monotheism and polytheism

8/11/2019 Monotheism and Polytheism.

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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 thateverything 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 bedistinguished without Night. Similarly, valuation of light is impossible

without darkness. Therefore, if we are not clear about the concept of evil, wecannot 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 ofwrong; similarly, we can rightly understand Tauheed if and only if we

understand What is Shirk?


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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 beascribed 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 tomention 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 considerour or anybodys life as the life of Allah. Because, AllahAlmighty grants life to us; but no one is there to grant life to Him.

Our life is temporary, granted by Him (Allah), confined andmortal. Allahslife is neither temporary nor granted and confined. So, as we came to know that

Allahs life is not temporary, conferredand 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


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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 AllahAlmighty is not like that of man. Allahs knowledge is His own while ourknowledge 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. Shirkdoes 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 saythatAllahs attributes are eternal and everlastingand those of man are temporary.

Allahs excellence is not created by anyone while mans perfections are granted byAllah. 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 createdthing 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 thatpolytheists had admitted their Gods as creation ofAllah.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

1If you ask them who created them, they will necessarily say, Allah, then

whither they are turning away?


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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 Manaat2

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 norestriction upon you. In this way Allah gave divinity to all of ourGods. 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) withoutpermission, 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 Shirkdisappears.

(Isa) Jesus Making Dead Alive :

2Names of the people the polytheists used to worship the idols of.

3Here, 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 intercedewhom Allah permitted. First intercessor would be theAllahsbeloved Holy Prophet. Other Prophets ,

saints, learners of Holy Quran and Martyrs would also intercede afterwards .


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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 ofAllah. 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 Allahspermission, 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 evenconsider 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 needwith Allahs command. It is to be seen that whether Allah has given them anycommand (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 nodoubt 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:


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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 worshipme.

Worship is where there is acknowledgment. So, Allah has created men\ for

His acknowledgment. What is benefit of Gods acknowledgment? This is that morea 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 thisnearness, 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 havingmy 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.


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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 andwhatsoever 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

afterwards4.

So, when the man gains nearness with Allah then the brightness of Allahsattributes of hearing, seeing and power starts appearing in the mans attributes of

hearing, seeing and power and, in this way, this beloved man becomesdemonstration 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 thatstatus 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

4Molvi 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.


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a tree? Allama Imam Fakhr

this Hadith-e-Qudsi, says:

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ber it well that being a solver of difficul conferred (by Allah). Because, when th

of anyone then he does so with Allahs

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riends of God (saints), over every easyr in these attributes of intelligence, know

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have a capability to get Gods will through their prayers in the court of Lord of allworlds. 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 Shirkby 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 sect5

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 completehuman? 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 isperished after dying so it cant be defined as actualreality. 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

5It was a rebel sect appeared in the early ages of Islam.

(Sahih-Bukhari, V#02, Chapter : feeQatalil Khawarij (


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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 eatmeal 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 Barzukh7and 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 oneshead? 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 justlike a child born and goes to bazaar

7Interval between death and the Day of Judgment.

8(English pronunciation: Umm )


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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 itspain. 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 ):


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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 banani9

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 topray(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 andreturns 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.

9Sabit 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.


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We go to shrines of saints because Allah has a promise with him that Hellgive 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 theydont 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 willbecome 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 willbe searching for a friend of God. They will decide mutually to find out a

personality who may intercede for them.


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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 alsoshow 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 youredict, 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 herefor this job because Allah has awarded this honor only to me.

The wisdom behind the saying of Prophets (Go to someone other) isthat 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 belovedwill do that. The bright Prophet says,

(I am for this job). At thattime, Holy Prophet will 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, yourintercession 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 getcomfort if theyll not go there? (Indeed) God is the only all doer. But the Merciful


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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 ofHadis-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 arejust 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 peoplebelieve in the knowledge & perceptivity of saints. Whereas, it is clearly described

in Holy Quran that Prophets

dont have any knowledge and perceptivityafter 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 'HowAllah 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 hepassed by there, hesaid, 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 havepassed 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.


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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 thoseviews 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 aKafir(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 anyProphet 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 thismeaning 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 askknowledge 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 hasknowledge. Because, the asker is not unaware about the requirements of wisdom.

He is knowing and aware and Allahs being knowing and aware are evident thatwhom 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


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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 previousconversation 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 correctduration.

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 fordoubt or not? I say that (or) doesnt always come foruncertainty. Here (or) is for delay i.e. (or little less) does not mean instatement but itmeans 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 Noproved 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 ifa hundred years is true then Afull 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.


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But a Prophet doesnt tell a lie either intentionally or unknowingly. So, itgot 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 nottell 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 willbe 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 fromAl-Masjid-al-Haram (at

Makkah) toAqsa 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 anyresidence 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


20/21

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And on us is not but clear deliverance.

monotheism and polytheism

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