tribe or race, the Holy Prophet Hazrat Mohammad (p.b.u.h.) was sent as a Messenger for all mankind. He conveys the message revealed to him and delivers it intact and Allah is witness to it. He not only delivers the message but instructs, explains its wisdom with discretion in an in an amiable manner, acts upon it himself, and after demonstration urges you to follow it for your own benefit, thus sanctifying you with this new knowledge. He is a warner, and a harbinger of glad tidings to those who have faith. “He is a man of exemplary character" and a "beautiful pattern of conduct." "So take what the Appostle assigns to you, and deny yourselves that which he withholds from you, and fear Allah, for He is strict in punishment." (Surah Al-Hashr: 7) ### Explanation: The Holy Prophet (p.b.u.h.) was unlettered, which enhances his prestige, as whatever wisdom was preached by him was truly Allah's revelation and not of his own. It is noteworthy that the Almighty Allah Himself has treated the personality of the Holy Prophet (p.b.u.h.) with respect. While all other Prophets (p.b.u.h.) are addressed in the Holy Qur'an by their respective names, Prophet Mohammad (p.b.u.h.) is addressed not by name but as "The Prophet' or "The Apostle' and sometimes lovingly as "O you folded in garments". "O you wrapped up in a mantle” Allah has further enjoined believers to respect him:" “O you that believe! Send you blessings on him, and salute him with all respect." (Surah Al-Ahzab: 56) These verses show the exalted position of the Holy Prophet Mohammad (p.b.u.h.) who was made the Leader of all men, who did his duty with honesty of purpose, and the believers had to implicitly follow him without murmur, respectfully listen to him and not ask foolish questions to annoy him. His message was for the whole mankind as he was the last Prophet, not like Jesus (p.b.u.h.) who had been sent only to "the lost sheep of the house of Israel", and this message was final for all time to come. “Today I have perfected your religion for you. ” (Surah Al-Ma'idah: 3) ### Explanation: The Qur'an compares the personality of the Holy Prophet (p.b.u.h.) to the radiant sun while the previous prophets (p.b.u.h.) were like Divine lamps. The light of the sun cannot be supplanted by any other light and is universal and no other light is needed thereafter; so after the advent of the Holy Prophet Mohammad (p.b.u.h.) no necessity is felt for any other prophet to follow him. The Holy Qur'an again claims “We have raised you in high esteem". How true this is can be judged from the fact that no person can become a Muslim without reciting the Kalimah which joins the name of the Holy Prophet (p.b.u.h.) with the name of Almighty Allah. These very words are recited daily by believers in the Salat (Prayers) and in the Azan (call for the prayers). "It is to him alone that the Kausar (the Fountain of Abundance' in the Paradise) has been granted: He is the only Prophet (p.b.u.h.) who was taken to the heavens bodily and shown the beauties of the other world and who conversed with his Creator. With all this praise lavished on him, the Holy Prophet (p.b.u.h.) in all humility says that he is a man like ourselves and admits that it is not in his power to cause anyone harm or to bring to right conduct except with the guidance of Almighty Allah and that if he disobeys Almighty Allah, no one can save him from His wrath.” “Say: Lo! I control not nor hurt, nor benefit you Say: Lo! None can protect me from Allah." (Surah Al-Jinn: 21-22) As regards his character and morals they were spotless and exemplary and every action of his was characterised by simplicity and purity simple in habits, simple in food, simple in dress and in living. The members of his household also led a simple life, to whom he gave the choice of living in the manner he lived, or to quit. The above is a brief description by the Qur'an of the Holy prophet (p.b.u.h.) who is unique in all respects. ### Eminence of the Holy Prophet (p.b.u.h.) on other Prophets From the forgoing discourse it may be seen that the prophethood of the Holy Prophet (p.b.u.h.) is distinguished in many ways: 1. It is universal. The Holy Prophet (p.b.u.h.) was not sent to any particular country or community but to the whole world and the entire mankind. Allah says in the Holy Quran: “And We have not sent you (O Mohammad save as a harbinger of good tidings and a warner' unto all mankind, but most of mankind know not." (Surah Saba: 28) The Holy Prophet (p.b.u.h.) also stated in very clear words: "Every prophet who preceded me was sent especially to his own people but I have been sent as a prophet for all mankind." (Sahih Bukhari and Sahih Muslim) 2. The prophethood of the Holy Prophet (p.b.u.h.) is eternal, in the same way as it is universal. With him (p.b.u.h.) the chain of revelation (wahy) and prophethood (Risalat) have come to an end. No other Prophet will now come till eternity, as stated by Almighty Allah in the Holy Quran: "But he is the Messenger of Allah and the last of the Prophets." (Surah Al-Ahzab: 40) The Holy Prophet (p.b.u.h.) says in this regard: “With me the edifice of the prophethood has been completed and with me the chain of prophethood has come to and end." (Sahih Bukhari) “No doubt, no Prophet will come after me." (Sahih Bukhari and Sahih Muslim) 3. The religion and the Divine Law which the Holy Prophet (p.b.u.h.) brought is perfect in every respect. This distinction was not enjoyed by any other preceding religion and Divine Law. No doubt every Divine religion was sent by Almighty Allah but the Divine declaration was withheld till the coming of this religion. Almighty Allah says in the Holy Quran: "So fear them not, but fear Me. This day have I perfected your religion for you and completed My favour upon you and have chosen for you Islam, as religion But whoso is forced by hunger, without being willfully inclined to sin, then, surely, Allah is Most Forgiving, Merciful." (Surah Al-Ma'idah: 3) 4. Every word of the Holy Book which was given to the Holy Prophet (p.b.u.h.) is safe and would remain so till the Day of Judgement. Not to say of word, not even a single dot has been altered in it. It is a Divine promise that: "Lo! We even We, reveal the reminder, and Lo! We verily are its Guardian." (Surah Al-Hijr: 9) No Divine Book in the world, except the Holy Quran, has this characteristic that it is unchanged and exists in the same language and words in which it originally came to the Prophet (p.b.u.h.) and whose language is even today a living one. ### (C) – The Day of Judgement Belief in a future life, after death, is a fundamental article of belief of a Muslim's faith. It implies that man is accountable to Almighty Allah for his actions done in this life. The life after death is not a new life but a continuance of this life which brings its hidden realities to life. Those who make use of opportunities in this life and follow the path of righteousness and piety, according to Islamic injunctions, are promised a life of happiness and infinite progress in the life after death. Those who disobey, the Commandments of Allah and His Holy Prophet (p.b.u.h.) and indulge in sinful acts will be punished for their misdeeds and sent to the Hell an abode of painful misery, unending troubles and untold. torments. Life after death would begin just after the Doomsday_the Day of Judgement or Resurrection (Qiyamat). Qiyamat would come suddenly nobody but Almighty Allah knows when. On that Day "the whole of the present order of things will be thrown with a tremendous convulsion and Nature's processes will cease to function. The sun, as the centre of our solar system, will be folded up or twisted up like a sheet of garment and all other physical forces attached to it will break up. Alongwith it the symbols of stability on our own earth will be swept away as if they never existed. There will be no difference between human habitations and the wilds of the forests. The oceans that now keep their bounds will surge and boil over and overwhelm all landmarks. Thus there will be destruction of the present-day world and in its place a new spiritual world will come into existence, the dead will be brought out of the graves and Almighty Allah will judge all human beings on their acts done in this world. Almighty Allah has not only created man but fashioned him in such a way that he can use the extra-ordinary capacities of reason and commonsense bestowed on him, to fulfill his destiny with the faculties which guide him to the right path. Spiritual agencies were also appointed to protect him. Inspite of all the Goodness and Mercy of Allah if man goes astray he shall have to face punishment for it. Man is therefore warned beforehand about after death and accountability for his present actions on the Day of Judgement. There are several verses in the Holy Qur'an giving details of the Paradise and the Hell. "A similitude of the Garden which those who keep their duty (to Allah) are promised: Therein are streams of milk whereof the flavour changeth not, and streams of wine delicious to the drinkers, and streams of clear-run honey; therein for them is every kind of fruit, with pardon from their Allah. (Surah Mohammad: 15) About the dreadfull conditions existing in the Hell, the Holy Qur'an warns: "(It is) the fire of Allah, kindled, which leapeth up over the hearts (of men). "Lo! It is closed in on them in outstretched columns." Hell: Neither there would be death nor life in the "Lo! Whoso cometh guilty unto his Allah, verily for him is the Hell. There he will neither die nor live." (Surah Ta-Ha: 74) The fire of the Hell would never extinguish; it would peal off the skin, and would be made with anger. ### Importance of the Belief in the Day of Judgement Almighty Allah has laid great stress on the belief and faith in this doctrine –He has mentioned the day of Judgement on so many occasions that it surpasses the sayings about Unity of Allah and prophethood. The Holy Qur'an mentions the Final Day at 24 places and (the day of Judgement) at 112 places. There are nearly 200 ayats in which reference to the Day of Judgement is made. "O mankind! If you have a doubt about the Resurrection, (Consider) that We created you out of dust, then out of sperm then out of a leech-like clot, then out of morsel of flesh, partly formed, and partly unformed, in order that We may manifest (Our power) to you. And We cause whom We will, to rest in the wombs for an appointed term, as babes, then (foster you) that you may reach your age of full strength; and some of you are called to die, and some are sent back to the feeblestold age, so that they know nothing after having known (much). And (further), you see the earth barren and lifeless. But when We pour down rain on it, it is stirred (to life), it swells, and it puts forth every kind of beautiful growth (in pairs)." (Surah Al-Hajj: 5) ### Explanation: Those who really have doubts in their minds about the life after death, they have only to turn their attention, either to their own nature, or to the nature around. How wonderful is their own physical growth, from lifeless matter, to seed, fertilised ovum, foetus, child youth old age, and death! How can they have doubt that the Author of all these wonderful stages in their life here can also give them another kind of life after the end of this life? Or, if they look at external nature, they see the earth dead and barren, and Allah's showers bring it to life, growth, and beauty in various forms. The creator of this great pageant of beauty can surely create yet another and a newer world. The stages of man's physical growth from nothing till he completes the cycle of this life are described in words whose accuracy, beauty, and comprehensiveness can be fully understood by biologists. Parallel to the physical growth, may be understood man's inner growth also by stages and by Allah's creative artistry. That is, a male or a female child, a fair or an ugly child, a good or a rebellious child, etc., involving countless mysteries of genetics and heredity. In the preceding passage the mystery of our life is used to illustrate Allah's abundant mercies and favours to us. Here it is used to illustrate Allah's power for giving us a future life of even greater promise. A beautiful passage so full of meanings that an earnest student wonders how all this has been conveyed in so few words. Hazrat Umar bin Al-Khattab has reported that when the Holy Prophet (p.b.u.h.) was asked about Iman (faith) he said: "It is that you believę in Allah and his angles and His books, His Apostles and the Day of Judgement and that you believe in pre-destination in its good and in its evil (Mishkat chap. 1). Almighty Allah has laid so much emphasis upon the faith in the day of Judgement that He has mentioned the day of Judgement and the world together at more than 20 places. He has conveyed the full sense of the meaning of the Hereafter by giving it different nomenclature at different places, for isntance: - Reward in the Hereafter. - Benefit of the Hereafter. - Abode in the Hereafter - Punishment of the Hereafter and - Disgrace of the Hereafter. Belief in the Hereafter (Day of Judgement) has been in vogue in many religions of the world. It appears that ever since the beginning of history of mankind, the belief in Hereafter was found in many religions. All the Prophets (p.b.u.h.) mentioned in the Holy Qur'an preached the faith in the Hereafter along with belief in Tawheed and Risalat. A Muslim has intrinsic faith in the doctrine of Hereafter and without this faith his Iman is not complete. “Then guard yourselves against a day When one soul shall not avail another. Nor shall intercession be accepted for her, Nor shall compensation be taken from her, Nor shall anyone be helped (from outside)”. (Surah Al-Baqarah: 48) ### Explanation: These words are recapitulated from verse 40, which introduced a general account of Allah's favours to Israel, now we are introduced to a particular account of incidents in Israel's history. Each incident is introduced by the Arabic word “Is”, which is indicated in the translation by “Remember.” Before passing to particular incidents, the conclusion is stated. Be on your guard: do not think that special favours exempt you from the personal responsibility of each soul. Allah says: "And remember, We delivered you from the people of Pharaoh: they set you hard tasks and punishments, slaughtered your sons and let your women-folk live. Therein was a tremendous trial from your Allah." (Surah Al-Baqarah: 49) ### Explanation: The bondage of Israelies in Egypt was indeed a tremendous trial. Even the Egyptians' wish to spare the lives of Israel's females when the males were slaughtered added to the bitterness of Israel. Their hatred was cruel, but their “Love” was still more cruel. About the hard tasks, see Exod, i. 14: “They made their lives bitter with hard bondage, in mortar and in brick, and in all manner of service in the field: all their service, wherein they made them serve, was with rigour." Pharaoh's taskmasters gave no straw, yet ordered the Israelites to make bricks without straw; Pharaon's decree was: Every son that is born you shall cast into the river, and every daughter she shall save alive": Exod, i, 22. It was in consequence of this decree that Hazrat Musa (p.b.u.h.) was hidden three months after he was born, and when he could be hidden no longer, he was put into an ark of bushes and cast into the Nile river, where he was found by Pharaoh's daughter and wife, and adopted into the family: Thus Hazrat Musa (p.b.u.h.) was brought up by the enemies of his people. He was chosen by Allah to deliver his people, and Allah's wisdom made the learning and experience and even cruelties of the Egyptian enemies themselves of contribute to the salvation of his people. ### Merits of the Belief in the life after death عن عمر بن الخطاب قال قال رسول الله صل الله عليه وآله وسلم حين سئل عن الايمان ان تئومن بالله وملائكته وكتبه ورسله واليوم الاخرو تئومن بالقدر خيره وشره - ( متفق عليه ) Hazrat Umar bin Khattab had reported that the Holy prophet (p.b.u.h.) when asked about faith said, "That you should believe in Allah Almighty His angles, His books. His Prophets and the Day of Judgement and in the truth of destinay or otherwise." (Sahih Bukhari and Sahih Muslim) عن العباس بن عبد المطلب قال قال رسول صل الله عليه وآله وسلم ذاق طعم الايمان من رضى بالله ربا و بالا سلام دينا و بحمد رسولا. (مسلم) Hazrat Abbas Bin Abdul Muttlabb has reported that the Holy Prophet (p.b.u.h.) said: "He Has tasted the sweetness of faith, who is pleased with Allah as Sustainer, with Islam as religion and with Mohammad (p.b.u.h.) as apostle of Allah". (Sahih Muslim) ### Explanation The practical life of a man in this world and his conduct depend entirely on the belief in life after death. Hence its need and necessity is felt very much, and so much stress is laid upon it. In the absence of the belief in life after death man is prone to become autocratic and irresponsible and he would be deceived by the apparent results or absence of results of his actions. Hence, all moral values of man's deeds would be governed by selfishness. The conception of transmigration of soul cannot be acceptable at least in the modern scientific age. The implication of this idea is "that all plant and animal life is the outcome of man's evil deeds and vice versa, that is, all human life is the result of the good deeds performed by the plants and animals. This will then constitute a cycle without a beginning or an end, which means that it is an eternal cycle, and corollary of this will be that the soul and matter with which this change occurs is also eternal and infinite. But scientific research has shown that the Solar system of which the earth is a component is neither eternal nor infinite." ### Evidence of life after death ISLAMABAD (APP) – Scientists investigating near-death experiences say they have found evidence to suggest that consciousness can continue to exist after the brain has ceased to function. BBC reported. The researchers interviewed 63 patients who had survived heart attacks within a week of the experience. Of these 56 had no recollection of the period of unconsciousness they experienced whilst, effectively, clinically dead. However, seven had memories, four of which counted as near-death experiences. They told of feelings of peace and joy, time speeded up, heightened senses, lost awareness of body, seeing. a bright light, entering another world, encountering a mystical being and coming to "a point of no return". None of the patients were found to be receiving low oxygen levels, which some scientists believe may be responsible for the so-called near-death" experiences, Lead researcher Dr. Sam Parnia, of Southampton General Hospital, said nobody fully understands how brain cells generate thoughts. He said it might be that the mind or consciousness is independent of the brain. He said, "when we examine brain cells we see that brain cells are like any other cells, they can produce proteins and chemicals, but they are not really capable of producing the subjective phenomenon of thought that we have. "The brain is definitely needed to manifest the Mind, a bit like now a television set can take what essentially are waves in the air and translate them into picture and sound," he added. (Daily Nation Lahore, dated October 25, 2000) ### 2 – IBADAAT (WORSHIPS) Ibadaat is the plural of the Arabic word Ibadaat, which is derived, from `