Verse – 7 of 286, section -1

Allah has sealed their hearts and

their hearing, and on their eyes

there is a covering. Theirs will

be an awful doom. 

Khatamallaahu ‘alaa quluu-

bihim wa ‘alaa sam-‘ihim.-

wa ‘alaaa ‘absaarihim gishaawah.

Wa lahum ‘azaabun ‘aziim




       Khatama-(Sealed) means the result which grows due to constantly refusal and opposition of the Truth. Purpose to seal anything is, nothing could enter and nothing could go out of it which has been sealed. For example if the heart has been sealed, then neither the Truth can enter into it and nor boldness can remain to declare the good as agreeable talk.

      Quluu-bihim-(Their hearts). Heart does not mean a piece of flesh here but it is the will-power which is centre of the wisdom, the sense and the intention.

      Sam-‘ihim-(Their hearing), “Sama” means power of hearing, aims their ears.

      ‘Absaarihim-(Their eyes). (Power of looking).

      Ghishaawatun-Covering (to cover, to hide). Hear it means covering of negligence over eyes which look signs of the Truth but still resist accepting the facts.

       It is a universal law in this world that whenever any power

does not bring into work or it is not activated, then at last it leaves

its function. Same law is about the powers of looking and

understanding, if they are kept un-functional constantly they will

leave the function of looking and understanding the Truth.

       Sealing the hearts, hearing and covering the eyes of any body by Allah begin, whenever any person intentionally adapts infidelity and persists on it. Every person is given the right nature by Allah and it includes use of thinking power on the signs/marks of God. But

whenever mankind misuses his considering powers and devises to

follow the Satan changing his side from the teachings of The

Messenger (Peace be upon Him), then he comes out of pity series

of The Prophets (peace be upon Them) and help of God leaves him.

Now he supposes the way of astray as the straight path.

      It is evident that as result of eating poison becomes cause of

death, just like this changing one’s side from the orders of God intentionally becomes cause of spiritual death. As we have learnt

earlier that life of mankind does not go to end after death but there

will be also a second life, which will be result of this life. Constantly disobeying in this life  will appear in the shape of a big agony as punishment.              



Transliteration in Roman Script, English Translation by Marmaduke Pickthall and Paraphrase collected from Dars e Qur’aan published By Idara Islah wa Tableegh, Lahore & translated By Muhammad Sharif Fauji


(Visit:  www.trippleclicks/12440650 –  (for real internet income, internet business/home based business )







Verse – 6 of 286, section -1

As for the disbelievers, whether

thou warn them or thou warn them

not it is all one for them; they

believe not.

‘Innal-laziina kafaruu sawaaa-‘un ‘alay-him ‘a.’anzartahum ‘am lam tunzirhum laa yu’-minuun



  kafaruu who deny, who refuse, who disagree. In the Divine Law of Religion he is infidel, who opposes and denies the Truth, who does not believe The God and His Messenger (peace be upon Him).

        where Allah Almighty has explained the success and ecstasy of  persons who depended on His guidance and succeeded, there it is also necessary to be discussed the result and condition of the infidels so that difference between the two may be cleared and the rank of pious and abstinent persons be enlightened.

       From this verse, now it is the beginning of the people who are totally opposite to the Believers, enemies of Islam, spend their energy, wealth and time against Islam. These people resist due to their infidelity in spite of the presence of so clear proofs. Ability to accept The GOD and Truth weakens due to successive opposing and denying, and at last goes to end entirely. In this condition frightening them from agony or not, are equal for The Messenger (peace be upon Him).

       Main desire of The Messenger (Peace be upon Him) was admission of all the people in Islamic circle. In this verse the fact has been told to The Messenger (peace be upon Him) that these people have destroyed their power of distinguishing and believing the Just.

       whether thou warn them or thou warn them not it is all one for

them; they believe not.” It is an announcement and declaration against the result

of their chained enmity and refusal. This information is not in the shape of final

Decision. Allah Almighty has put the virtue of accepting the Truth in each person. But

the people who oppose the Truth due to their personal benefits, short-sightedness,

Misleading or bad meeting/society, they waste slowly and gradually their power of accepting the Truth. So it is our duty that with the power of seeking Truth which we

have naturally in our hearts; we should remain in search of Just and Truth. We should publicize the teachings of Truth and convey the Message of Truth to the servants

of God with wisdom and graceful manner so that fear of God and softness may bear

in their hearts. The persons who have only a little ability to accept the Truth, reach

them with possible sources.    


Transliteration in Roman Script, English Translation by Marmaduke Pickthall and Paraphrase collected from Dars e Qur’aan published By Idara Islah wa Tableegh, Lahore & translated By Muhammad Sharif Fauji


(Visit: –  (for real internet income, internet business/home based business )







Verse – 5 of 286, section -1

These depend on guidance

from their Lord. These are the successful

‘Ulaaa-‘ika ‘alaa hudam-mir-Rabbihim wa ‘ulaaa-‘ika humul-Muf-lihuun


Al-Muf-lihuun – Those who succeed. This word is built from ‘Falaah’. It means, ‘betterment, deliverance, happiness, prosperity, profit, good.’ But literally ‘Falaah’ means, ‘amputation’. Probably agriculturist or farmer is so called ‘Fallaah’ because he ploughs in the earth, sows seed, which comes out from the earth in the shape of a young plant. In Arabic language this word has vast meanings. All successes of this life and Hereinafter have been mentioned in it collectively. All scholars agree upon this word’s meanings that there is no better word in Arabic language except ‘Falaah’ to declare all kinds of success. He will be called ‘Muflih’ (succeeded), who reaches success after removing all kinds of difficulties and hindrances.

In ‘Surah Faatihah’ (The Opening) we humbly made requests to God for guidance towards the straight path. Replying to that request we received a Message, which we have read in the previous lessons. After that, some emblems have been explained about the persons who achieved guidance:

  • Believe in Omniscient besides this materialistic  world
  • Establish worship to disclose their relation practically with God.
  • Spend for the sake of God out of that which He has bestowed upon them
  • Believe in that which revealed upon the Messenger (Muhammad) (peace be upon Him), The Holy Qur’aan, and admit Him as their Spiritual Guide.
  • Admit the Holy Books, Journals and Guidance revealed prior to Holy Qur’aan.
  •  Are certain of the Hereafter, rewards and punishment in accord with deeds (of this life).

Now it is mentioned in this verse that these pious persons are actually on

guidance of God. “These depend on guidance from their Lord and

These are the successful”. It is the betterment of this life that guidance became their fortune and they got a complete and the best rule of life. And they molded their lives according to the custom and succeeded in all respect. Success in the Hereafter means that they will get complete rewards of their deeds.

Before Islam, the Arabians were very poor. Camel-driving was their occupation. They had neither wealth, nor regular Army and nor sufficient quantity of eatables/drinkables, but when they admitted in Islam and acted upon the teachings of Holy Qur’aan whole heartedly, hey succeeded in all fields of life. The earth kissed their feet and the sky threw upon them auspiciousness and kindnesses. God gave them all which was promised by Him. Today if we mold our lives according to the teachings of Holy Que’aan, this promise of success is also for us. And we shall succeed too in this life and on the Doomsday.


Transliteration in Roman Script, English Translation by Marmaduke Pickthall and Paraphrase collected from Dars e Qur’aan published By Idara Islah wa Tableegh, Lahore & translated By Muhammad Sharif








78.  Sayyidina ‘Abdullah bin Mas’ood (Radi-ALLAHO-An-ho)

       To lookout for lawful means of livelihood is a fard (obligatory duty) in addition to other obligatory duties. (Tabarani, Bayhaqi)

79.  Sayyidina Anas bin Maalik (Radi-ALLAHO-An-ho)

       It is Wajib (an obligation) for every Muslim to look out for a lawful means of livelihood. (Tabarani, Targheeb)

80.  Sayyidina Ka’b bin ‘Ujrah (Radi-ALLAHO-An-ho)

       If anyone goes out of his house and labours for his young children (to provide them sustenance) then his labour is on the path of Allah. If anyone goes out of his house to labour for his aged parents then his effort is in the cause of Allah. If anyone labours for his own self so that he may keep himself safe (from unlawful earnings) then his effort is for the sake of Allah. However, if anyone strives only to show off and to impress other people then he is on the path of devil. (Tabarani, Bayhaqi)

81.  Sayyidina Jabir (Radi-ALLAHO-An-ho)

       O people! Fear Allah and be fair in seeking (livelihood). No one will die until he has received in full his livelihood (apportioned to him). If there is delay in receiving the livelihood then too fear Allah and be fear in your efforts, take the lawful livelihood and shun the unlawful.  (Ibn Majah, Targheeb)

82.  Sayyidina ‘Abdullah bin Mas’ood (Radi-ALLAHO-An-ho)

       Even if one of you feels he is experiencing delay in receipt of livelihood, he must not seek it through disobedience of Allah. That is because the favours of Allah and His benevolence can not be had through being disobedient to Him.  (Haakim, Targheeb)

83.  Sayyidina Abu Hurayrah (Radi-ALLAHO-An-ho)

       Sometimes a man arrives after a long journey, his hair messy and countenance untidy. He raises his hands towards the heaven calling out, “Lord, Lord!” Although, his food is unlawfully acquired, his drink unlawful, his clothing unlawful and his growth from unlawful nourishment. How then may his supplication be answered? (Muslim, Tirmizi, Targheeb)

84.  Sayyidina Ka’b bin Maalik (Radi-ALLAHO-An-ho)

       If two hungry wolves are allowed among a herd of sheep, they will not cause as much damage as is caused in a man’s life because of greed for wealth, and honour and reputation in the religious field.  (Tirmiai, Targheeb)


85.  Sayyidina Anas bin Maalik (Radi-ALLAHO-An-ho)

       If the son of Aadam has two valleys full of wealth and possessions, he will yet crave for a third. Nothing but dust will fill the belly of the son of Aadam. He who repents to Allah, Allah accepts his repentance.  (Bukhari, Muslim)

86.  Sayyidina ‘Abdullah bin ‘Umar (Radi-ALLAHO-An-ho)

       The world is beautifully fertile and pleasant. He who earns wealth in this world in a lawful manner and spends on proper heads, Allah will reward him and send him to Paradise. He who earns wealth here in an unlawful manner and spends on unjust causes, Allah will send him to the abode of debasement. There are many people who are careless in the wealth of Allah and His Messenger; on the Day of Resurrection, their lot will be the Fire of Hell. Allah has said: “Whenever this Fire would appear to cool down We will intensify it    (Bahaqi, Targheeb)

87.  Sayyidina Abu Bakr Siddiq (Radi-ALLAHO-An-ho)

       The body which grows with unlawful nourishment will not go to Heaven.  (Haakim, Targheeb)


88.  Sayyidina ‘Abdullah bin ‘Umar (Radi-ALLAHO-An-ho)

       If anyone buys a garment for ten dirhams and if anyone of the ten dirhams is unlawfully acquired, as long as he wears that garment, Allah will not accept his prayers. (Ahmad, Targheeb)

89.  Sayyidina ‘Abdullah bin ‘Abbas (Radi-ALLAHO-An-ho)

O Sa’d! Make sure that your sustenance is lawful, your prayers will be granted. By Him in whose Hands is the life of Muhammad, if anyone eats a morsel of unlawful food, Allah does not accept any of his pious deeds for forty days. Then, as for the creature whose flesh is developed from the unlawful then the Fire is more worthy of him. (Tabarani, Targheeb)


90.  Sayyidina Nu’maan bin Basheer (Radi-ALLAHO-An-ho)

       The lawful is obvious and the unlawful is obvious and between the two there are certain doubtful things that many people do not distinguish (whether lawful or unlawful). Then, he who keeps away from the doubtful, preserves his religion and his honour but he who goes for the doubtful things, (ultimately) goes for the unlawful just like a shepherd who pastures his flock on the boundaries of a restricted area and whose animals will wander into the restricted area to graze. Remember, every king has such an area (restricted). The pastures of Allah are the things He has forbidden. (Bukhari, Muslim, Mishkat)


Collected by Muhammad Sharif Fauji from The Book “Sayings of The Prophet” (Peace Be Upon Him), Darul Ishaat, Urdu Bazaar Karachi

Only Islam is a Religion According to The Human Nature

Only Islam is a Religion According to The Human Nature



<There is a growing class of people, all the world over, and particularly in Europe and America, who are anxious to understand Major Religions with an open mind, so as to form their own opinion in the matter. To them Religion is no longer a spent-force, but a force which can help us out of the present world crisis. They hope that a Balanced Religion, Realistic, as well as Idealistic, Comprehensive, taking account of Human nature and Needs, in Beliefs and Deeds, can be utilized, in the light of experience gained, to vitalize Humanism, so as to save Mankind from the menace of Heartless Self Destruction, in private and public life. And in Truth, there is also the more vital Problem of Life after Death, a problem which is the keystone of Religion.

Of the few Basic Books of Major Religions, let the Holy Qur’aan give here an outline of its Message, ISLAM, which would include the Supreme Being (GOD), HIS attributes and Manifestations, the Prophets and their extreme-human and divine, the Man, his position and progress and his associations with all, the Creatures and their purpose, the Universe and its Reality. But Man is the keystone of the whole system, and clue to the whole Universe.

Islam claims to be in accord with Human Nature, for it proclaims:-

“Then set your face straight for Religion (Islam) in the right direction,-the Nature (framed) of Allah, on (the Principles of) which, He has created men (as well). There is no altering (the laws) of Allah’s creation. That is the right religion, but most people do not know (this).” (Verse-30, Sura-30) (Qur‘aan).

Islam is positively a System. A true Religion must reflect Nature. It possesses a natural grace. In principle, the Message of any Religion must needs come from its Basic Book, to carry Authority. The introductory notes are short without comments, carrying their Qur’aanic references with them for those who want further clarification on the points so as to let the readers think, feel and realize the truth for themselves.


The Holy Qur’aan cannot be translated. The result of any translation is not the Glorious Qur’aan, that inimitable symphony the very sound of which moves men to tears and ecstasy. (83:5). It is divided into 30 Parts, 114 Suuras (chapters), 558 sections, and 6236 verses.

As to the Holy Qur’aan’s translations in general, to be frank, they often fail to convey the real sense, spirit and delicacy of the original, mainly because English terms are more or less inadequate to express the basic concepts of Holy Qur’aan, such as ‘Abd’ and ‘Rab’, ‘Rahmaan’ and ‘Raheem’, ‘Ahad’ and ‘Samad’, and several others.


Islam is the Message of Holy Qur’aan. It is a Perfect and a Practical Religion of Equality, Liberty and Fraternity. Islam, as defined by Holy Qur’aan, means Submission to the Supreme Being, and compliance with His Laws, which constitute Nature, including Man himself. Vide82 : 3, 30 : 30 “Surely the true Religion with Allah is Islam” 18 : 3 Islam also insists upon the fundamental unity of all revealed religions of origin, includes them all collectively in itself, and enjoins all Muslims to acknowledge them.” Vide 83 : 3, 285 : 2. “And whoever desires religion other than Islam, it shall not be accepted from him, and in the Hereafter he shall be one of the losers.” Vide 84 ; 31


1.       Islam is thus based on knowledge and action, to know the Supreme Being and His Laws, and to obey them to attain the goal on the path of progress. Again, knowledge is graded from the highest ‘and purest source, namely ‘Wah-yi’ or Revelation, down to ‘Fikr’ (selfthinking), ‘Khawz’ (vain discourse), and ‘Zan’ (conjecture), in their natural descending order. Intuition and Inspiration, which come, more or less within the experience of all, at the odd moments of their life, might just give an idea of Revelation, as a faint ray may represent the bright sun. But Revelation, as such is extremely spontaneous, natural, brilliant, sure and supreme, far above the effort of mind. Says the Holy Qur’aan: “ And it is not for any man that Allah should speak to him, except by Revelation or from behind a veil, or by sending a messenger, revealing by His permission what He pleases; surely He is High, Wise.’ Vide 51:42, 164:4, 65:18, 163:4, and 113:4.

2.       Next to “Wah-yi” comes ‘Fikr’ or selfthinking, which is highly commended, even urged by the Holy Qur’aan. But the sphere of thinking is distinctly confined to Nature and its working the basis of all our sciences.

“Do they not think within themselves that Allah did not create the heavens and the earth and what is between them but with Truth (to serve a serious purpose), and for a fixed term? But most people believe not in the meeting of their Lord.” Vide 8:30, 20:38, 13:45. “Most surely in the creation of the heavens and the earth, and (in) the alternation of the night and the day there are signs for men of understanding-those who remember Allah standing and sitting, and lying their sides, and think about the creation of the heavens and the earth (till they admit_-Our Lord! Thou hast not created (all) this in vain. Glory be to Thee! Preserve us from the doom of Fire.” 189:3.

It would appear from this passage that religion mentality is not at all averse to a scientific outlook; in fact the latter follows the former as a natural sequence. Ignorance is the source of all pain and misery amounting to Fire.

3.       So Revelation and thinking are recognized as the two reliable sources of knowledge in their respective spheres. But when thought sets out to explore the remote regions of revelation, it loses its moorings, and wanders off to ‘Khawz’ or vain discourse which in the language of the Qur’aan is no better than mere play. Vide 68: 6, 83: 43, 7: 52.

  1. Lastly ‘Zan’ is a mere guess or conjecture, right or wrong as the case may be. It is a very common tendency of human mind, and a great source of misjudgement, So it has been expressly deprecated in the Qur’aan.

“And most of those (unbelievers) do not follow (any truth) but conjecture; surely conjecture will not avail them aught against the Truth; surely Allah knoweth what they do.” 117: 6

5.       Revelation, which is the purest form of knowledge, can be assimilated through ‘liman’ or Belief by other people. In fact belief is the shortest and surest way to attain revealed knowledge. Belief is equally necessary for our acquired knowledge. Our individual personal knowledge, even of the daily life is almost insignificant, as compared with the sum total of human knowledge. Every advance of science and civilization tends to multiply our beliefs in the knowledge and action of others. Therefore belief is by no means confined to the spiritual sphere; it pervades the whole of our temporal life as well. 258:2.

  1.       The knowledge received through revelation, and through the accompanying belief, is by no means a blind acceptance, rather it carries its own light which is limitless and ever fresh and it is termed, ‘Sharhe-Sadr’ or expansion of breast, a special gift for prophets and their followers vide 25 : 20, 1 : 94, 22 : 39, 27 : 31, 109 : 18, 114 : 20. According to Qur’aan, knowledge is Light and Life; ignorance is Darkness and Death. It is not a mere simile but a scientific truth. Vide 1 : 14, 9 : 57, 22 : 35, 24 : 8. Hikmat or Wisdom, which is the cream of knowledge, is the source  of all good, and a great gift of Allah, specially awarded to prophets and their followers. Vide 269 : 2, 163 : 3.




          Next to knowledge comes action. Right knowledge should be transferred into right action to produce the right result. Again and again no less than fifty times, the Qur’aan insists upon the knowledge to be followed by action. Vide 9 : 5, 97 : 16, 21 : 45, 31 : 53, 19 : 46.

Every action, however insignificant, produces a lasting effect, which is somehow recorded somewhere. 10 : 82. “So who has done an atom’s weight of good will see it, and who has done an atom’s weight of evil will see it.” 7 : 99.

Islam, being a positive and practical religion, makes due allowance for human weakness, and is prepared to forgive the slips of weak moments, provided there is no deliberate commission of serious offence. Moreover the formation of his character begins at much earlier stages of creation. 32 : 53 “Allah does not impose upon any soul duties and responsibilities beyond its ability to bear them.” 286 : 2. Faults of action may be mended with the aid of knowledge. 54 : 6. but if a man positively rejects Truth and acts in his own way, without the proper guidance of knowledge, his actions lead him to no satisfaction, ultimately he is likely to be lost in bewilderment-a realistic description of human floundering in ignorance. Vide 39 & 40 : 24.



          Islam aims to prepare man for a life of manifold association, and deprecates the life of seclusion and isolation. It calls upon man not only to do his duty, but to enjoy his rights as well; to live a social life, both responsible and enjoyable. Islamic life is not idealistic at the expense of realism, nor is it realistic to the detriment of idealism; but a happy blending of both, so as to correspond to all the grades of human nature, and provide full scope for self expression. With due regards to his extreme limitations, it chalks out the path of eternal progress, from knowledge to action and from action to satisfaction. Vide 1 : 95. Broadly speaking, the associations of man are four fold, A. with the Supreme Being, B. with Nature, C. with Spirits and D. with Mankind; and the Qur’aan has a definite code of guidance for each sphere of life.


First human association with the Supreme Being is to be realized in actual life, and not merely to be perceived in a world of contemplation. The associations should be as realistic as those with our parents in general. “He gives me to eat, and gives me to drink, and when I am sick, then He restores me to health”77 to 83;26, 200;2, 28:13. “And whoever turns away from My remembrance, his shall surely be a straitened life.” 124:20. This is a deep psychological hint to all thinkers, regarding the present paradox, dissatisfaction and dejection prevailing in the very midst of riches and prosperity in the modern world. The solution too is provided in the preceding quotation. We may also be attracted to Him through our inner perception, which is either a gift or an Acquisition vide 13:42, 20:51.

In brief, spiritual connections with the Supreme Being have to be realized both inside the self and in the world outside. 52:41. The Supreme Being is a permanent companion, and a sure help in emergency, if approached aright. But men often mistake His help for apparent causes. “He is with you, wherever you may be; and Allah sees what you do.” 7,4: 57, 3:6, 186:2, 49: 39, 33: 30.(verse: Surah)

There is a living relation of love and liking between man and the Supreme Being, “Allah loves those who turn much (to Him). Allah loves those who are careful (of their duty)”. 222: 2, 4: 9, 158:3, 145: 3. “Say (O Muhammad), If you love Allah, then follow me; Allah will love you, and forgive you your faults; and Allah is Forgiving and Merciful.” 30: 3. It would appear from this that Islam, despite its strict discipline, is really a religion of love and mercy. In brief, one should enquire and seek the company of those who are devoted to Allah; Beneficent is most helpful even in this line. 59: 25, 28: 18, 69: 29. There is no place for Mysticism in the teachings of Islam. The right word is ‘Sidq’ or Qur’aanic Truth and the Associates are called Siddiiqiin or Truthful.



          The Qur’aan points out FUNDAMENTAL Truths about Nature, so as to enable man to start his own detailed study and make use of his enquiry as best as he can.

“He is the First and the Last; and the Outward and Inward; and He is the Knower of all things.” 3: 57. This passage clearly points out the Universe-all things, inherent in His knowledge, finding expression through His Manifestation. But despite His Manifestation, He is the Uncomparable. “Say: He is Allah the One. Allah is He on whom all depend. He begets not, nor is He begotten. And none is like Him.” 1: 112, 11: 42, 29: 55, 35:24. So the whole universe is based on Truth which pervades it through and through and there is a purpose behind it every where. Vide 38: 44, 44: 29, 27: 38, 30: 21. All the celestial bodies are bound by some law in their behaviour. 12: 16, 17:23. The whole universe is guarded with knowledge, and there is nothing like unnoticed accident in its operations, be it the most insignificant. Vide 59: 6, 3: 13, 17: 55, 40: 70. The whole Universe and everything therein, has its own equilibrium, which keeps it in position. 1: 23, 8: 55. No two things in the Universe are identical; all have their own identities, determined distinct, though it may not be always easy to detect the difference. 49: 54,

and 8: 13.

2.       The whole Universe is endowed with Life, Knowledge and expression. “There is not a thing but hymns its praise (of Him) but you understand not their praise.” 44: 17, 41: 24. Solomon said, “We have been taught the language of birds.” 16: 27. The whole Universe adores Allah by instinct, but man adores Him by option, being gifted with a will by origin, and hence responsible for his conduct. 18: 22. At any rate there is Life, Knowledge and Expression in all the objects of Nature, so much so that they have their own pairs and live a communal life. Vide 49 : 51, 3 : 13, 36 : 36, 38: 6. Every object of Nature has got its own significance, none not even a gnat, is unworthy of attention. It is quite sufficient to reveal truth to those who care to gain knowledge. 26 : 2. The Qur’aan thus invites man to study Nature, and to cultivate a living interest, and sympathy with his natural surroundings-all living a life of aim and purpose.




There has always been a class, generally called Rationalists, mainly including Philosophers and Scientists, who doubt, nay, deny the existence of such beings as Angels and Genii, and also refute the possibility of any Spiritual Association; while on the other hand, those usually called Spiritualists, mostly including saints and savants of Psychics, feel sure of Spirits and Spiritual Experience. At one time or other, much fraud was practiced in the name of Spiritualism, so as to inject superstition and terror in society, which evoked a natural reaction to suppress the fraudulent to the point of ridicule and punishment. But the Qur’aan affirms the reality and an approach between the two old parties is already in sight.

(a)     ANGELS have their own shapes usually carrying wings, but being formed of Light, they are capable of easy transmission, and can assume human features when necessary, vide Section 1 : 35. 8, 9: 6, 69, 70: 11’ 24 to 28: 51, 31 ti 34: 51 : The usual abode of Angels is Heaven where they praise GOD and pray for Mankind, but they also come to the Earth on duty, and call on people with or without their recognition as strangers. They carry out duties which often seem supernatural. “Those (angels) believe in Him and implore Forgiveness for those who believe. …”  7,8: 41 “The Angels called unto him (Zakariyya): God gives thee glad tidings of Yahya (Prophet)” vide 38 to 40: 3, 2, 3: 16, “When our Messengers (Angels) came to Lut (in human shape) he was grieved on their account (taking them for youths)” 77 to 83: 11.

Angels particularly approach people at the time of their death with good or bad tidings according to their situation. “The Angels descend on them (the righteous) Fear ye not (they suggest), nor grieve. . .”30 to 32: 41. When the Angels take the souls of the unbelievers (at death) (How) they smite their faces and their backs” 50, 51: 8, 93: 6, 27: 47. They descend with blessings on particular occasions, such as- “Lailatul-Qadr” –the night in which the Prophet received his first revelation in the month of Ramadan. 1 to 5: 97.

(b)     GENII: – Next to Angels come Grnii, who are formed of Fire, the well-known Iblees or Satan being the Head of this creation. They stand halfway between Angels and Man, sharing the nature of both in parts. They have got their families, their culture and their religion, and still they are invisible and capable of transfer and transformation. They had close contact with the Prophet Solomon, in particular, as also with a Senior Saint, Piraane-Pir Syed ‘Abdul-Qaadir Jeelaanii of Baghdad, who for that reason is called Ghousus-Saqa-layn. But their contact with other saints is not uncommon. Genii lead some people astray. Vide 27: 15, 15: 55, 1, 2, 11 to 15: 72, 29 to 31: 46, 6: 72, 128: 6, 50: 17.

(c)      DEVILS:- Genii of misguided class and human spirits associating with them constitute the Devil Community. By nature they are mischievous and harmful to mankind, but well-united among themselves and very helpful to their worshippers and followers, who themselves form a dangerous class. Still the Devils work on large scale in ignorant class, and even in the high classes of Unbelievers. They are generally very fond of human blood, and make demands of human sacrifice.

“Shall I inform you (O people) on whom it is the Devils descend? They descend on every lying, wicked person, (into whose ears) they pour hearsay vanities. Vide 221, 222: 26, 36, 37: 43, 27, 30: 7. and the Devils ever inspire their friends to contend with you (Believers), if  you were to obey them, you would be indeed like Pagans. 121, 112: 6.

(d)     MAN VS SPIRITS:-  Man is Paramount in Creation-this is a Truth, persistently urged by the Qur’aan, so as to declare Man ‘Khaleefa’ or vicegerent on Earth, totally subject to God, and as such, exercising wide powers in the Universe, bestowed on this frail Creature by his mighty Creator, God, Most Exalted, entirely above such connections as Son and Father. It would appear; from the Qur’aan that Man is superior to Angels and Genii, being most advanced by Nature, in Knowledge, as also in Descension, Ascension, and Manifestation. Love, Devotion and Obedience put him in a position inaccessible to others. The Paramountcy bestowed by God on man is frequently pointed out in the Qur’aan: vide 30 to 34: 2, 71 to 81:38, and 39 to 43: 15. “Said thy Lord to the Angels:” I will create a Vicegerent on Earth.” They said: “Wilt Thou place therein one who will make mischief therein and shed blood, whilst we do celebrate Thy Praises and glorify Thy Holy (name). He said I know what ye know not.”30: 2.

But if Man begins to fall in the physical and moral grades of Creation, he may fall to the lowest level, in his deeds, indeed lower than the animals do by Nature. For instance, says the Qur’aan:-

“We have indeed created Man in the best of moulds; then do we abase him (to be) the lowest of the low, except such as believe and do righteous deeds for they shall have a reward unfailing. 4 to 6: 95.

(e) HUMEN SOULS: – Man is a combination of soul and body. Soul springs from the sphere of, ‘Amr’ (Command) and Body grows in the sphere of ‘Khalq’ (Creation)-both these spheres belong to ‘Rab’(God), as says the Qur’aan.

“Verily your ‘Rab’ is God. Who created the heavens and the earth in six Days (periods) all governed by Laws under His Command. Are not both for him, ‘Khalq’ (Creation) and ‘Amr’ (Command)?” 54: 7.

As to the sphere of ‘Amr’ , it is Instantaneous and absolute, free from the chain of Causation’, as pointed out in the Qur’aan. “Verily His Amr is (this) when He intends thing. He says for it ‘Kun’ or, Word’ (Be), and there it is.” 82: 36.

As to soul, we are told by the Qur’aan. “They ask thee concerning the soul. Say: The soul is by the ‘Amr’ of my ‘Rab’. (In fact) of Knowledge it is only a little that is allowed to you.”85 : 17.

What is death but the separation of soul from body-as explained by the Qur’aan. 83 to87: 56 (Waqia). We can even have contact with souls departed, apart from dreams, but it demands a separate treatment.

(f) SUPERMAN:- some talk of superman, as if to be a link between God and Man, like a son of God or incarnation of God Himself in human or other form. Those who stand highest in the grade of Abd’ are called Apostles and they also occupy various grades among themselves. Vide  253 : 2, 55 : 17. The upward relation of Apostle to God marks his Ascension and his downward relation to Creation marks his Descension, while in the ‘Maqam’ (Position) of ‘ Amaanat’ (Trust) and ‘Khilafat’ (Vicegerency), the Apostle becomes the point of Manifestation. And the one who excels all others in all the three phases of Life holds a position Supreme, Next, but totally subject, to God, in the Universe. Since Islam holds a balance between the two extremes Muslims are thus advised by the Qur’aan. Vide 143 :2, 110 :3, 78 : 22. So it would appear that Islam reconciles the Trust, found more or less in all Religions, on the basis of Abd’ and ‘Rab’ as between Man and God in all the spheres of his existence.


Human life is difficult to calculate, much more to analyze and examine. Below is given on a small scale, a plain sketch of the social organization of mankind, just to give an idea of the general trend of Islamic Teachings in this respect.

(a) EQUALITY AND STATUS:- Man is admitted to be a weak creature, liable to sink to the animal level, and still capable of rising to the highest rank in creation, according to his righteousness, a proper combination of knowledge and action. Vide 28 : 4, 44: 25, 179 :7, 70 :17.

“Surely the most honorable of you, with Allah, is the most righteous among you. Surely Allah is knowing, Aware.” 13:49.

In this passage, Islam, while insisting upon the inherent equality of mankind, recognizes ranks of superiority on the basis of personal accomplishments. In the code of the Qur’aan, “Taqwa” or righteousness is the best criterion of status, and “Muttaqoon” or the Righteous represent the higher class in Islamic Culture and possess three features:

  1. Belief in the Revealed Truth,
  2. Association with the Supreme Being, and
  3. Beneficence for mankind vide 3 :2, 33: 39, 177: 2.

So in view of family prestige and prosperity, the Qur’aanic prayer is in 74 :24. The all round nobility and solidity of character summarized for Muttaqoon deserves study.

(b) RELIGIOUS MISSION:-  The Qur’aan clearly and definitely lays down rules of conduct for preachers, how they should equip themselves, and how they should carry on their mission, among the People of Scriptures and of Disbelief as well as among the Followers.

“Say (O Muhammad): This is my way, I call people to Allah; on (the plane of insight am I and my followers (too). God is above all imperfections and impurities, and I am not of those who set up partners with Him. 108 : 12, 33 :41 109, 103 :3.

The mode of preaching should be polite and considerate, based on wisdom, but the inequity of the opposite party may be duly requited. On the whole there should be no compulsion in conversion. 46 :99, 109, 125 :6. “There is no compulsion in religion. …” 256 :2. The Prophet Muhammad seems to be extremely anxious to call utmost people to Allah and to reconcile them with Truth, so he has been told not to grieve and overstrain himself, and to be satisfied with his success. Vide 2 :26, 8 :35, 56 to 58 ;25, 215 to 277; 26.

Exaggeration wavering and hypocrisy should be avoided. 77 :5, 127, 138 : 4. The Prime belief is the Oneness of God, the bedrock of Islam.116:4.

(c)      LEADERSHIP AND GOVERNMENT:- The Qur’aan points out the character of a leader, and of a ruling class, which can guarantee the happiness and prosperity of mankind. The description is marvelous for its apparent simplicity and deep significance.

“Thus it is by the Mercy of Allah (O Muhammad), that you deal gently with them, and had you been stern and hard-hearted, they would have dispersed from around you and consult with them on the conduct of affairs” 159: 3.

“And those, who shun the great sins and indecencies and when they are enraged they forgive, whose government is by council among themselves. . .” 37: 42.

It would appear from the above that a leader must be gifted with a mild dignity and a magnetic personality. He should enjoy full confidence in virtue of consultation and must possess a firm determination to execute his resolution. In the same way, a ruling class must cultivate high morals and self possession. They should be God-fearing, initiated into spiritual culture. They should govern by council, and follow the policy of beneficence.

As to the Head of Government, he should not be hereditary or rich in wealth but he should be rich in health and strength, and above all in Knowledge-a sound mind in a sound body.

“Their Prophet said to them, Allah has raised Saul to be a king over you. They said: How can he hold kingship over us, while we have a greater right to kingship than he, and he has not been granted abundance of wealth. He said. He (Allah) has increased him in knowledge and physique, and Allah grants kingdom to whom He pleases, and Allah is Ample Giving, knowing.” 247: 2.

Kingship is not incompatible with sainthood. One need not renounce the kingdom of the earth to gain the kingdom of heaven. Perhaps just the reverse. The more one serves humanity in the hardships of life, the greater one’s spiritual achievement. And what a better opportunity for service, than Sovereignty. The only point is to feel responsible to the Supreme Being. 251: 2.

“O David! We did indeed make thee an Agent (Ruler) on earth. So judge thou between men (and men) in Truth and Justice. . .” 26: 38, 165: 6, 101: 12.

Kings may come and kings may go,

Kingdoms may rise and fall,

But there is the truth for all:-

“Say O Allah! Master of the Kingdom! Thou givest sovereignty to whom Thou wilt, and Thou withdrawest sovereignty from whom Thou wilt. Thou exalted whom Thou wilt, and Thou abasest whom Thou wilt. In Thy hand is the good. Thou hast power over all things.” 25: 3.

How many countries like Russia, Germany and Italy, like Turkey, Persia and Afghanistan, bear witness to the truth today, and how many seem inclined to do the same in near future.

Copied by Muhammad Sharif from the HOLY QUR’AN transliterated in roman script with English translation by Marmaduke Pickthal, Published by Paak Company, 17-Urdu Bazaar Lahore Pakistan

(d)      PEACE AND ORDER:- Real peace and order depends mainly on the sense of security, developed by the administration of firm justice, which is guided by true evidence. How much of present social uneasiness is due, directly or indirectly, to the incompetency of justice, diluted with any number of considerations? Islam is however very definite and very strict about it. No considerations of love and sympathy, of fear or favor, of pity and compassion, are permitted to interfere with adjudication, to the detriment of any party concerned. Again, evidence must be given and given true. “And do not conceal evidence.” 283: 2. Let not the hatred of any people, incite you to deal unjustly with them- -8: 5”. Be maintainers of justice though it be against your own self or against your parents or (against your) near relations. Whether he (any party) be rich or poor. . .’ 135:4.

But prevention is better than cure. The source of all trouble is dishonesty and mischief, both of which too are forbidden to the believers. Our fears and hopes should be centered in the Supreme Being, to keep us steady and well balanced in the temptations of this world, and to encourage us to be benevolent. Vide 85:7, 56: 7.

(e) WARFARE:- Along with peace, there is always a possibility of war, and Islam, being essentially a realistic and positive religion, could not overlook the contingency. So it has also laid down a code of military discipline for its followers. The Qur-‘aan calls upon the Muslims to preach and propagate Islam, and to defend themselves in case of attack or oppression, manfully like soldiers, taking effective action if possible, but only just to the necessary extent, and to guard against excess.

“And fight in the way of Allah, with those who fight with you, and do not exceed the limits. Drive them out from where they drove you out; for persecution is severer than slaughter. …and fight them until persecution is no more, and religion is for Allah (alone)” vide 190 to 193: 2, 8:60.

In social relations, Islam is always for amicability, charity and forgiveness. But at the same time, it keeps in view the variety of human nature, and allows just the necessary latitude for individual temperaments. Islam believes in regulation, and does not permit annihilation, or encourage suppression. It teaches to keep up idealism in the light of realism, and does not except us to live in utopia. Vide 34-35”41’ 133: 3, 39 to 43: 42.

It would appear from the above passages how gently yet effectively. Islam persuades man to be generous and forgiving; and if he be not at all, capable of that virtue, he has still to exercise full control keeping his revenge within proper limits-by no means an easy task in anger. Such a ready justice is however much appreciated by sporting people. Vide 194 : 2. 126 : 16.

It is hinted above, that patience goes with the power and opportunity of retaliation; it should not be confused with timidity and helpless resignation, at any rate. A man should keep himself fit for self- defence. Still, however strong and powerful, he should strictly guard against mischief and oppression.

Copied by Muhammad Sharif from the HOLY QUR’AN transliterated in roman script with English translation by Marmaduke Pickthal, Published by Paak Company, 17-Urdu Bazaar Lahore Pakistan

(f) GIFTS AND CHARITY:- Islam is essentially a religion of beneficence, urging the expenditure of any amount for others. Explaining what to give and whom to give, how to give and how much to give. It lays great stress upon benevolent distribution which is most natural and effective method to smooth economic hardships and to cultivate social good will. 177: 2. Good things, preferably such as we like for ourselves, should be offered as present or charity, and not worthless stuff which we would decline to accept. “Spend of the good things do not seek what is bad to spend (in charity)….” 267 :2, 91 : 3. Beneficence begins at home, and extends in a natural order from presents to parents and relatives, to donations for the pious poor, till it covers all in need, without any regard to religion or creed. Vide 215,273,272 : 2.

Donation may be given publicly and privately, openly and secretly, as the occasion may be, but never with the object of making a show for self advancement, or of putting others under obligation, for subsequent subjugation. Vide 271,274,262,264:2. As to the natural question, how much to give, Islam according to its inherent realism, allows full latitude for individual temperaments, but denounces the miser without qualification. Vide 133: 3, 28, 29 : 17, 195 : 2, 268 : 2, 36 : 4.

(g)  FAMILY AND COMPANY:- Islam enjoins upon its followers love, sympathy and service, for all they associate with, from parents and relations to friends and companions, so as to preserve peace and good-will in society. It is to be noted that love and respect of parents come next to the worship of Allah, in Islamic culture. 23,24 : 17….. Be grateful to me and to both of your parents….14: 31. It is clear from this that gratitude to Allah should be coupled with gratitude to parents, to make it acceptable. Parents cannot force one to follow a false religion. One has a right to make a careful choice for one’s self. Vide 15: 31, 36: 4. The last passage can give an idea to what extent Islam seeks to establish love and sympathy in mankind.

(h)   ETHICS AND ETIQUETTE:- Here is given a brief sketch of Islamic ethics and etiquette, to be observed in social life. A few phases may suffice here. “ Help one another, in virtue and piety, and do not help one another, in sin and transgression” vide 2 : 5, 90 : 16, 17: 31, 128 : 16, 10 to 12 : 49, 36: 17, 18, 19: 31, 27 to 29 : 24, 30: 25, 30, 31, 33: 24. What a natural and sure remedy for scandals and the concomitant evils which ruin the society!

Mutual divorce, remarriage and widow marriage, being well-known matrimonial rights allowed by Islam, need not be detailed here. In the light of long experience, they have been accepted as natural and necessary provisions of the institution of marriage, and by force of circumstances, they are being adopted, in due course, even by people whose religion tried to suppress this necessity for ages.

With due reservation, Islam also-allows wives more than one, up to four at the same time. This rule is however permissive and not obligatory in any way. It may be easy to criticize this latitude on the basis of idealistic love, but it is not easy to deny the unbridled sexual liberty which has prevailed in the absence of such a provision, and also the vexing consequences, social, moral, physical, which natural follow libertinism.

As pointed out before, Islam does not shirk the realities of life, but acknowledges them as such, and provides for them to the legitimate extent, so as to make religion practicable. It does not seek refuge behind sheer idealism, to the utter di regard of realism. It aims to regulate, and not to annihilate or suppress human nature. It supervises the natural growth, and does not force any hothouse culture. It is positive and realistic first, normative and idealistic next; and that is the natural combination, if a religion means to guide and uplift mankind.

Copied by Muhammad Sharif from the HOLY QUR’AN transliterated in roman script with English translation by Marmaduke Pickthal, Published by Paak Company, 17-Urdu Bazaar Lahore Pakistan

(i)             ECONOMIC OUTLOOK:- Religion in general is supposed to be averse, if not hostile, to material progress, and such is really the spirit of some well-known religions of the world so that their followers have to make a clear choice between piety and prosperity. Islam on the other hand, makes this worldly life the very opportunity to attain religious culture, and to make spiritual progress. So much so, that marriage, which is the real tie with true world, has been strictly enjoined by the Prophet, upon all Muslims, to the extent of threatening noncompliance with expulsion from grace and favour. The attitude of Islam towards the world is not shy and rejective, but bold and acceptant. As it were, It does not forbid one to enter water, it does not permit one to drown, but it teaches how to find the balance and swim.

So Islam calls upon man to make the fullest and best use of the objects of Nature, and to make his life worth living well. It only checks selfish waste and excess, which always forebodes ruin. More over Islam aims at many amenities of higher life, which for lack of knowledge or courage, many neglect to acquire. Its vista of hope and effort is longer than what many can imagine. 20 : 31. “Say: Who has forbidden the adornment of Allah, which He has brought forth for His servants, and the good provisions?..”32:7.

The prohibition laws of Islam regarding pork, wine and intoxicants are well-known, and have been, for considerations of health and morals, adopted more or less everywhere. They have also found a place in the statues of some reforming governments.

Islam is openly opposed to the regime of Capitalism in the sense of securing predetermined unearned incomes and increments. So it forbids usury and disfavors interest. It however fully permits business partnership and approves profits.-

Lending and borrowing is an indispensable function of human society. Islam urges the well-to-do to help the needy with the debt of honour and allows the borrower to offer something to the lender, in addition to the original loan, in gratitude, provided there has been no binding understanding to the said effect, at the initiation of the loan. Islam makes it a matter of sympathy and gratitude, and thereby secures social peace and goodwill. Many prominent thinkers, even admitting its immediate advantages, find the interest system ultimately harmful to social peace and stability. As the inequalities of distribution of wealth are in-ordinate, we are today faced with the puzzle of poverty in plenty, generating a universal spirit of uneasiness and resentment, manifesting itself into so many ‘isms’ like Socialism, Communism and Bolshevism.

Individualism and Communism stand face to face, opposed to each other. The merits of one are faults of the other. Islam provides for both in the laws of property, So as to get the best out of them. There is neither a joint family system nor primogeniture custom, but it steers a middle course, so as to let everyone live an individualistic life, and enjoy the fruits of his labor, and then subjects his property to communistic principles so as to distribute it widely in the whole family by laws of inheritance. It looks upon property like the sea, its waves rising high for the time, and then sinking down and spreading over neighboring surface.

That modern civilization is fast approaching a perplexing crisis, is evident to all thinkers. Qur’aan has also put up a red light on the line, and the description of development from start to finish is simply miraculous. The following passage is really a summary of the story of western civilization from the middle ages down to the present, with unmistakable portents for the future. Let those reflect who will, and let those beware who, know. States Qur’aan:-

“And certainly we sent messengers to nations before you; then we seized them with distress and affliction, in order that they might humble themselves.”

“Yet, why did they not, when our punishment came to them, humble themselves? But their hearts hardened and Satan made what they did fair-seeming to them.”

“But when they neglected that, with which they had been admonished, we opened for them the gates of all things until, when they rejoiced in what they were given, we seized them suddenly, and lo! They were in utter despair.”

“So the roots of the people, who were unjust and aggressive, were cut off. Praise be to Allah. Lord of the worlds.” Vide 42,25 :6.

(j)THIS LIFE AND THE NEXT:- Islam is very positive about life after death, and gives any amount of details about the features of the next life. In brief, it would be much more magnified in pain and pleasure and in Divine association. Islam does not in the least underrate or discount the present life, but when it is compared with the next in magnitude, it does sink into insignificance by contrast. Still it is the present life which prepares us for the next; so it has an importance of its own, which cannot be too much emphasized. Vide 72.18 to 21 : 17, 15 ,16 : 11, 103 to 108: 18. Etc. How is life in appearance and in consequence,20 :57.

RECAPITULATION:- The teachings of Islam have been wonderfully condensed in the very first Surah of the Qur’aan, called ‘Fatiha’ or the opening:-

Now, how to follow the right path, and how to attain the Divine Favor: “And whoever obeys Allah and His Messenger (Muhammad), these are with those, upon whom Allah has bestowed favors, from among the Prophets and the Truthful and the Martyrs and the Good. And they are very good companions (indeed). The Grace is from Allah, and Sufficient is Allah as the Knower.” 6 :4.

So the first and the last Truth of Islam:-

There is no God but Allah, Muhammad is the Apostle of Allah.

Copied by Muhammad Sharif from the HOLY QUR’AN transliterated in roman script with English translation by Marmaduke Pickthal, Published by Paak Company, 17-Urdu Bazaar Lahore Pakistan





Verse – 4 of 286, section -1

And are certain of the


Wa bil-‘Aakhirati hum yuuqinuun


  ‘Aakhirat – means the second life after death.

 Yuuqinuun – (they believe). Believe is the knowledge, the argument to whom has cleared so that any capacity of doubts and suspicions does not remain in it.

      This world is the place of actions. It means that this is the life after which period of acts goes to end. The world coming after this life is the place of consequences in which every person will be rewarded or punished according to his each act he did in this world. There is no doubt that we get back rewards in terms of events in this world but sometimes persons are not rewarded or punished as a whole. The persons of Good deeds deprive from getting rewards and evil doer criminals escape from punishment. Still justice demands that any act of any person must not be remained result-less. So God has fixed a day on which every animate will get its reward or punishment in full on each of its act. Hence, to believe on a sustainable future of this world for reward and punishment is important component of a true religion.

It also became clear that this world has strong association with the world hereafter. Second life will be the result of our deeds we do in our present life. So it is sobers’ quality that they get satisfaction before starting any work that the work, they are going to do, is not against the heavenly teachings and instructions of GOD regarding inference and result.

GOD ALMIGHTY has given us full liberty of selection and power of choice for actions. We have many ways to reach the destination. But we have to choose the path for which GOD has guided us. If belief of the end of this world, rewards or punishments according to good or bad acts remains in front of us every time, then it is a sure point that we shall remain firm on the path of truth and temperance. We should mould our lives in the principles of Holy Qur’aan so that we may get much pleasant results out of it and we may succeed in both the worlds. The person who has not belief in liability of his acts, calculation of good and bad deeds and their results, he would not correct his actions.                          

Transliteration in Roman Script, English Translation by Marmaduke Pickthall and Paraphrase collected from Dars e Qur’aan published By Idara Islah wa Tableegh, Lahore & translated By Muhammad Sharif









Verse – 4 of 286, section -1

And who believe in that which

is revealed unto thee

(Muhammad) and that which

Was revealed before thee,

Wallaziina yu’-minuuna bi-maaa ‘unzila ‘ilayka wa maaa ‘unzila min-qablik.


       Fourth praise of temperate is mentioned in this verse. Namely these people believe on all heavenly books and revealed written.

As though two speeches have been explained in this verse:

  • To have faith on the teachings and instructions of The Holy Book revealed towards The Messenger (Muhammad) (peace be upon Him) whole heartedly.
  • To believe just the Holy Books revealed upon the prophets came prior to the last Messenger (peace be upon them) from GOD.

Now it is also clear that in the Holy Qur’aan, only the Book revealed on the last Prophet and the Books revealed upon the Prophets prior to the last Prophet (peace be upon them) have been explained. Neither there is mentioned any prophet after the last Messenger (peace be upon Him) and nor any holy book after the Holy Qur’aan. It is known that no prophet will come after the last Prophet, Muhammad (peace be upon Him), otherwise it would have been mentioned here.

The Prophets came prior to Muhammad (peace be upon them), are a lot in numbers. Names from some of them have been mentioned in the Holy Qur’aan, remainings are only hinted. To believe in Prophets (peace be upon Them) means that from Hadrat Adam (Compliments upon Him) to the Last Messenger Hadrat Muhammad (peace be upon Him), as much as Prophets came, all those Prophets (compliments upon Them) were sent by GOD. And they taught the people according to their reign. Out of heavenly Books, four Holy Books have been mentioned in the Holy Qur’aan:

  1.   Journals of Hadrat Abraham (Compliments upon Him)
  2.   Torah of Hadrat Moses (Compliments upon Him)
  3.   Zaboor of Hadrat David (Compliments upon Him)
  4.   Gospel of Hadrat Jesus (Compliments upon Him)

Messenger of ALLAH (peace be upon Him) illustrated the series of prophets by a simile of palace and said, “Each Prophet was fitted as a brick of His reign to build this palace. At last Hadrat Christ (Compliments upon Him) came and was fitted as a brick in the palace of prophet-hood. The people came, looked this ‘Building’ and praised but in addition said also that there is a gap of one Brick. Would that the remaining Brick be fitted on its place. I am that ‘last Brick’, now there is no need and space of any brick for this palace of prophet-hood.”

All these Prophets of GOD (peace be upon Them) always presented the truth before their people that LORD of the worlds is only one ‘ALLAH’. Now The Holy Qur’aan orders to its believers that they should believe in all of them. No body can find anywhere this kind of superior example regarding acceptance of tolerance and truth.                       

Transliteration in Roman Script, English Translation by Marmaduke Pickthall and Paraphrase collected from Dars e Qur’aan published By Idara Islah wa Tableegh, Lahore & translated By Muhammad Sharif