Process of Creation and Conquest of Nature

             

       

This world is Allah’s creation. This creation has three stages-  i. Kalma-e-ilahi, ii. Amr-e-ilahi, iii. Ayat-e-ilahi.

Kalma-e-ilahi is the first stage in the process of creation. Allah says

“For to anything which We have willed, We but say the word, "Be", and it is” (al-nahl-40).

The word “ kun” used in this verse is kalma-e-ilahi; whenever Allah wants anything to happen, He utters this ‘kalma’ and consequently that thing happens. In Quran, we find many verses in this regard.

“Indeed, the example of Jesus to Allah is like that of Adam. He created Him from dust; then He said to him, "Be," and he was” (al-imran-59).

It is our common observation that whatever happens in this world, it is happened through a natural system; in other words, kalma-e-ilahi always operates through a natural system. In Quran word ‘amr’ is used to denote natural system.

 “His ‘amr’, when He intends anything, that He says to it: Be, so it is” (Yasin-82).

From this above verse, it is evident that when Allah intends about anything, He decrees a relevant natural system (amr) through which that thing happens. It may be noted that in Quran this word ‘amr’ is used also with other meanings like command, matter etc.

Quran mentions about decree of ‘amr’/ natural system in some other verses too. “Originator of the heavens and the earth. When He decrees a  ‘amr’, He only says to it, "Be," and it is” (al-baqra-117).

In the above verse, it is indicated that when Allah decided about creation of skies and earth, He ordered creation of relevant ‘amr’/ natural law through which these skies and earth were created.

“She said, "My Lord, how will I have a child when no man has touched me?" [The angel] said, "Such is Allah ; He creates what He wills. When He decrees a ‘amr’, He only says to it, 'Be,' and it is” (al-imran-47).

From all these verses, it is obvious that when Allah intends anything to happen, He orders creation of relevant natural law/ ‘amr’ through which that thing happens.

Briefly speaking, in the process of creation, kalma-e-ilahi is the first stage; at this stage word ‘kun’ is uttered by Allah regarding a thing to happen. At the second stage, natural law/ ‘amr’ is created through which that thing is to happen. At the third stage, the required thing actually comes into being; when a thing is created, it is called ‘ayat-e-ilahi; ayat-e-ilahi include both physical and non-physical things.

Allah has made whole creation conquerable for mankind; Allah says:

“And He has subjected to you whatever is in the skies and whatever is on the earth - all from Him. Indeed in that are signs for a people who give thought”(al-jathiyah-13).

“Do you not see that Allah has made subject to you whatever is in the skies and whatever is in the earth…”(luqman-20).

From these verses it is clear that whatever is contained in the skies and the earth is subjected to mankind; it means all natural laws operating in this universe are also subjected to mankind. In other words,  Allah’s whole creation, both ‘amr-e-ilahi’ / natural systems and ‘ayat-e-ilahi’/ physical and non-physical things are open to be conquered by mankind. 

But it may be noted that amr-e-ilahi/ natural laws cannot be destroyed or changed by mankind. Quran says: “And the ‘amr’ of Allah is a decree determined” (al-ahzab-38). Natural laws are act of Allah; and Act of Allah does not change; Quran says about Allah’s act /way: “and you will not find in Our way any alteration” (Isra-77)..  Natural laws are to stay as they are; they are to exist; there is no point of conquering natural laws, if they can be made non-existent. Natural laws are to exist as they are but mankind may have control over them in the sense that mankind may make a use of them at their will. For instance, laws of raining and air blowing will exist as they are, but mankind may have control over these natural laws to make a use of them wherever and whenever they want to.

Hazrat Suleman (as) was given control over law of air blowing and jinn; Quran states: “So We subjected to him the wind blowing by his command, gently, wherever he directed”. “And [also] the devils [of jinn] -every builder and diver” (sad-36-37). 

Hazrat Daud (as) was given control over mountains. Quran states: “Indeed, We subjected the mountains [to praise] with him, exalting [Allah] in the [late] afternoon and [after] sunrise” (sad-18).

Hazrat Isa (as) was given control over law of life, laws to know about hidden things and laws of human biology. The Quran says: “

“ …… 'Indeed I have come to you with a sign from your Lord in that I design for you from clay [that which is] like the form of a bird, then I breathe into it and it becomes a bird by permission of Allah. And I cure the blind and the leper, and I give life to the dead - by permission of Allah. And I inform you of what you eat and what you store in your houses. Indeed in that is a sign for you, if you are believers” (al-imran-49).

In nutshell, we can conclude that  Allah has made His whole creation conquerable for the mankind. Mankind may have control over whatever is contained in this universe including laws of nature. This is what was predicted by ‘shaitan’  who predicted: “  and I will command them so they will change the creation of Allah” (nisa-119). (‘ shaitan’ is hinting about the change for the worse, not for the better, and creation in this verse means ayat-e-Ilahi not amr-e-Ilahi). There is  every possibility that in future mankind may produce super human beings; and may have control over all creatures other than human beings. It may be noted that creation of such super human being would not be result of change in 'amr-e-ilahi'; it would be result of use of 'amr-e-ilahi' .                                                               

Process of Creation- its stages

                        

This world is Allah’s creation. This creation has three stages-  i. Kalma-e-ilahi, ii. Amr-e-ilahi, iii. Ayat-e-ilahi.

Kalma-e-ilahi is the first stage in the process of creation. Allah says

“For to anything which We have willed, We but say the word, "Be", and it is” (al-nahl-40).

The word “ kun” used in this verse is kalma-e-ilahi; whenever Allah wants anything to happen, He utters this ‘kalma’ and consequently that thing happens. In Quran, we find many verses in this regard.

“Indeed, the example of Jesus to Allah is like that of Adam. He created Him from dust; then He said to him, "Be," and he was” (al-imran-59).

It is our common observation that whatever happens in this world, it is happened through a natural system; in other words, kalma-e-ilahi always operates through a natural system. In Quran word ‘amr’ is used to denote natural system.

 “His ‘amr’, when He intends anything, that He says to it: Be, so it is” (Yasin-82).

From this above verse, it is evident that when Allah intends about anything, He decrees a relevant natural system (amr) through which that thing happens.

Quran mentions about decree of ‘amr’/ natural system in some other verses too. “Originator of the heavens and the earth. When He decrees a  ‘amr’, He only says to it, "Be," and it is” (al-baqra-117).

“She said, "My Lord, how will I have a child when no man has touched me?" [The angel] said, "Such is Allah ; He creates what He wills. When He decrees a ‘amr’, He only says to it, 'Be,' and it is” (al-imran-47).

Briefly speaking, in the process of creation, kalma-e-ilahi is the first stage; at this stage word ‘kun’ is uttered by Allah regarding a thing to happen. At the second stage, natural law/ ‘amr’ is created through which that thing is to happen. At the third stage, the required thing actually comes into being; in other words, it is created. When a thing is created, it is called ‘ayat-e-ilahi.

Governance Maladies- one solution

                

Reconciliation between structural and working mechanism of democratic governance and bureaucratic governance has always been an enigma in history of Pakistan’s public administration. On the one hand, civil bureaucracy is necessary tool to actualize collective national goals, on the other hand, hierarchical structure ( in which power flows from top to bottom) and working pattern (in which decision-making virtually rests with the top) of civil bureaucracy are inimical to those of a democratic governance which is characterized by participative decision-making and distribution of powers. This inimical relationship between civil bureaucracy and democratic governance in Pakistan has many negative implications for public interests and stability of democratic governance. These negative implications are further aggravated due to poor accountability process emanating from that very hierarchical structure and working mechanism of civil bureaucracy (head of public organization, being virtual decision maker and hub of all powers, would not like to be accountable to any outer agency). The combined effect of all these negative implications of relationship between civil bureaucracy and democratic government is to give rise to such governmental agency/department which can be defamed by one person alone (i.e. head of agency/department) if he chooses so, by overriding and marginalizing all fair efforts done in the right direction by subordinate staff; but this single person (head of agency/department) cannot give alone a good name to his organization due to that very hierarchical structure and working mechanism which are not owned by the subordinates.

The ideal solution may be to replace this bureaucratic set up with an organization based on participative decision-making and distribution of powers.

Like every organization, this civil bureaucratic organization does have a values system, but unfortunately this values set up is also marred with the negative implications of relationship between civil bureaucracy and democratic governance. Because of centralization of power and decision-making, employees’ morality has been corrupted to make it best suited to continuity of existing bureaucratic system; hence to keep silent over illegalities and corrupt practices committed by the public organization has been made the biggest virtue for the employees to follow, and to expose such illegalities/practices has been made the biggest moral weakness. The present bureaucratic set up is not running with the force of its utility; rather it is this corrupt values system crept into it which is making this set up continue. This corrupted values system makes it possible for a public organization to suppress and marginalize any employees’ efforts done in the right direction to put the organization on the right tract.  The solution of this problem lies in the curtailment of organization’s ability to paper over the illegalities committed by it. In other words, all illegalities committed by an organization should be ensured to be exposed.

Allah says: “And do not mix the truth with falsehood or conceal the truth while you know [it]” (al-bakra-42).

From this verse, it is evident that truth is not to be concealed; it has to be exposed. It may be noted that personal weaknesses (which affect only the persons concerned) are not to be enquired and exposed (Quran forbids from such enquiry and disclosure); but those illegalities which affect public at large or affect persons other than committing them are bound to be exposed under this verse.

The subject of public administration has a concept called ‘whistle blowing’; this concept states about exposing irregularities and illegalities committed within an organization to an outer agency. In order to put an check on illegalities committed by an organization, this concept of ‘whistle blowing’ may be institutionalized in Pakistan. This proposed institution may be a high level and high powered institution staffed with men of high integrity and designed to receive and investigate concerned employees’ complaints about an organization. The process of investigation may be secret. The Chief Minister should be in charge of such institution and its report may be presented to the concerned legislative assembly on quarterly basis. Only one such highly professional institution having high integrity may make big dents in existing corrupt bureaucratic system.

Types of Prophethood and Criteria of Punishment

Some scholars believe that every ‘Rasool’ is necessarily a ‘Nabi’ as well; however a ‘Nabi’ may be or may not be a ‘Rasool’. Accordingly prophets are divided into two categories; those who are ‘Rasool’ and ‘Nabi’ combined; and those who are only ‘Nabis’. Another view is that ‘Rasool’ and ‘Nabi’ is one and the same thing. In the succeeding lines we will assess this viewpoint in the light of Quran.

When we look into Quran, we find very clear distinction between a ‘Rasool’ and a ‘Nabi’. Sura Hajj-52 states: “And We sent before you neither any ‘Rasool’ nor any ‘Nabi’ except that when he spoke …….”

In this verse, ‘Rasool’ and ‘Nabi’ have been clearly described as two different titles; by no means these two titles may be taken as one and the same thing. However these two different titles may be given to one person, but in no way these titles are essentially to be combined in a single person. It is possible that one person is given one title only and the other one is given the second one only. In other words, it is possible that one prophet may be a ‘Nabi’ only or a ‘Rasool’ only. However there may be prophets who are ‘Rasool’ as well as ‘Nabi’.

Keeping in line with above mentioned distinction, we find Quran has mentioned three categories of prophets; those who are ‘Nabi’ only; those who are ‘Rasool’ only; and those who are ‘Rasool’ and ‘Nabi’ combined.

Among those who are ‘Rasool’ and ‘Nabi’ combined include Hazrat Ibrahim; Hazrat Ismael; Hazrat Musa; Hazrat Isa and our prophet Muhammad (saw).

Among those who are ‘Rasool’ only include Hazrat Noah; Hazrat Lut; Hazrat Saleh; Hazrat Hud; Hazrat Shuaib; Hazrat yunus (as). These prophets have never been described as 'nabi' in Quran.

All the rest mentioned in Quran are ‘Nabis’. These prophets have never been described as 'rasool' in Quran.

It would be interesting to note that criteria of punishment is also different for non-believers of a ‘Nabi’ and non-believers of a ‘Rasool’.

Sura aaraf- 94,95 tell about criteria of punishment of non-believers of a ‘Nabi’; these verses state:

“And We sent to no city a ‘Nabi ‘[who was denied/ disobeyed] except that We seized its people with poverty and hardship that they might humble themselves [to Allah]. Then We exchanged in place of the bad [condition], good, until they increased [and prospered] and said, "Our fathers [also] were touched with hardship and ease." So We seized them (again) suddenly while they did not perceive”.

It is clear from these verses that disobedient/ non-believers of a ‘Nabi’ are not eliminated from the earth surface; though they are punished with poverty and hardships periodically, if they continue with their disobedience.

But non-believers/ disobedients of a ‘Rasool’ are eliminated completely. That is why we see that ummah of each of Hazrat Noah, Lut, Saleh, Hud, Shuaib (as) was eliminated, when the ummah opted disobedience to their respective ‘Rasool’; the ummah of Hazrat Yunus was forgiven only because of repentance.

Punishment criteria devised for non-believers/ disobedients of a ‘Nabi’ applies also to non-believers/ disobedients of a prophet who is ‘Rasool’ and ‘Nabi’ combined; the reason is that such prophet (as) is a Nabi as well apart from being a ‘Rasool’. Therefore we see that ummah of Hazrat Ibrahim (as); Hazrat Isa (as) [ both were Rasool-Nabi combined] were not eliminated though they disbelieved in their respective prophet.

Therefore we may conclude there are three types of prophets- Nabi only; Rasool only; and Rasool-Nabi combined. Quran has drawn clear distinctions between them. Regarding distinction of mode and medium of revelation given to these various types of prophets, my articles – ‘Wahi, Intuition and their Implications’; ‘Difference between Resalat and Nabuwwat’; and ‘Universality of Resalat, Ummah and Qadyaniat’ may be seen at the same blog.

Difference Between Resalat and Nabuwwat (2)

There are diffrences between title of 'Rasool' and title of 'Nabi'.

One difference is that a 'Rasool' is sent to an ummah which may consist of more than one nations; whereas a 'Nabi' is sent to a nation only (except those 'Nabis' who are'Rasool' also). In Quran, sending of a 'Nabi' is described always with reference to a nation; whereas sending of a 'Rasool' is described with reference to an ummah (al-nahl-36; al-muminoon-44,52;Ghafer-5).

The fact that 'Rasool' and 'Nabi' are two different titles is evident from  Sura Al-hajj-52 which states that "Never did We send a 'Rasool' and nor a 'Nabi' before you..........  ".  Coming of words 'Rasool' and 'Nabi' together indicates that these are two different titles; otherwise it is against comrehensiveness of Quran that two words with exactly the same meaning are used together. (for details plz see my article 'universality of Resalat, Ummah and Qadyaniat').

 A Rasool may be sent in ummah of a previous Rasool, but when he reveals his resalat and constitutes a new ummah, he no longer remains an 'ummati'; because an 'ummati' has to follow all aspects of 'resalat' of his Rasool, but a Rasool having his own different resalat can't follow all aspects of another Rasool's resalat. Therefore every Rasool ceases to be ummati of another Rasool.

This fact contradicts Qadyani claim that mirza is a 'ummati Rasool'.

There are other differences as well between 'Rasool' and 'Nabi'. The last prophet has to be a Messenger (rasool); the last prophet can not be a 'Nabi' only ( but a Nabi who is also a Rasool can be the last prophet); because after Nabi(s), it is compulsory that a 'rasool' is sent. Al-imran-81 states that " And when Allah took the covenant of the 'Nabis', [saying], "Whatever I give you of Book and wisdom, afterward there will come to you a messenger (Rasool) confirming what is with you, you [must] believe in him and support him...".

From this above quoted verse(al-Imran-81) , a few points are evident: i. whenever one or more Nabis (as) are sent to a nation, a 'Rasool' is essentially sent after such 'Nabis'; ii. it means that the last prophet has to be a 'Rasool' or a Rasool and Nabi combined; but the last prophet can not be a Nabi alone; the Nabis are given only a part of the Book which is given completely to the 'Rasool' of whose ummah such Nabis belong to (that is why the Rasool testifies that is revealed to all preceding Nabis individually and belonging to his ummah); after coming of the 'Rasool', Nabis belonging to his ummah start commanding people according to the Book revealed to the 'Rasool'. The Quran states "Indeed, We sent down the Torah, in which was guidance and light. The 'Nabis' who submitted [to Allah] judged by it for the Jews..." (al-maidah-44).

Another implication of the fact that the last prophet has to be a 'Rasool', is that Qadyanic belief about Mirza Qadyani's Nabuwwat is proved to be false and contradictory to Quran- Qadyanis claim that mirza is a last 'Nabi'(Aik Ghalti ka azala, p-10 by mirza Qadyani).

Another difference between a 'rasool' (messenger) and a Nabi(as) is that a 'rasool' receives revelation directly from Allah without mediation of hazrat Gabrael, or/and through Hazrat Gabrael in the form of Allah's words-a book. when received directly from Allah, revelation is expressed in words of 'Rasool'. But it is the basic identity of a Rasool that he is given Book/'saheefa'(ale-Imran-184)]; whereas a Nabi (as) receives revelation through Hazrat Gabrael in the form of Allah's Idea translated into words by Hazrat Gabrael or by the Nabi(as) himself (for detail plz see my article "Wahi, Intuition, and their Implications" on this same blog). In other words, a complete Book is always orignally revealed to a 'rasool' in the form of Allah's words, and all Nabis(as)coming before or after that 'rasool' and belonging to that rasool's ummah, receive revelation as to a part of that Book in the form of Allah's Idea translated into words by Hazrat Gabrael or by the concerned Nabi(as). ( It may be noted that as mentioned above the process of prophethood had to be ended and the last prophet had to be a Rasool or a Rasool and Nabi combined).

This fact that a Rasool is given revelation in the form of Allah's words -i.e. a Book- also exposes mirza's claim of Resalat. The books presented by mirza Qadyani show an average standard of writing and comprehensiveness; these books can not be considered as words of Allah, even in the wildest imagination. Comparing Quran's standard of writing and comprehensiveness with that of mirza's books, we find no match. Therefore mirza's claim to be Rasool is no more than a blatant lie. Similarly, as mentioned above, Mirza's claim to be a Nabi is also wrong because last prophet cannot be a Nabi alone but Qadyanis believe that Mirza is the last Nabi. (Aik Ghalti ka azala, p-10 by mirza Qadyani.
(NOTE: Mirza belives that 'Nabuwwat' and 'Rasalat' is the same thing).

Universality of Resalat, Ummah and Qadyaniat

Many scholars opine that all Messengers coming before Muhammad (saw) were sent to a particular nation, and no messenger’s ‘resalat’ was universally applicable. Let us analyze this believe in the light of Quran and Sunnah. Thereafter, we would throw light on concept of Ummah and tenability of Qadyani claim of Prophethood in the backdrop of concept of 'Resalat' and Ummah.

Quran mentions about Hazrat Noah’s (as) pray as “And Noah said, "My Lord, do not leave upon the earth from among the disbelievers an inhabitant (Nuh-26). It shows that Hazrat Noah’s ‘resalat’ was universal. Hazrat Noah (as) could not pray for destruction of disbelivers on the whole earth, if his ‘resalat’ had not applied to whole earth.

About Hazrat Musa (as) Quran states “Go to Pharaoh. Indeed, he has transgressed. And say to him, 'Would you [be willing to] purify yourself. And let me guide you to your Lord so you would fear [Him] (al-naziat-17-19)?

“And We had already tried before them the people of Pharaoh, and there came to them a noble messenger, [Saying], "Render to me the servants of Allah. Indeed, I am to you a trustworthy messenger," (al-dukhan-17,18).

It is clear from these verses that Hazrat Musa was a messenger to people of Pharaoh, and he was commanded to preach Pharaoh; we know that people of Pharaoh were non-Israeli; it means Hazrat Musa’s ‘resalat’ applied to non-israelis as well. In other words, the idea that hazrat Musa’s ‘resalat’ applied only to Israelis is not correct.

Regarding Hazrat Isa (as) Quran states “And when Allah will say, "O Jesus, Son of Mary, did you say to the people, 'Take me and my mother as deities besides Allah ?'" He will say…..” (al-maidah-116).

“I said not to them except what You commanded me - to worship Allah , my Lord and your Lord. And I was a witness over them as long as I was among them; but when You took me up, You were the Observer over them, and You are, over all things, Witness” (al-maidah-117).

In verse 116, Allah is asking Hazrat Isa (as) about the whole mankind whether he commanded them to take him and his mother as deities.

In verse 117, Hazrat Isa (as) is replying about the whole mankind that he commanded them to worship Allah.

It transpires that Hazrat Isa’s (as) ‘resalat’ was universal; if it had not been the case, Hazrat Isa (as) would not be questioned about the whole mankind.

In the above lines we have seen that Hazrat Noah,Hazrat Musa and hazrat Isa (as) all had ‘resalat’ universally applied to mankind; but it does not mean that all Messengers had universal ‘resalat’. Many a messengers like hazrat Saleh, hazrat Hud, Hazrat Shuaib, Hazrat Younus (as) did not have universal ‘resalat’; their resalat was applicable to only their respective nation ( and may be also applicable to the nation among whom they settled down after their own nation was destroyed).

In the Quran, at many places mention has been made about sending a Mesenger (rasool) to an ‘ummah’(al-nahl-36; al-muminoon-44,52; ghafir-5); nowhere mention has been made about sending a ‘Nabi’ to an ummah. This fact reflects that constitution of ummah is related to Messengers (rasool); it is not related to ‘Nabis’. In other words, a Messenger (rasool) constitutes an ummah, but a ‘Nabi’(if he is not a Rasool also) does not.However a Nabi is sent to a nation; the difference between a nation and an ummah is related to the title of prophet who is sent to the people;ummah (which may consist of more than one nations) is relating to a prophet who is a 'Rasool', and a Nabi is sent to a nation only. In other words, a 'Rasool' is sent to an ummah which may consist of more than one nations, whereas a 'Nabi' (if he is not a rasool too) is sent to a nation only.

A Rasool may be sent in ummah of a previous Rasool, but when he reveals his resalat and constitutes a new ummah, he no longer remains an 'ummati'; because an 'ummati' has to follow all aspects of 'resalat' of his Rasool, but a Rasool having his own different resalat can't follow all aspects of another Rasool's resalat. Therefore every Rasool ceases to be ummati of another Rasool. This fact contradicts Qadyani claim that mirza is an 'ummati Rasool'

There are other differences as well between 'Rasool' and 'Nabi'. The last prophet has to be a Messenger (rasool); the last prophet can not be a 'Nabi' only ( but a Nabi who is also a Rasool can be the last prophet); because after Nabi(s), it is compulsory that a 'rasool' is sent. Al-imran-81 states that " And when Allah took the covenant of the 'Nabis', [saying], "Whatever I give you of Book and wisdom, afterward there will come to you a messenger (Rasool) confirming what is with you, you [must] believe in him and support him...".

From this above quoted verse(al-Imran-81) , a few points are evident: i. whenever one or more Nabis (as) are sent to a nation, a 'Rasool' is essentially sent after such 'Nabis'; ii. it means that the last prophet has to be a 'Rasool' or a Rasool and Nabi combined; but the last prophet can not be a Nabi only; the Nabis are given only a part of the Book which is given completely to the 'Rasool' of whose ummah such Nabis belong to (that is why the Rasool testifies that is revealed to all preceding Nabis individually and belonging to his ummah); after coming of the 'Rasool', Nabis belonging to his ummah start commanding people according to the Book revealed to the 'Rasool'. The Quran states "Indeed, We sent down the Torah, in which was guidance and light. The 'Nabis' who submitted [to Allah] judged by it for the Jews..." (al-maidah-44).

Another implication of the fact that the last prophet has to be a 'Rasool', is that Qadyani belief about Mirza Qadyani's Nabuwwat is proved to be false and contradictory to Quran- Qadyanis claim that mirza is a last 'Nabi'(Aik Ghalti ka azala, p-10 by mirza Qadyani).

Another difference between a 'rasool' (messenger) and a Nabi(as) is that a 'rasool' receives revelation directly from Allah without mediation of hazrat Gabrael, or/and through Hazrat Gabrael in the form of Allah's words -a book; when received directly, revelation is expressed in words of Rasool. It is the basic identity of a Rasool that he is given Book/'saheefa'(ale-Imran-184)); whereas a Nabi (as) receives revelation through Hazrat Gabrael in the form of Allah's Idea translated into words by Hazrat Gabrael or by the Nabi(as) himself (for detail plz see my article "Wahi, Intuition and their Implications" on this same blog).In other words, a complete Book is always revealed to a 'rasool' in the form of Allah's words, and all Nabis(as)coming before or after that 'rasool' and belonging to that rasool's ummah, receive revelation asto that Book in the form of Allah's Idea translated into words by Hazrat Gabrael or by the concerned Nabi(as).

This fact that a Rasool is given revelation in the form of Allah's words -i.e. a Book- also exposes mirza's claim of Resalat. The books presented by mirza Qadyani show an average standard of writing and comprehensiveness; these books can not be considered as words of Allah, even in the wildest imagination. Comparing Quran's standard of writing and comprehensiveness with that of mirza's books, we find no match. Therefore mirza's claim to be Rasool is no more than a blatant lie. (it may be noted that Mirza qadyani's books are not claimed by qadyanis as words of Allah; though they are claimed to be based on revelation).

Ummah may be defined as peoples to whom a messenger’s ‘resalat’ applies. According to Quran, every Ummah has only one Messenger (rasool):

“And verily, We have sent among every Ummah a Messenger (proclaiming): "Worship Allah (Alone), and avoid (or keep away from) Taghut -all false deities” ….(al-nahl-36).

“Then We sent Our messengers in succession. Every time there came to a ummah its messenger, they denied him” (muminoon-44).

In both verses quoted above, singular form, not plural form, of word ‘messenger’ has been used with reference to an ummah; it shows that for every ummah, there is only one Messenger (rasool).

From muminoon-44, quoted above, it is also clear that a Messenger’s ummah does not necessarily consist of Muslims only; a Messenger’s ummah also includes people not having faith in him. Sura Ra’d-30 states about Muhammad (saw) “Thus have We sent you to a ummah before which [other] ummahs have passed on….”. There is no denying fact that Muhammad (saw) has been sent to whole mankind (aaraf-158). It means the ummah to whom Muhammad (saw) has been sent, is whole mankind- both Muslims and non-Muslims; the Muslims among this ummah are called Muslim Ummah.

From above quoted both verses, it is also proved that no ummah can have more than one messenger (rasool). The coming of a messenger (rasool) means a new ummah has come into being. For Muhammad’s (saw) ummah, no other Messenger can be sent; sending of another Messenger would mean a new ummah which would not be included in the Muhammad’s (saw) ummah. Since whole mankind-both Muslims and non-Muslims,to be born till the last day of this world- are included in Muhammad’s (saw) ummah, no other Messenger can be sent among Muhammad’s (saw) ummah.

These verses clearly refute Qadyanis’ claim that Mirza Qadyani was a Messenger (Rasool). Al-imran-81 establishes that the last prophet has to be a 'Rasool'; the last prophet can not be a Nabi only because a Rasool is bound to come after Nabi or Nabis. Therefore Qadyanis' claim that Mirza is a Nabi is also baseless and incorrect.

Gog Magog and Chinese Nation

Many scholars believe that Gog and Magog were two grandsons of Hazrat Noah (as); the descendants of these two sons are inhabited in Central Asia, China, South East Asia and East Asia. In other words, so called ‘yellow races’ are in fact Gog and Magog which have been mentioned in the Quran. Let us analyze this view in the light of Quran and Sunnah.

Quran has mentioned about Gog Magog at two places i.e. Sura al-kahf and Sura al-anbia. Sura al-kahf states:“They said, "O Dhul-Qarnayn, indeed Gog and Magog are [great] corrupters in the land. So may we assign for you an expenditure that you might make between us and them a barrier?" He said: "(The power) in which my Lord has established me is better (than tribute): Help me therefore with strength (and labour): I will erect a strong barrier between you and them: Give me pieces of iron - till, when he had levelled up (the gap) between the cliffs, he said: Blow! - till, when he had made it a fire, he said: Bring me molten copper to pour thereon. So Gog and Magog were unable to pass over it, nor were they able [to effect] in it any penetration. [Dhul-Qarnayn] said, "This is a mercy from my Lord; but when the promise of my Lord comes, He will make it level, and ever is the promise of my Lord true." On the day when the barrier is demolished, We will leave them (creatures) like the waves of the sea striking against each other. Then the trumpet will be sounded and We will bring them all together”. (al-kahf-94-99).

From these verses of sura kahf, it is quite clear that a physical barrier made up of iron and copper was erected by Dhul-Qarnain. The barrier was so strong and so high that Gog Magog could not either scale it over nor break into it. The purpose of erecting this wall/ barrier was to prevent Gog Magog from coming into physical contact with nearby human races so that Gog Magog could not cause corruption/anarchy/destruction in the nearby lands. But one day that barrier would fall down, and that day creatures would be left striking against each other like waves of the sea.

Sura al-anbia states about that day when Gog Magog would be set free and come into physical contact with human races; the verse 96,97 of this Sura state:

“Until, when Gog and Magog are let loose, and they hasten out of every mound, And [when] the true promise has approached…”.

It means Gog Magog would be set free when the world would be about to come to an end; before that time Gog Magog would never come into physical contact with human settlements.

The view that yellow races are Gog Magog can not be substantiated in the light of these Quranic verses. The yellow races including Chinese nation have always been and still are free to come into physical contact with all other human races; at present they are playing a major role in international affairs. But according to Quran, Gog Magog have been debarred from coming into physical contact with the human races. The constructed barrier has kept them away from the human races (at least from nearby human races). Whereas we see that no barrier/wall made up of iron and copper on the face of this earth can stop any human race from coming into physical contact with any other (nearby or distant) human races; in the past also no such wall/barrier can be found. (Berlin Wall OR Chinese Great Wall obstructed direct transportation through these walls, but they could not stop the nations living behind these walls from interacting/ coming into physical contact with the nations living on the other side of the wall).

If no human race can be prevented from coming into physical contact with any other race by constructing a barrier/wall, but Gog Magog have been prevented in this way, it implies that Gog Magog, in fact, are not like normal human races. This viewpoint may also be substantiated by some sayings of our Prophet (saw). A ccording to one ‘rawayat’, Gog Magog would be in number just like sand particles of sea. Another ‘rawayat’ states: “each couple of Gog Magog may have upto one thousand offsprings”. Another ‘rawayat’ mentions about Gog Magog’s inability to climb over mountains. But one ‘rawayat’ mentions that Gog Magog are descendants of Hazrat Adam (as). All these ‘rawayat’ combined reflect that Gog Magog are not like normal human races but they seem to be sub-human races.

A modern writer, Yahya Khan, has described in detail one such sub-human race in his Urdu Book titled ‘KAJAL KOTHA’. He states “They are intelligent creature and like human beings in all aspects except some biological features e.g. they are extremely small in size; they may be as tiny as a rice grain or a seed of dates or human’s hand palm; their respiratory system is more like fishes have; they need much less oxygen and sunlight to survive. Their unique biological features enable them to live underground; usually they live in deep watery places. The writer has called this creature as ‘bonay or balishtay’. (this creature should not be mistaken as commonly placed humans with stunted growth; men/women with stunted growth are humans; they are not'bonay').

There is likelihood that Gog Magog also belong to a ‘bona race’.

Without going into authenticity of view that Gog Magog were grandsons of Noah (as) or not (this view is based on Israeli traditions), We can conclude that Gog Magog (Yajooj Majooj), which have been mentioned in Quran, are not Chinese and other yellow races; these Yajooj Majooj(Gog Magog) mentioned in Quran are a sub-human race and will be let loose near the destruction of this world.

Remedy for Religious Extremism

The advocates of secularism seek remedy for religious extremism and fanaticism in adopting non-religious approach; they advocate lesser priority for religion in daily life activities. Rather they advocate assimilation of forbidden things into religious faith and practices. In this way so called secular groups in the name of religious tolerance and peaceful co-existence, are actually trying to get away from the Muslims which is so close to their heart and soul. Such a approach to control religious extremism is not only anti-religious but also irrelevant because it does not address the root cause of extremism.

Fanaticism, radicalism and extremism are the terms which have different connotations for different social groups, communities, nations and religious entities. In fact these terms do not have any universally recognized literal definition. That is why any connotation attached with any of these terms may be utter non-sense for a social group which may have its own but different meaning for the same term. If we are able to hammer out a synthesis of various connotations attached with these terms, we may find out that all these terms are synonymous in at least one aspect; all these terms reflect a person’s or community’s tendency to achieve their objectives by violating the standards fixed for such objectives. Similarly religious extremism or fanaticism may be defined as a person’s or community’s tendency to achieve their religious objectives, violating religious standards fixed for achieving such religious objectives. Therefore the simplest remedy to control religious extremism is to introduce religious standards in all activities and efforts launched to achieve any religious objectives. One ‘rawayat’ states that ‘ some companions of our Nabi (saw) wanted to transgress limits delineated by our Nabi’s (saw) Sunnah because of their desire to achieve higher spiritual elevation. One of them intended that he would never get married in the way of good deeds; another one intended that he would be fasting every day;likewise the third one showed extreme intention in the way of good deeds. The objective of all three was to achieve higher spirtual levels through these extreme good deeds. But our Nabi (saw) forbade them from doing so and advised them to abide by his Sunnah. The desire of the companions was to go for extremism in the way of good deeds, but our Nabi (saw) set them right by making them follow his Sunnah. In other words, remedy of religious extremism among Muslims is to follow Islamic standards enshrined in Quran and Sunnah. Quran has declared us ‘Moderate Ummah’. It means in order to achieve religious objectives , the standards fixed by our religion are moderate ones.

Therefore, if we want to remove fanaticism, extremism or radicalism from our society, we have to follow the standards fixed by our religion. No secular approach to curb religious extremism may be effective as long as people have faith in religion; religious extremism emanates from religious faith.The remedy of religious extremism can't be found in secular/anti-regious approach; it has to be found within the religion itself.

Technology-A Tool for Proving Quranic Knowledge

It is our common observation that people usually have faith in what they think is intellectually true. It means many out of people not having faith in Quran, in fact don’t believe intellectually in truthfulness of Quran. We can’t conclude that Quranic knowledge is not comprehensive and sound enough to make such people (disbelieving intellectually in truthfulness of Quran) believe in its truthfulness intellectually. Actually such people’s disbelief in the Quran is due to one main reason; as Quran says, “Nay, they reject that of which they have no comprehensive knowledge, and of which ‘taveel’ (analogical/observational proof) has not yet been revealed to them (yunus-39). It means such people’s disbelief in the Quran is because such people don’t have comprehensive knowledge of Quran due to the fact that analogical/observational proof of such Quranic knowledge has not been yet revealed to them.

Technology also may be called ‘taveel’; technology is also observational proof which testifies knowledge. Sura yunus-39 also implies that, like ‘khabar’, ‘taveel’ is also exposed at a specified point of time. We may infer that each technology is manifested at a particular time. Those people who deny that Quran is embodiment of all types of knowledge put forward logic that if it had been so, all technological advancements would have taken place in the age when Quran was revealed. This logic is proved wrong in the light of yunus-39 which states that taveel/technology comes on the surface at certain point of time.

It is important to note that according to yunus-39 the ‘taveel’ has not come only to the people disbelieving intellectually the truthfulness of Quran; other persons may be having access to such ‘taveel’. In other words, we may say that all people pondering over Quran do not have equal level of understanding of Quran; Quran says “over every possessor of knowledge is one [more] knowing” (Yousuf-76). If any person’s understanding of Quran leads him disbelieving in the truthfulness of Quran, he should be assured that there is someone having superior understanding of Quran, who can make such disbeliever believe in the truthfulness of Quran.

Quranic Knowledge and its Levels

According to one ‘rawayat’ “Allah has revealed Quran with five levels”. While substantiating this ‘rawayat’ on the basis of Quran, we may infer that these levels of understanding of Quranic knowledge are vertical and can be accessed only one after the other. Access to each of these levels is associated with a certain level of spiritual elevation.

The first level of understanding of Quranic knowledge is ‘kitaab-e-mastoora’. Quran has been called by this name many times: “And [by] a Book inscribed (mastoor)” (al-toor-2); “And there is no city but that We will destroy it before the Day of Resurrection or punish it with a severe punishment. That has ever been in the Book inscribed -mastoora” (Isra-58). This is in the Book inscribed (al-ahzaab-6). At this level, one can have access to the grammatical meanings of Quran’s written words. This is the level of Quranic knowledge pertaining to facts and events apparently described in the Quran. This is the level of Quranic knowledge associated with common Muslims/ ‘muttaqeen’. “This is the Book about which there is no doubt, a guidance for those conscious of Allah” (al-baqra-2).

The second level of access to Quranic knowledge is ‘kitab-e-mubeen’. At this level of Quranic knowledge, access is granted to facts and events described by inference, not apparently described, in the Quran. At this level, Quranic knowledge pertaining to natural laws (physical and social) relating to this world is accessed to. Quran says: “everything unseen in the sky and earth has been described in “kitab-e-mubeen” (al-naml-75). Every ‘khabar’ relating to this world has also been mentioned in the ‘kitab-e-mubeen’. “And no moist or dry [thing] (in the darkness of earth) but that it is[written] in a ‘kitab-e-mubeen’ (al-anam-59). “And there is no creature on earth but that upon Allah is its provision, and He knows its place of dwelling and place of storage. All is in a “kitab-e-mubeen” (hud-6). This is the level of Quranic knowledge/ information relating to both changeable and unchanged destiny of every person/ mankind; but the person having access to this level can’t differenciate between changeable and unchanged destiny. This level of Quranic knowledge/ information is associated with ‘mumineen’.

Both levels of Quranic knowledge/information described above can be accessed by non-Muslims as well; in Quran, non-Muslims have not been excluded from having access to these both levels. But they have been excluded explicitly from having access to the third level of Quranic knowledge/ information.

The third level of Quranic knowledge is called ‘kitab-e-maknoon’. This level is different from the second level in some aspects. For instance, this is the level of Quranic knowledge, which non-Muslims cannot have access to. “Indeed, it is a noble Qur'an. In a ‘kitab-e-maknoon’. None touch it except the purified” (al-waqiah-77-79). It means non-Muslims cannot be first recipient of Quranic knowledge of ‘kitab-e-maknoon’. However they can receive this knowledge from its Muslim recipients.

Another difference as compared to second level is that the third level pertains to unchanged destiny of persons/mankind. “Allah eliminates what He wills or confirms, and with Him is the ‘ummul kitab’ (al-ra,ad-39). Out of two types of destiny-changeable and unchanged- Allah eliminates the changeable one (depending upon His Will and actions of the concerned people) and the unchanged destiny may be accessed to at the third level of Quranic knowledge/information. This level of Quranic understanding is associated with ‘mutahharin’/purified.

The fourth level is ‘kitab-ul-hakim’. Quranic verses have been described as “ the signs of the Wise Book (kitab-ul-hakim)” [al-luqman-2). This level provides rationale of all natural laws working in this world; and rationale of all events happening in this world. This level pertains to knowledge as to why natural laws and events are like as they exist. This level of Quranic knowledge is associated with ‘muhsaneen’.

The fifth level is ‘ummul kitab’. Quran has been called by this name in al-imran-7 which states: “It is He who has sent down to you, [Muhammad (saw)], the Book; in it are verses [that are] precise/ ‘muhkamat’ - they are the foundation of the Book/ummul kitab”. Sura zu khraf-2-4 states: “By the ‘kitab-e-mubeen’. Indeed, We have made it an Arabic Qur'an that you might understand. And indeed it is, in ‘ummul kitab’ with Us, exalted and full of wisdom”. This level of Quranic knowledge provides the Basic Principles from which natural laws and events originate. Al-imran-7 also states that these Basic Principles are found in the verses which are ‘muhkamat’/precise. There are two kinds of verses in the Quran; firstly those which are ‘mutashabihat’-these are not so precise/easy to understand; secondly those which are ‘muhkamat’- these are precise/easy to understand in nature. The Basic Principles which are origin of natural laws and events happening in this world are to be discovered out of Quranic verses which are precise in nature. This fifth level of Quranic knowledge is associated with ‘mutwaqqalin’.

‘Lohe Mahfooz’ is just a compilation of all these five levels of Quranic knowledge/ information.

Quranic Knowledge and its Comprehensiveness

The Quran is a divine Book of Guidance. It provides complete guidance as to human deeds, human intellect, and human curiosity. The Quran contains ‘everything wet and dry’ (Al-anam-59); ‘everything the smallest and the biggest one’ (Yunus-61); ‘every moving thing’s resting place and its final destination’ (Hud-6); and ‘everything invisible in the earth and the sky’ (Al-naml-75); clarification of everything (al-nahl-89); and (description of) everything (al-anam-38). The combined message of all these verses is that all types of knowledge/ information are enshrined in the Quran.

Knowledge may be defined as understanding of qualities and acts of Allah; it includes all natural laws- physical as well as social laws. It is commonly believed that natural laws are only physical laws e.g. mechanical, chemical, and biological laws. These laws are termed as natural laws because human intervention is not involved in developing these laws. As against natural laws, social laws (socio-politico, economic and psychological laws) are described as man-made laws. But actually, in view of Quran, these social laws are also natural laws. Quran has given certain social laws. Allah has devised such social laws for mankind which have been given only an option to adopt or not adopt such social laws; all the rest is with Allah. If mankind adopts such social laws as enshrined in Quran, Allah generates positive consequences; otherwise negative consequences are unleashed. The man-made social laws are in fact negative consequences of not adopting Quranic/ natural social laws; these negative implications provide foundations to man-made laws. In other words, all social laws are as much natural laws as physical laws are because these social laws are either recommended by Allah or are (because of not adopting Allah’s recommendations) negative consequences generated under Allah’s social laws. It means mankind can avoid Allah’s recommendations as to social laws by their choice but they can’t escape the rule of social laws enforced by Allah. The Quran has complete knowledge of all natural laws - physical as well as social laws; Quran has complete knowledge of implications of all these natural laws.

Quran also has all types of information/ ‘khabar’. Knowledge is about actions of Allah (e.g. all natural laws-physical and social laws); ‘Khabr’ is about actions of creatures/mankind. ‘Khabar’ is information about an incident.

No person can have access to or command over all types of knowledge contained in the Quran. Our Nabi (saw) states “Quran’s ‘ajaib’-treasures- would never be exhausted”. On the one hand, Quranic knowledge is unlimited; on the other hand, human capacity/potential to learn/know is also unlimited because Allah has created mankind on the best model- ‘ahsan taqveem’. It is just like as if a vehicle with unlimited petrol is plied on a unlimited lengthy road; neither would petrol be exhausted, nor would road come to an end.

No one can have access to all information contained in the Quran. “But if they turn away, then say, "I have announced to [all of] you equally. And I know not whether near or far is that which you are promised” (al-anbia-109). It means every khabar/information is to be exposed on a certain point of time; so no one can know about all the information contained in the Quran.

It is our common observation that people usually have faith in what they think is intellectually true. It means many out of people not having faith in Quran, in fact don’t believe intellectually in truthfulness of Quran. We can’t conclude that Quranic knowledge is not comprehensive and sound enough to make such people (disbelieving intellectually in truthfulness of Quran) believe in its truthfulness intellectually. Actually such people’s disbelief in the Quran is due to one main reason; as Quran says, “Nay, they reject that of which they have no comprehensive knowledge, and of which ‘taveel’ (analogical/observational proof) has not yet been revealed to them (yunus-39). It means such people’s disbelief in the Quran is because such people don’t have comprehensive knowledge of Quran due to the fact that analogical/observational proof of such Quranic knowledge has not been yet revealed to them.

Technology also may be called ‘taveel’; technology is also observational proof which testifies knowledge. Sura yunus-39 also implies that, like ‘khabar’, ‘taveel’ is also exposed at a certain point of time. We may infer that each technology is manifested at a particular time. Those people who deny that Quran is embodiment of all types of knowledge put forward logic that if it had been so, all technological advancements would have taken place in the age when Quran was revealed. This logic is proved wrong in the light of yunus-39 which states that taveel/technology comes on the surface at certain point of time.

It is important to note that according to yunus-39 the ‘taveel’ has not come only to the people disbelieving intellectually the truthfulness of Quran; other persons may be having access to such ‘taveel’. In other words, we may say that all people pondering over Quran do not have equal level of understanding of Quran; Quran says “over every possessor of knowledge is one [more] knowing” (Yousuf-76). If any person’s understanding of Quran leads him disbelieving in the truthfulness of Quran, he should be assured that there is someone having superior understanding of Quran, who can make such disbeliever believe in the truthfulness of Quran.

According to one ‘rawayat’ “Allah has revealed Quran with five levels”. While substantiating this ‘rawayat’ on the basis of Quran, we may infer that these levels of understanding of Quranic knowledge are vertical and can be accessed only one after the other. Access to each of these levels is associated with a certain level of spiritual elevation.

The first level of understanding of Quranic knowledge is ‘kitaab-e-mastoora’. Quran has been called by this name many times: “And [by] a Book inscribed (mastoor)” (al-toor-2); “And there is no city but that We will destroy it before the Day of Resurrection or punish it with a severe punishment. That has ever been in the Book inscribed -mastoora” (Isra-58). This is in the Book inscribed (al-ahzaab-6). At this level, one can have access to the grammatical meanings of Quran’s written words. This is the level of Quranic knowledge pertaining to facts and events apparently described in the Quran. This is the level of Quranic knowledge associated with common Muslims/ ‘muttaqeen’. “This is the Book about which there is no doubt, a guidance for those conscious of Allah” (al-baqra-2).

The second level of access to Quranic knowledge is ‘kitab-e-mubeen’. At this level of Quranic knowledge, access is granted to facts and events described by inference, not apparently described, in the Quran. At this level, Quranic knowledge pertaining to natural laws (physical and social) relating to this world is accessed to. Quran says: “everything unseen in the sky and earth has been described in “kitab-e-mubeen” (al-naml-75). Every ‘khabar’ relating to this world has also been mentioned in the ‘kitab-e-mubeen’. “And no moist or dry [thing] (in the darkness of earth) but that it is[written] in a ‘kitab-e-mubeen’ (al-anam-59). “And there is no creature on earth but that upon Allah is its provision, and He knows its place of dwelling and place of storage. All is in a “kitab-e-mubeen” (hud-6). This is the level of Quranic knowledge/ information relating to both changeable and unchanged destiny of every person/ mankind; but the person having access to this level can’t differenciate between changeable and unchanged destiny. This level of Quranic knowledge/ information is associated with ‘mumineen’.

Both levels of Quranic knowledge/information described above can be accessed by non-Muslims as well; in Quran, non-Muslims have not been excluded from having access to these both levels. But they have been excluded explicitly from having access to the third level of Quranic knowledge/ information.

The third level of Quranic knowledge is called ‘kitab-e-maknoon’. This level is different from the second level in some aspects. For instance, this is the level of Quranic knowledge, which non-Muslims cannot have access to. “Indeed, it is a noble Qur'an. In a ‘kitab-e-maknoon’. None touch it except the purified” (al-waqiah-77-79). It means non-Muslims cannot be first recipient of Quranic knowledge of ‘kitab-e-maknoon’. However they can receive this knowledge from its Muslim recipients.

Another difference as compared to second level is that the third level pertains to unchanged destiny of persons/mankind. “Allah eliminates what He wills or confirms, and with Him is the ‘ummul kitab’ (al-ra,ad-39). Out of two types of destiny-changeable and unchanged- Allah eliminates the changeable one (depending upon His Will and actions of the concerned people) and the unchanged destiny may be accessed to at the third level of Quranic knowledge/information. This level of Quranic understanding is associated with ‘mutahharin’/purified.

The fourth level is ‘kitab-ul-hakim’. Quranic verses have been described as “ the signs of the Wise Book (kitab-ul-hakim)” [al-luqman-2). This level provides rationale of all natural laws working in this world; and rationale of all events happening in this world. This level pertains to knowledge as to why natural laws and events are like as they are. This level of Quranic knowledge is associated with ‘muhsaneen’.

The fifth level is ‘ummul kitab’. Quran has been called by this name in al-imran-7 which states: “It is He who has sent down to you, [O Muhammad], the Book; in it are verses [that are] precise/ ‘muhkamat’ - they are the foundation of the Book/ummul kitab”. Sura zu khraf-2-4 states: “By the ‘kitab-e-mubeen’. Indeed, We have made it an Arabic Qur'an that you might understand. And indeed it is, in ‘ummul kitab’ with Us, exalted and full of wisdom”. This level of Quranic knowledge provides the Basic Principles from which natural laws and events originate. Al-imran-7 also states that these Basic Principles are found in the verses which are ‘muhkamat’/precise. There are two kinds of verses in the Quran; firstly those which are ‘mutashabihat’-these are not so precise/easy to understand; secondly those which are ‘muhkamat’- these are precise/easy to understand in nature. The Basic Principles which are origin of natural laws and events happening in this world are to be discovered out of Quranic verses which are precise in nature. This fifth level of Quranic knowledge is associated with ‘mutwaqqalin’.

‘Lohe Mahfooz’ is just a compilation of all these five levels of Quranic knowledge/ information.

Wahi , Intuition and their Implications

Wahi is Allah’s system of communication with His creatures. Wahi is Allah’s message to His creatures; Allah sends wahi down to honey bees (al-nahl-68); Allah sends down wahi to skies (Hamim Sajda-12); Allah sends down wahi to the earth (al-zalzalah-5). Similarly Allah initiates wahi to humans; Allah sent wahi to Hazrat Esa’s (as) companions (al-maida-111); Allah sent wahi to Hazrat Musa’s (as) mother (al-qasas-7; Taha-38). Similarly, Allah sent down wahi to His Messengers (Yusuf-109; al-nahl-43; al-anbia-7,25). But it may be noted that Hazrat Esa’s companions and Hazrat Musa’s mother were not Prophets but even then wahi was sent upon them; it means wahi has two types in respect of its recipients; first, that is sent down to non-Prophets, and second, that is sent down to Prophets (as). It may also be noted that wahi is sent down to all Messengers (as) but it is not sent down to all non-Prophets (al-anam-93); in other words, wahi is sent down to only selected humans.

Wahi is initiated by Allah through an Angel; in fact sending down an Angel carrying Allah’s message is called wahi (al-shura-52). This verse (al-shura-52) states “We made “wahi” to you  [Muhammad (saw)] an Angel (Hazrat Gabriel) with Our command”. It means sending down an Angel by Allah is called wahi; but sent down Angel must have Allah’s message to reveal onto the subject person/creature. Sending down an Angel for a purpose other than revealing Allah’s message is not called wahi; Angels are sent down to people for many various purposes other than revealing Allah’s message.

There is another type of 'wahi' which is directly revealed to a Rasool without mediation of Hazrat Gabrael. Sura al-shura-51 describes three methods of Allah's communication with mankind;i. through 'wahi';ii. from behind a veil; iii. and through an angel. We have seen above sending down an angel with a message is called 'wahi'; this type of 'wahi' has been described in the third method in this verse-51; this method is associated with both a 'Rasool' and a Nabi as well as with non-prophet. The first method is associated with 'Rasool' only; in this method of wahi, revelation is made without Hazrat Gabrael. Sura Jin-26-27 states "He is Knower of the unseen, and He does not disclose His [knowledge of the] unseen to anyone. Except whom He has approved of Messengers (Rasool).......,". It is clear from these verses that only a 'Rasool' is given such knowledge of unseen, which is earlier confined to Allah only, and such knowledge is NOT  given to anybody including an angel. it means such knowledge/wahi is initiated without an angel.

The two types of wahi- pertaining to Prophets and non-Prophets- are different not only in respect of recipients but also in respect of form and medium through which these are initiated.

Wahi to a Rasool is initiated through Hazrat Gabriel (as) or directly by Allah;when in the form of Book,  it is revealed through Gabrael (as) in the form of Allah's words [it is the basic identity of a Rasool that he is given Book/'saheefa'(ale-Imran-184)]; when directly from Allah without any Angel, it is revealed in the form of Allah's Idea translated into words by the Rasool himself.

Wahi to a 'Nabi' is initiated through Hazrat Gabrael and in the form of Allah's Idea translated into words by Hazrat Gabrael or by the 'Nabi' himself; A Nabi may also be given a portion of a Book to be revealed completely to a Rasool, but this partial Book is revealed not in the form of Allah's words; rather it is revealed in the form of Allah's Idea translated into words by Gabrael or by Nabi himself (al-Imran-81). ( for detail plz see my article " Universality of Resalat, Ummah and Qadyaniat"). Wahi to non-Prophets is sent down by Angels other than Hazrat Gabriel (as).

All prophets received wahi through Gabrael (as) or directly from Allah without mediation of any Angel. Sura al-nisa-163 states that “Indeed, We have revealed to you [ Muhammad(saw)] as We revealed to Noah and the prophets after him”. It means all forms and methods of revelation applied to all previous Prophets combined were also applied to Muhammad (saw). These forms of revelation have two types; first in the form of Allah’s words (e.g. Quran; and other revealed Books); and second, in the form of Allah’s idea translated into words either by Hazrat Gabriel (e.g. “hadith –e-Qudsi”) or translated by the Messenger or Nabi (as) himself (e.g. common hadith). These both forms were initiated through Hazrat Gabriel (as) OR directly by Allah. The Sura al-shuaara-193 and al-nahl-102 state about Quran that it has been revealed through Hazrat Gabriel (Ruhul Amin and Ruhul Quds). Similarly, the Sura al-anaam-50 describes about Muhammad (saw) “say……I only follow what is revealed to me." It means Quran and Sunnah both are based on wahi; and wahi was revealed through Hazrat Gabrael ( there is no single rawayat which say that wahi was revealed through an angel other than Hazrat Gabrael), or directly by Allah, as al-Shura-51 mentions/implies. In other words, all other Prophets received revelation through Hazrat Gabriel (as)or directly from Allah because all other Messengers and Nabis received revelation in the way Muhammad (saw) received (Nisa-163).

Some other verses also endorse this fact that all prophets received revelation through Gabriel (as). It may be noted that words “alruh/ruhul Quds/ruhul Amin” are always used in Quran for Hazrat Gabriel (as) (the instances are Ghafir-15; Sura Nahl-2,102; Sura Qadr-4;Sura Niba-38; Sura Maarij-4;Sura Shuara-193 and in Sura bni Israel-85). Whereas the word “ruh” may be used for Angels other than Hazrat Gabriel (as)[e.g. Maryam-17].

Sura Ghafir-15 states “He sends His Spirit (alruh) by His command to whichever of His servants He wants to warn them of the Day of Judgment”. . Sura Nahl-2 states “He sends down the angels with the Spirit (alruh) by His Command to whom of His slaves He pleases…...”(sending of “alruh” is for revelation, and other angels for other purposes). Breifly speaking, we can conclude that all Prophets received revelation through Hazrat Gabriel (as) or directly from Allah.

It becomes clear from foregoing that whatever is the form of revelation a Prophet received, he received revelation only through Hazrat Gabriel (as) or directly from Allah.

Non-Prophets may receive revelation through Angels other than Gabriel. Sura Maryam-17 states about Hazrat Maryam (as) “And she took, in seclusion from them, a screen. Then We sent to her Our Angel (ruh), and he represented himself to her as a well-proportioned man”. This angel came down to Maryam for revealing to her Allah’s message which has been described in the same Sura in verse 19 which states “he(angel) said, "I am only the messenger of your Lord to give you [news of] a pure boy”. In this verse, word “ruh” has been used which is used for angel other than Gabriel (as).

Another difference between Prophetic wahi and non-Prophetic wahi is that Prophetic wahi is to be compulsorily accepted/complied with by the ummah of the Messenger. But non-Prophetic wahi is  for personal guidance of the person receiving wahi; Hazrat Isa’s companions and Hazrat Musa’s mother received wahi for their personal guidance; it means non-Prophetic wahi is to be complied with by the person receiving that wahi; other people are not bound to believe in or comply with such wahi. A person receiving non-Prophetic wahi, after coming of Muhammad (saw), has to test rightness or wrongness of that wahi on the basis of Quran and Sunnah. The Quran says “And indeed do the devils make revelation to their allies [among men] to dispute with you. And if you were to obey them, indeed, you would be surely polytheists” (anam-121). Similarly Quran says “And thus We have made for every prophet an enemy - devils from mankind and jinn, making revelation to one another of decorative speech in delusion. But if your Lord had willed, they would not have done it, so leave them and that which they invent” (anam-112). From these verses it is clear that devils from Jinn and mankind can also make revelation to humans; therefore, after coming of Muhammad (saw), recipient of non-Prophetic wahi (who is not as much protected by Allah as the Prophet Muhammad (saw) is) has to accept or reject such wahi on the basis of Quran and Sunnah; any such wahi which is not in consonance with Quran and Sunnah is not a wahi from Allah and has to be rejected outrightly.

In contrast to wahi, Intuition (ilham) has nothing to do with Angels or Allah’s special message. In fact, intuition consists of intellectual faculties naturally and inherently built in mankind. Sura al-shams-8 reveals about mankind “Then He (Allah) inspired (ilham) into him (mankind) what is wrong for him and what is right for him”. This human ability to know what is wrong for him and what is right for him is called intuition and it is inherently present in each and every man; every person can use this ability without any special message received from Allah or without any special angel sent down to him by Allah. In other words, intuition is a ability common to all mankind; it is not confined to certain people. Intuition has nothing to do with past, present or future news; nor is it related to special knowledge of things. It is related to knowledge of things only to the extent of human ability to differentiate between the right deed and the wrong deed in the situation presented to him.

Can Qadyanis be Declared non-Muslims?

One of the objections raised against declaring Qadyanis as non-Muslims, is that “Emaan” is something really personal, something hidden in the heart, not likely to be judged by a third person. To put it in other way, whether or not a person has faith or ”Emaan” is something to be judged only by that very person or by Allah Almighty. Therefore no person can be declared a non-Muslim, if that person himself claims to be a Muslim. Let us analyze this viewpoint in the light of Quran and Sunna.

The Quran says “he who obeys the Messenger (saw), obeys Allah (Nisa-80). In this verse, the way of obedience to Allah has been described. In other words, Islam is nothing more and nothing less than our Nabi’s Sunnah which is the best interpretation of the holy Quran, and a Muslim is he who believes in and act upon our Nabi’s Sunnah. More does a person follow our Nabi’s Sunnah, the greater Muslim he/she becomes. The holy Quran says “those who have faith, enter in Islam fully (Baqra-208). It means all Muslims do not follow our Nabi (saw) fully; every person is the Muslim to the extent he follows Sunnah of our Messenger (saw).

The opposite of word “ Muslim / having faith” is word “ kafir / not having faith”. A non-Muslim/ kafir is he who does not have faith in our Nabi’s Sunnah. Here it is important to note that not having faith in Sunnah is something different from not acting upon the Sunnah. A person may not act upon a certain portion of Sunnah due to laziness, greater indulgence in worldly matters, or due to suspicion whether or not certain “ahadith” have been rightly attributed to the Messenger (SAW); but, in spite of all that, he may not be termed as disbeliever/ not having faith in Sunnah, as long as he believes in righteousness of sayings and actions of the holy Messenger (saw). Disbelievers or persons not having faith in Sunnah are those who disbelieve in the truthfulness/ righteousness of Sunnah, knowing it that what they disbelieve has been rightly attributed to the Messenger (saw).

Qadyanis don’t have faith in our Nabi’s authentic Sunnah; they reject all those ahadith which run counter to Mirza’s claims of prophet hood though these ahadith are found to be rightly attributed to Muhammad (saw) when judged on the same authenticity criteria which is approved by Qadyanis in case of some other ahadith accepted by Qadyanis. In other words, Qadyanis use the same authenticity criteria selectively. In other words, they don’t have faith in many authentic ahadith.

Our Nabi’s Sunnah is the only way to achieve Allah’s love (Al-Imran-31). Our Nabi (saw) has to be focused on as the only center of following for the Muslims; anybody else may be followed by the Muslims, only if the Messenger’s authentic Sunnah endorses such following. In other words, following to anybody other than Muhammad (saw) has to be subordinated to the Muhammad’s (saw) authentic Sunnah. Whoever choses a person - other than the Messenger (saw) - as the center of following and does not subordinate such following to the Messenger’s (saw)  Sunnah, is a non-Muslim.

Qadyanis have chosen Mirza Ghulam Qadyani as  center of following; and such following is not subordinated to our Nabi’s Sunnah which is known to be rightly attributed to our Nabi (saw). Whenever a conflict arises between our Nabi’s Sunnah and Mirza’s views, Qadyanis follow Mirza’s views. The examples are numerous. Our Nabi (saw) has stated “Jihaad” as his “khulq/ conduct”, whereas Mirza Qadyani banned “Jehaad”. Our Nabi (saw) and Quran state that he is the last of prophets, but Mirza claims he was also called by Allah a prophet.

The futility of Mirza’s claim for “Nabuwwat” is even more exposed, when his claim is judged on the basis of his actions/ performance. Islam is based on Quran and Sunnah. The linchpin of Mirza’s argumentation was the argument that Muslims did not understand Quran and Sunnah in the proper context and in the correct manner. But it is amazing to know that he did not write any “tafseer” of Quran so that the “ignorant” Muslims might rectify their understanding of Quran ( he did make interpretation of some verses). He also did not do any work of sifting huge collection of “ahadith” so that the Muslims might know what hadith was correct and what was not (he did make his views about some ahadith). Is it not strange and unbelievable that a person was receiving “Wahi” but he was not separating the right from the wrong out of sources of Islam? The answer is very simple; the sifting of huge collection of ahadith and writing “tafseer” of Quran required lot of knowledge which Mirza Qadyani was lacking in. One may argue that Muhammad (saw) also did not give detailed account of what was right and what was wrong in the previous divine Books. Therefore it is not objectionable if Mirza did not give such detailed account about interpretation of Quran and Books of Hadith. Such a argument would not be valid. Muhammad (saw) did not need to give such detailed account about the previous divine Books, because after coming of Muhammad (saw), Muslims were required to establish “Deen/ Shariah” on the basis of Quran and Sunnah, not on the basis of previous divine Books that is why Muslims were not required to have correct version of previous divine Books. But Qadyanis still require a valid account of ahadith and valid interpretation of Quran.

Briefly speaking, our Nabi’s Sunnah is the second name of Islam. One who does not have faith in authentic Sunnah is a non-Muslim. Not having faith in Sunnah means disbelief in Sunnah which has been rightly attributed to Muhammad (saw). Qadyanis are the people who don’t have faith in Muhammad’s (saw) authentic Sunnah. They have chosen Mirza Qadyani as the center of following and such following is not subordinated to Muhammad’s (saw) Sunnah. Whenever there is conflict between Muhammad’s (saw) authentic Sunnah and Mirza’s views, they follow Mirza’s views.

It is evident from this discussion that Qadyani religion is based not only on particular beliefs but also particular practices; when they follow in their actions Mirza Qadyani as compared to Muhammad (saw), they show their disbelief in Islam. Because Islam is reflection of “Emaan/ beliefs”, we can say that Qadyani religion has nothing to do with Islamic beliefs/ Emaan.

Emaan/ belief is not always something to be judged only by the concerned person and Allah; it is not always a personal thing- hidden in heart, not likely to be judged by a third person. Emaan/ beliefs are always translated into practices, and when practices are made public, they can’t be labeled as personal and hidden matters. 

When Qadyanis made their un-islamic beliefs and practices public, such beliefs and practices no longer remain private or hidden. Such beliefs and practices which are made public can be judged by third person, by the society. Qadyani “Emaan” may also be judged by the “Ulema” and the society. According to Muhammad (saw) “Emaan” increases with good deeds, and decreases with bad deeds”. It means Emaan is always based on deeds and vice versa. Because deeds which are made public can be judged by public, it means “Emaan” can be judged by public.

Once a companion of Nabi (saw) was about to kill a non-believer in a battle. That non-believer started reciting “kalma”. The companion killed him, assuming that non-believer was reciting “Kalma” just to save his life. When our Nabi (saw) came to know this incident, he did not approve it. The recitation of “kalma” was an act; this was the last act of that person, after which he did not make any act which refuted his 'Emaan'; basing on his last act, “Emaan” of that person was presumed by the Messenger (saw). In Islam, “Emaan” is always based on practices; in other words, lack of “Emaan” is also based on practices. Qadyanis’ practices are un-islamic; they don’t have “Emaan”. Recitation of “kalma” by Qadyanis is just like recitation of “kalma” by “munafqeen” of Madina. In other words, Qadyanis can be rightly declared non-Muslims and they have been rightly declared non-Muslim.

Rebuttal of Qadyaniat

Mirza Qadyani claims he is alike (maseel) to Hazrat Isa (as), and alike to all other prophets(as) including our Nabi (saw). This concept of likeness describes that a person capable of cultivating qualities /characteristics of some other person becomes alike (maseel) spiritually to that other person; this alike person (maseel) can claim all the attributes specifically associated with the original person. Such likeness is spiritual only not physical one. It means though alike person (maseel) and the original person have different physical entities, but in terms of spiritual attainments they are similar. If the original person is a prophet, his “maseel” may also be a prophet. In line with this concept, Mirza Ghulam Qadyani claims to have attained all spiritual achievements attributed to Muhammad (saw) including prophethood which is alike (maseel) to prophethood of Muhammad (saw). [Refrences: Rohani khazain (by Mirza Qadyani) vol.22, p-521. vol.18, p-212. vol.16, p- 258,259,270. Malfozaat Hazrat Masih Maood (by Mirza Qadyani) vol.3, p-270. Kalmatul fasl (by Mirza Bashir) p-113, p-105].

This concept of likeness is completely unscientific, totally mythical, and logically baseless.

With advancements in Genetics, scientists are increasingly advocating that human personality/ traits are based on genetic set-up. Two persons can’t have similar genetic set-up (unless they are cloned); it means two persons can’t have similar personality traits; in other words, two persons can’t have completely similar worldly/ spiritual achievements. Not to speak of complete similarity, two persons can’t have any one spiritual quality to the same degree, because the trait/genes composition relating to that quality can’t be the same in two persons. According to science of Psychology, human personality is shaped, to much extent, on the basis of environment he/she is subjected to. Two persons subjected to different environments can’t cultivate completely similar personality. Mirza’s claim to be alike (maseel) to Muhammad (saw) in terms of spiritual attainments is un-scientific.

Logically too, the concept of likeness is not tenable. The whole mankind has been directed in Quran to follow Muhammad (saw); this direction is forever and compulsory for every human to achieve Allah’s love. It was also compulsory for Mirza Qadyani to follow Muhammad (saw) if he wanted Allah’s love. Now the moment the follower and to be followed are elevated to the same spiritual level, the person to be followed no longer remains a person to be followed. But Muhammad (saw) is the person to be followed forever by whole mankind. It means no one can be a “maseel” to Muhammad (saw) in spiritual attainments. Secondly, Muhammad (saw) has been declared as “universal rehmat” forever; it means primary/basic source of Allah’s “rehmat” among the creations is Muhammad (saw). There can’t be another primary/basic source of Allah’s “universal rehmat” after Muhammad (saw); there can’t be two primary/basic sources of Allah’s universal rehmat. If  two entities are taken as basic sources, it would mean no one is basic source. It means no one can be a “maseel” to Muhammad (saw) in spiritual attainments. Thirdly, all attributes of Muhammad (saw) are not cultivable; they can’t be developed through effort and deeds. Prophethood is also “wahbi”- it is bestowed upon whoever is chosen by Allah ( of course, it was bestowed upon the person who is the best among the people in terms of his deeds); but nobody can make a claim for Prophethood on the basis of his deeds. Similarly out of attributes of Muhammad (saw), which are described through his names, many are “wahbi” and can’t be attained through effort. A few such “wahbi” attributes are: Rasul; Nabi; Muhammad; Ahmad; Mehmood; Aqib; Yasin; Taha; Ha-mim; Tasin; Mujtaba; Mustafa; Qasim; Mansur; Khatam-al-anbiya; Awwal; Akhir; Zahir; Batin; Rasheed; Munji; Mahdi; Fatih; Mutahhar; Hasib; Habib; Murtaza; Sahib; Shafi; Shaheed; and Muhrrim. All these attributes should not be understood with only the literal meanings of these words, because only literal meanings of these words fall short of explaining true nature of these attributes; acctually specific meanings, based on literal meanings, are associated with all these names. For example, Nabi literally means a person telling about unseen; but as per specific meanings-based on literal meanings- “Nabuwwat” is a designation bestowed by Allah upon a chosen person for the guidance of mankind. No one can attain all these “wahbi” attributes through effort and pious deeds. In other words, no one can be “maseel” to Muhammad (saw).

Mirza Qadyani’s claim of likeliness to our Nabi (saw) is marred with so many contradictions. For instance, at one place he says “all spiritual attainments of Muhammad (saw) have been bestowed upon him”. [Ref.Malfuzaat Hazrat Masih Maood (by Mirza Qadyani) vol.3, p-270]. But at other place he says “spiritual quality pertaining to name of “Muhammad” (which is “jalali” in its nature) is not to be manifested; now the spiritual quality pertaining to name of “Ahmad” (which is cool like Moon) has manifested itself in his form. [Ref.Rohani Khazain (by Mirza Qadyani) vol.17, p-445/446]. This way he admits that all spiritual qualities of Muhammad (saw) have not been bestowed on him. It means he himself contradicts his claim of likeliness to Muhammad (saw).

The futility of Mirza’s claim for “Nabuwwat” is even more exposed, when his claim is judged on the basis of his actions/ performance. Islam is based on Quran and Sunnah. The linchpin of Mirza’s argumentation was the argument that Muslims did not understand Quran and Sunnah in the proper context and in the correct manner. But it is amazing to know that he did not write any “tafseer” of Quran so that the “ignorant” Muslims might rectify their understanding of Quran ( he did make interpretation of some verses). He also did not do any work of sifting huge collection of “ahadith” so that the Muslims might know what hadith was correct and what was not (he did make his views about some ahadith). Is it not strange and unbelievable that a person was receiving “Wahi” but he was not separating the right from the wrong out of sources of Islam? The answer is very simple; the sifting of huge collection of ahadith and writing “tafseer” of Quran required lot of knowledge which Mirza Qadyani was lacking in. One may argue that Muhammad (saw) also did not give detailed account of what was right and what was wrong in the previous divine Books. Therefore it is not objectionable if Mirza did not give such detailed account about interpretation of Quran and Books of Hadith. Such a argument would not be valid. Muhammad (saw) did not need to give such detailed account about the previous divine Books, because after coming of Muhammad (saw), Muslims were required to establish “Deen/ Shariah” on the basis of Quran and Sunnah, not on the basis of previous divine Books that is why Muslims were not required to have correct version of previous divine Books. But Qadyanis still require a valid account of ahadith and valid interpretation of Quran.

We can conclude that concept of likeness is completely unscientific, totally mythical, and logically baseless.