This excerpt is taken from the book of Fazilat-ul-Sheikh Abdul Salam Rustami From Denial of Hadith to Denial of Quran.
Faith in the Holy Quran
It is the unanimous and established belief of all Muslims that believing in the Holy Quran is one of the essential principles and important foundations of faith, without which no one can be a Muslim. There are many verses in the Holy Quran in which the imperative form is used to command belief in the Quran, for example: Allah Almighty said:
وَآمِنُوا بِمَا أَنزَلْتُ مُصَدِّقًا لِّمَا مَعَكُمْ وَلَا تَكُونُوا أَوَّلَ كَافِرٍ بِهِ ۖ وَلَا تَشْتَرُوا بِآيَاتِي ثَمَنًا قَلِيلًا وَإِيَّايَ فَاتَّقُونِ ﴿٤١﴾
"And believe in the Book which I have sent down, confirming that which is with you, and be not the first to disbelieve in it, and do not sell My signs for a small price, and fear Me."
Reference: (2-Al-Baqarah:41)
And He said:
يَا أَيُّهَا الَّذِينَ أُوتُوا الْكِتَابَ آمِنُوا بِمَا نَزَّلْنَا مُصَدِّقًا لِّمَا مَعَكُم مِّن قَبْلِ أَن نَّطْمِسَ وُجُوهًا فَنَرُدَّهَا عَلَىٰ أَدْبَارِهَا أَوْ نَلْعَنَهُمْ كَمَا لَعَنَّا أَصْحَابَ السَّبْتِ ۚ وَكَانَ أَمْرُ اللَّهِ مَفْعُولًا ﴿٤٧﴾
"O you who were given the Scripture! Believe in what We have sent down, confirming that which is with you, before We efface faces and turn them backward or curse them as We cursed the Sabbath-breakers. And Allah's command is always executed."
Reference: (4-An-Nisa:47)
And He said:
يَا أَيُّهَا الَّذِينَ آمَنُوا آمِنُوا بِاللَّهِ وَرَسُولِهِ وَالْكِتَابِ الَّذِي نَزَّلَ عَلَىٰ رَسُولِهِ وَالْكِتَابِ الَّذِي أَنزَلَ مِن قَبْلُ ۚ وَمَن يَكْفُرْ بِاللَّهِ وَمَلَائِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ وَالْيَوْمِ الْآخِرِ فَقَدْ ضَلَّ ضَلَالًا بَعِيدًا ﴿١٣٦﴾
"O you who have believed! Believe in Allah and His Messenger and the Book which He sent down upon His Messenger and the Scripture which He sent down before. And whoever disbelieves in Allah, His angels, His books, His messengers, and the Last Day has certainly gone far astray."
Reference: (4-An-Nisa:136)
It is not sufficient to have only a general belief that this book is divine or that Allah Almighty revealed it to Muhammad, peace be upon him. This general belief is enough for the previous revealed scriptures (Torah, Gospel, Psalms, etc.), but for the Holy Quran, along with general belief, detailed belief is also necessary. The following details and beliefs are established from the Holy Quran:
The Quran is Divine Revelation
The Quran is divine revelation. Allah Almighty has attributed this book to Himself as His revealed word 27 times in the Holy Quran. Allah Almighty says:
وَاتْلُ مَا أُوحِيَ إِلَيْكَ مِنْ كِتَابِ رَبِّكَ
"And recite what has been revealed to you from your Lord's Book."
Reference: (18 - Al-Kahf: 27)
He also said:
ذَٰلِكَ مِمَّا أَوْحَىٰ إِلَيْكَ رَبُّكَ مِنَ الْحِكْمَةِ
"These are the wise words which your Lord has revealed to you."
Reference: (17 - Bani Isra'il: 39)
He also said:
إِنَّا أَوْحَيْنَا إِلَيْكَ كَمَا أَوْحَيْنَا إِلَىٰ نُوحٍ وَالنَّبِيِّينَ مِنْ بَعْدِهِ
"O Prophet! Indeed We have revealed to you as We revealed to Noah and the prophets after him."
Reference: (4 - An-Nisa: 163)
There are many other such verses. The three methods of revelation have been described, as He said:
وَمَا كَانَ لِبَشَرٍ أَن يُكَلِّمَهُ اللَّهُ إِلَّا وَحْيًا أَوْ مِن وَرَاءِ حِجَابٍ أَوْ يُرْسِلَ رَسُولًا فَيُوحِيَ بِإِذْنِهِ مَا يَشَاءُ
"And it is not for any human being that Allah should speak to him except by revelation or from behind a veil or by sending a messenger (angel) to reveal by His command what He wills."
Reference: (42 - Ash-Shura: 51)
And the angel referred to is Jibreel (Gabriel) peace be upon him, as He said:
قُلْ مَنْ كَانَ عَدُوًّا لِجِبْرِيلَ فَإِنَّهُ نَزَّلَهُ عَلَىٰ قَلْبِكَ
"Say, whoever is an enemy to Gabriel—it is he who has brought it down upon your heart."
Reference: (2 - Al-Baqarah: 97)
He also said:
وَإِنَّهُ لَتَنزِيلُ رَبِّ الْعَالَمِينَ ﴿١٩٢﴾ نَزَلَ بِهِ الرُّوحُ الْأَمِينُ ﴿١٩٣﴾
"And indeed, it is a revelation of the Lord of the worlds, brought down by the Trustworthy Spirit (Jibreel)."
Reference: (26 - Ash-Shu'ara: 192, 193)
The third method of revelation mentioned in Surah Ash-Shura (by means of an angel) is mentioned in the books of Hadith that Jibreel (peace be upon him) sometimes came with revelation sounding like the ringing of a bell, which was difficult to grasp, yet the Prophet Muhammad (peace be upon him) would fully grasp it. Sometimes Jibreel (peace be upon him) would appear in the form of Dihyah Kalbi (may Allah be pleased with him) or others and convey the revelation to the Prophet (peace be upon him), which was an easier method.
Reference: (Sahih al-Bukhari, Beginning of Revelation, Chapter: How the Revelation Began, Hadith: 2, for explanation of the name Dihyah see: Sunan an-Nasa'i, Al-Iman, Chapter on the Description of Faith and Islam, Hadith: 4994.)
Thus, four methods of revelation have been established.
Wahi (revelation) is an Arabic word, which has a broad meaning linguistically. This word is used in the Holy Quran for various meanings:
1. Natural inspiration: As He said:
وَأَوْحَىٰ رَبُّكَ إِلَى النَّحْلِ أَنِ اتَّخِذِي مِنَ الْجِبَالِ بُيُوتًا وَمِنَ الشَّجَرِ وَمِمَّا يَعْرِشُونَ ﴿٦٨﴾
"Your Lord inspired the bee, saying: Make your homes in the mountains, in the trees, and in what they build."
Reference: (16 - An-Nahl: 68)
➋ Satanic whispering: He said:
يُوحِي بَعْضُهُمْ إِلَىٰ بَعْضٍ زُخْرُفَ الْقَوْلِ غُرُورًا
"They keep putting polished words into each other's hearts to deceive."
Reference: (6-Al-An'am:112)
➌ Inspiration in the heart: He said:
وَأَوْحَيْنَا إِلَىٰ أُمِّ مُوسَىٰ أَنْ أَرْضِعِيهِ
"And We inspired the mother of Moses, saying, 'Suckle him.'"
Reference: (28-Al-Qasas:7)
At that time, there was no other prophet through whom the mother of Moses was given revelation; rather, this was placed in her heart that she should nurse Moses. And if something is placed in the heart of a prophet, it is revelation of prophethood. But Mr. Parvez has restricted revelation only to prophetic revelation and has denied any revelation other than that which was sent down through Gabriel, and this is proof of his ignorance of the Quran. He has explained this incorrect view in his book "Qur'anic Decisions"
Reference: p. 231
.The Quran is the Word of Allah
The use of the words انزال، تنزيل and نزول regarding the Holy Quran makes it clear that Allah Almighty has sent down the Holy Quran from above. No one among the people of the earth has any part in it. Allah Almighty said:
وَبِالْحَقِّ أَنزَلْنَاهُ وَبِالْحَقِّ نَزَلَ
"And We have sent it down with truth, and it has descended with truth." Meaning, there has been no change in it on the way.
Reference: (17-Al-Isra:105)
In many verses of the Holy Quran, the root related to descent is used, and similarly, the verbal noun انزال appears fifty-seven (57) times. He said:
هُوَ الَّذِي أَنْزَلَ عَلَيْكَ الْكِتَبَ
"He it is Who has sent down the Book to you."
Reference: (3-Aal Imran:7)
In Arabic lexicon, انزال means to bring down, and نزول means to descend; however, أَنْزَلْنَا عَلَيْكُمْ لِبَاسًا is sometimes used for things created to fulfill human needs, as He said:
وَأَنْزَلْنَا الْحَدِيدَ
"We have sent down upon you clothing."
Reference: (7-Al-A'raf:26)
Also He said:
أَنزَلَ لَكُم مِّنَ الْأَنْعَامِ ثَمَانِيَةَ أَزْوَاجٍ
"And We sent down iron."
Reference: (57-Al-Hadid:25)
Also He said:
ينزل فيكم ابن مريم
"And He produced for you from the cattle eight mates (male and female)."
Reference: (39-Az-Zumar:6)
But in the sense of birth, the root of descent is not used at all, as in the descent of Jesus (peace be upon him), which is mentioned in authentic hadith; interpreting it as birth is incorrect, rather it means coming down. However, Mirza Ghulam Ahmad Qadiani distorted it and interpreted تعاليٰ as: "A likeness of the son of Mary will be born among you." This is outright falsehood and a baseless interpretation. The true meaning of the revelation's sending down and descent is the real meaning in Arabic lexicon, that is, to bring down and to descend from above, and this is the truth because the sending down and descent of revelation is from Allah Almighty Himself. This also proves that Allah Almighty is not present everywhere in His essence but is established above the seven heavens on the mighty Throne, as is explicitly proven in the Holy Quran in Surahs Al-A'raf, Yunus, Ar-Ra'd, Ta-Ha, Al-Furqan, As-Sajda, and Al-Hadid. Similarly, the attribute of elevation (being high) for Allah Almighty is mentioned fourteen times in the form __ARABIC_24, eight times in the form ARABIC_25, twice in the form of A'laa, once each in the forms ARABIC_26__ and __ARABIC_27, while the word Fawq is used three times. Therefore, the three forms ARABIC_28__, , and Fawq are clear evidence in Arabic lexicon of Allah Almighty being above and elevated.
The Holy Prophet Muhammad (peace be upon him) did not give any metaphorical meaning to the Companions, as the entire pious predecessors' school of thought is that these attributes are meant literally for Allah Almighty, without any comparison or similitude with creation, and also that interpretation is distortion. Therefore, for every sensible and Muslim person, the true meaning of sending down is intended. Only Parvez Ahmed is such a person who, showing his crooked mindset and deviation here as well, has interpreted the sending down and descent. He writes:
Allah Almighty's essence is free from all directions and orientations, so the descent of revelation does not mean that something actually comes down from above. God is closer than the jugular vein, so the main purpose of the externality of revelation is to show that this revelation is not a product of the human mind nor does the possessor of revelation have any skill or craft in it. Any intelligent person can say that when Allah Almighty is closer than the jugular vein, and the jugular vein is not outside the human, then how is the externality of revelation proven?
Reference: (Book Adam and Iblis, p. 261)
Following the Quran is obligatory
Following the Quran is obligatory, and the imperative form of command has been used six times for this purpose. It is stated:
وَأَنَّ هَٰذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ
"And indeed, this is My straight path, so follow it."
Reference: (6-Al-An'am:153)
Also, it is stated:
وَهَٰذَا كِتَابٌ أَنْزَلْنَاهُ مُبَارَكٌ فَاتَّبِعُوهُ
"And this is a blessed Book which We have revealed, so follow it."
Reference: (6-Al-An'am:155)
Similarly, the imperative form of command is used in Surah Az-Zumar, verse 55, Surah Yunus, verse 109, and Surah Al-Qiyamah, verse 18.
The words "follow" are mostly used in the sense of action, the details of which will come, God willing, in another chapter. So the purpose of these verses is that it is obligatory to act upon all the commands, prohibitions, or rulings present in the Holy Quran. Among Allah's commands is also this verse:
قُلْ إِنْ كُنْتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي
"Say, [O Muhammad], 'If you love Allah, then follow me.'"
Reference: (3-Aal Imran:31)
That is, Allah Almighty has made it obligatory upon us to follow the actions of the Noble Prophet Muhammad (peace be upon him) in the Quran. It is obligatory upon us to follow the Prophet's method in prayer, fasting, zakat, Hajj, and other acts of worship. However, Parvez's "Tulu-e-Islam" opposes this, which I will prove, God willing, in another chapter.
The language of the Quran is Arabic
The Holy Quran was revealed in the Arabic language, as mentioned in many verses. Allah Almighty said:
إِنَّا أَنزَلْنَاهُ قُرْآنًا عَرَبِيًّا
"Indeed, We have sent it down as an Arabic Quran."
Reference: (12-Yusuf:2)
He also said:
بِلِسَانٍ عَرَبِيٍّ مُبِينٍ
"(Revealed) in clear Arabic language."
Reference: (26-Ash-Shu'ara:195)
This means there is no foreign word or foreign idiom in it; the words that seem foreign were originally part of the Arabic language but were adopted by non-Arabs. Also, its being Arabic means that its meanings and idioms must be understood and used according to the customs and rules of the Arabs. Since the Holy Quran is divine revelation and a legislative book, the determination of the meaning of its words will be based on Shariah, and the meaning assigned by the Lawgiver will be taken. For example: صلاة in the lexicon means supplication or obedience, but where the Lawgiver has indicated its meaning as prayer, that meaning will be taken.
The literal meaning of Zakat is purification, but where the Lawgiver has defined a specific legal term for it, that legal meaning will be considered, i.e., a specific financial obligation. Whereas those involved in the fitnah of denying Hadith have abandoned the literal and legal meanings of the Holy Quran and have made far-fetched interpretations on their own, such as Parwez who invented meanings for Salah, Zakat, Hajj, etc., which attempt to distort the face of Shariah. Similarly, Sir Syed Ahmad Khan made interpretations of Paradise, the forbidden tree, and the descent of Adam. All these interpretations are false. Some examples of these will be presented in the final chapters, God willing.
Faith in Angels is Proven from the Quran
Among the things in which faith is commanded in the Holy Quran is belief in the angels. Allah Almighty said:
مَن كَانَ عَدُوًّا لِّلَّهِ وَمَلَائِكَتِهِ وَرُسُلِهِ وَجِبْرِيلَ وَمِيكَالَ فَإِنَّ اللَّهَ عَدُوٌّ لِّلْكَافِرِينَ ﴿٩٨﴾
"Whoever is an enemy to Allah, His angels, His messengers, Gabriel and Michael, then indeed Allah is an enemy to the disbelievers."
Reference: (2-Al-Baqarah:98)
And the foremost degree of enmity with them is not to believe in them and their attributes; therefore, whoever does not believe in the angels and the attributes mentioned about them in the Holy Quran is a disbeliever.
He also said:
وَلَٰكِنَّ الْبِرَّ مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَالْمَلَائِكَةِ وَالْكِتَابِ وَالنَّبِيِّينَ
"But righteousness is that one believes in Allah, the Last Day, the angels, the Book, and the prophets."
Reference: (2-Al-Baqarah:177)
The mentioned verse includes many other things, and at the end of the verse, it is said:
أُولَٰئِكَ الَّذِينَ صَدَقُوا ۖ وَأُولَٰئِكَ هُمُ الْمُتَّقُونَ ﴿١٧٧﴾
"Those are the ones who are truthful, and those are the ones who are righteous."
Reference: (2-Al-Baqarah:177)
Meaning, only such people are given the title of true and sincere believers.
He also said:
يَا أَيُّهَا الَّذِينَ آمَنُوا آمِنُوا بِاللَّهِ وَرَسُولِهِ وَالْكِتَابِ الَّذِي نَزَّلَ عَلَىٰ رَسُولِهِ وَالْكِتَابِ الَّذِي أَنزَلَ مِن قَبْلُ ۚ وَمَن يَكْفُرْ بِاللَّهِ وَمَلَائِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ وَالْيَوْمِ الْآخِرِ فَقَدْ ضَلَّ ضَلَالًا بَعِيدًا ﴿١٣٦﴾
"O you who have believed, believe in Allah and His Messenger and the Book that He sent down upon His Messenger and the Scripture which He sent down before. And whoever disbelieves in Allah, His angels, His books, His messengers, and the Last Day - then indeed, he has gone far astray."
Reference: (4-An-Nisa:136)
And belief in the angels also includes believing in the attributes mentioned about them in the Holy Quran. Some of these attributes are as follows:
● The angels prostrated to Adam (peace be upon him).
Reference: (Al-Baqarah 2:34)
● They curse those who conceal the truth.
Reference: (Al-Baqarah 2:161)
● They brought the Ark for Talut.
Reference: (Al-Baqarah 2:248)
● They gave glad tidings of a son to Zakariya (peace be upon him) by calling him in the evening.
Reference: (Aal Imran 3:39)
● They spoke with Maryam (peace be upon her).
Reference: (Aal Imran 3:42-45)
● Angels descended to help in the Battle of Badr.
Reference: (Aal Imran 3:124-125)
● They come to take the soul.
Reference: (An-Nisa 4:97, Al-An'am 6:93)
● Some angels bring the soul and revelation.
Reference: (An-Nahl 16:2)
● Some angels record deeds.
Reference: (Al-Infitar 82:10-11)
● Some angels carry the Throne.
Reference: (Al-Haqqah 69:17)
● They ascend to the heavens.
Reference: (Al-Ma'arij 70:4)
● "The angels are servants of Allah, not daughters."
Reference: (Az-Zukhruf 43:19)
Besides these, they have other attributes and actions, so believing in the angels with all these attributes is a Shariah-based faith. Now observe the blasphemous interpretations of the Hadith deniers:
Ghulam Ahmad Parvez writes:
"The angels are the forces of the universe (from which sustenance is produced) and are subject to man; they all prostrated before him."
Reference: (Kitab Iblis wa Adam, p.52)
He took the angels to mean earthly productive forces and, following his teacher Sir Syed, imagined the event of prostration to Adam as a drama, although there is some difference in their interpretations. Imagine! Such interpretations cannot even be made by the Jews. This proves that these people do not have faith in the angels.
The Issue of Predestination is Proven from the Quran
The Holy Quran has presented the issue of predestination (Taqdeer) in various expressions. Since these expressions are the reports of the Holy Quran, their confirmation is obligatory upon us, and this is the meaning of believing in predestination. What is predestination and decree (Qadha)? It is that Allah Almighty, due to His perfect knowledge, has predetermined and written down all the creatures He has created or will create in the future, whether they are entities (selves) or qualities and forms, conditions and states, good and evil, health and sickness, wealth and poverty, etc., before their creation. Then, according to this, these things come into existence. The prior determination is called Taqdeer (predestination), and the subsequent coming into existence is called Qadha (decree). Sometimes Taqdeer and Qadha are used in the same sense. This is a fundamental Islamic belief, while the Mu'tazila, Qadariyya, Dehriya, and deniers of Hadith, etc., reject it. We first briefly mention the Quranic expressions related to this issue:
❀ First expression: Use of the root "Qadr"
Allah Almighty said:
وَخَلَقَ كُلَّ شَيْءٍ فَقَدَّرَهُ تَقْدِيرًا
"And He created everything and determined it precisely."
Reference: (25-Al-Furqan:2)
This mentions the predestination of everything. Also, He said:
نَحْنُ قَدَّرْنَا بَيْنَكُمُ الْمَوْتَ
"We have decreed death among you."
Reference: (56-Al-Waqi'ah:60)
This mentions only the predestination of death. Also, He said:
وَالشَّمْسُ تَجْرِي لِمُسْتَقَرٍّ لَّهَا ۚ ذَٰلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ ﴿٣٨﴾ وَالْقَمَرَ قَدَّرْنَاهُ مَنَازِلَ
"And the sun runs its fixed course for a term (appointed). That is the decree of the Exalted in Might, the Knowing. And the moon - We have determined for it phases, until it returns like the old date stalk."
Reference: (36-Ya-Sin:38-39)
The first verse mentions the predestination of the sun, and the second verse mentions the predestination of the moon’s phases. Also, He said:
وَكُلُّ شَيْءٍ عِنْدَهُ بِمِقْدَارٍ
"And with Him is the measure of everything."
Reference: (13-Ar-Ra'd:8)
Also, He said:
إِنَّا كُلَّ شَيْءٍ خَلَقْنَهُ بِقَدَرٍ
"Indeed, We have created all things with predestination."
Reference: (54-Al-Qamar:49)
Both these verses mention the predestination of everything. Also, He said:
قَدْ جَعَلَ اللَّهُ لِكُلِّ شَيْءٍ قَدْرًا
"Indeed, Allah has predetermined for everything a measure."
Reference: (65-At-Talaq:3)
Also, He said:
وَكَانَ أَمْرُ اللَّهِ قَدْرًا مَقْدُورًا
"And the command of Allah is a decree determined."
Reference: (33-Al-Ahzab:38)
This also mentions the predestination of all matters of Allah Almighty.
❀ Second expression: The root Qadha
In the Holy Quran, some commands of Allah Almighty with the root Qadha are as follows. He said:
قُضِيَ الْأَمْرُ الَّذِي فِيهِ تَسْتَفْتِيَانِ
"The matter has been decided about which you are asking."
Reference: (12-Yusuf:41)
Here Qadha means predestination, i.e., it was already predetermined that one person would be crucified and another saved. Also, He said:
وَكَانَ أَمْرًا مَقْضِيًّا
"And this (birth of Jesus without a father) was a matter decreed."
Reference: (19-Maryam:21)
Also, He said:
كَانَ عَلَىٰ رَبِّكَ حَتْمًا مَقْضِيًّا
"Every person’s entry into Hell is a matter decreed by your Lord."
Reference: (19-Maryam:71)
❀ Third expression: The root Kitab (Book)
Meaning, Allah Almighty has written everything beforehand, and this book is called the Preserved Tablet (Lauh Mahfuz), the Written Book (Kitab Maktub), the Clear Book (Kitab Mubin), and the Mother of the Book (Umm al-Kitab). There are many verses about this. He said:
وَابْتَغُوا مَا كَتَبَ اللَّهُ لَكُمْ
"And seek what Allah has decreed for you."
Reference: (2-Al-Baqarah:187)
This refers to offspring. Also, He said:
قُلْ لَنْ يُصِيبَنَا إِلَّا مَا كَتَبَ اللَّهُ لَنَا
"Say, 'Nothing will befall us except what Allah has decreed for us.'"
Reference: (9-At-Tawbah:51)
And He said:
مَا أَصَابَ مِن مُّصِيبَةٍ فِي الْأَرْضِ وَلَا فِي أَنفُسِكُمْ إِلَّا فِي كِتَابٍ
"No disaster strikes upon the earth or among yourselves except that it is in a register before We bring it into being - indeed that, for Allah, is easy."
Reference: (57-Al-Hadid:22)
The meaning of these two verses is that the calamities that befall a person are already written. Also, He said:
وَلَوْلَا أَنْ كَتَبَ اللَّهُ عَلَيْهِمُ الْجَلَاءَ
"And if not that Allah had decreed their exile..."
Reference: (59-Al-Hashr:3)
Meaning the exile of the Jews of Banu Nadir was already written. And He said:
وَلَا رَطْبٍ وَلَا يَابِسٍ إِلَّا فِي كِتَابٍ مُبِينٍ
"And there is no creature on earth or bird that flies with its wings except [that they are] communities like you. We have not neglected in the Register a thing. Then unto their Lord they will be gathered."
Reference: (6-Al-An'am:59)
Also, He said:
كُلٌّ فِي كِتَابٍ مُبِينٍ
"Indeed, all things We created with predestination."
Reference: (11-Hud:6)
The provision, place, and burial place of everything are already written in the Clear Book. Also, He said:
لِكُلِّ أَجَلٍ كِتَابٌ
"And for every matter is a time appointed."
Reference: (13-Ar-Ra'd:38)
Also, He said:
وَمَا أَهْلَكْنَا مِنْ قَرْيَةٍ إِلَّا وَلَهَا كِتَابٌ مَعْلُومٌ
"And We did not destroy any city but that for it was a known decree."
Reference: (15-Al-Hijr:4)
Also, He said:
كَانَ ذَٰلِكَ فِي الْكِتَابِ مَسْطُورًا
"This is written in the Book (Lauh Mahfuz)."
Reference: (17-Bani Isra'il:58)
From these verses, it is understood that the destruction of every person and every city is already written. Also, He said:
وَكُلَّ شَيْءٍ أَحْصَيْنَاهُ فِي كِتَابٍ
"And We have enumerated everything in a clear register."
Reference: (13-Ar-Ra'd:38)
Also, He said:
وَكُلَّ شَيْءٍ أَحْصَيْنَاهُ فِي إِمَامٍ مُبِينٍ
"And We have preserved everything in a clear book."
Reference: (36-Ya-Sin:12)
Both these verses mention the writing of everything.
By repeatedly reading these verses with reflection, one certainly comes to believe in the issue of decree and predestination, and this is the sixth pillar of faith, as in the Hadith of Jibril, the Prophet Muhammad (peace be upon him) said while mentioning faith:
”أن تؤمن بالله وملائكته وكتبه ورسله واليوم الآخر وتؤمن بالقدر خيره وشره“
"Faith is to believe in Allah, His angels, His books, His messengers, the Last Day, and to believe in the divine decree, its good and its evil."
Reference: (Sahih Muslim, Al-Iman, Chapter on Explanation of Faith and Islam, Hadith: 8)
But since Parvezism essentially cuts the roots of faith, according to Parvez Sahib, believing in predestination is Magianism (Majusiyat). He says: "Thus, once the division occurred, then after that, go your way. The Magian Asawira
Reference: (The Asawira were Persian Magians settled in Basra.)] did all this so silently that no one could realize how the vehicle of Islam went onto another track. They gave such importance to the issue of predestination that they made it a part of Muslim faith, so the sixth part of our faith in والقدر خيره وشره من الله تعالىٰ is their insertion."
Reference: (Qur'anic Decisions with reference to Mirror of Parvezism)
At the end of a long discussion in his book Qur'anic Decisions about predestination, lifespan, and death, he writes: "This concept is against the purpose of the Quran." Then he writes the meaning of the divine command نَحْنُ قَدَّرْنَا بَيْنَكُمُ الْمَوْتَ as: "We have fixed the measure of death among you."
Reference: (Qur'anic Decisions, p. 260)
This translation is strange and devoid of understanding. There is no hesitation in distorting the Quran. You will not find this translation in any dictionary. Regarding the question about predestination, how was the estimation made before the existence of something? The answer is that Allah Almighty is capable of everything and Knower of everything, as He has mentioned in many places in the Holy Quran.
Some minds may also have the doubt that believing in predestination makes a person merely compelled. The answer is that predestination is an unseen matter about which a person has no knowledge, so merely believing in it does not impose compulsion. Because on the other hand, Allah Almighty has established will and intention for humans in the Holy Quran:
فَمَنْ شَاءَ فَلْيُؤْمِنْ وَمَنْ شَاءَ فَلْيَكْفُرْ
"So whoever wills - let him believe; and whoever wills - let him disbelieve."
Reference: (18-Al-Kahf:29)
Similarly, it appears in Surah Al-Furqan (25:58) and Surah Al-Muddathir (74:37 and 55). In fact, human will and intention are mentioned nine times with the verb form __ARABIC_64, twice with the word ARABIC_65, twice with ARABIC_66, five times with ARABIC_67, twice with ARABIC_68, twice with ARABIC_69, twice with ARABIC_70, and once with the form ARABIC_71__. All these verses affirm the will of the servant. Similarly, the attribute of intention in past tense forms appears twenty times and in present tense forms even more. Therefore, a person is one with will and choice, and such a person cannot be called compelled. Due to this will and choice, a person is accountable for Allah Almighty’s commands. Reward and punishment (consequences of deeds) are based on this. This book does not bear more detailed discussion on this issue. The summary is that many verses of the Holy Quran explicitly mention divine predestination and its writing, and the Parvezian interpretations are pure deception, and calling the belief in predestination a Magian movement is outright disbelief.
Miracles
All the miracles and extraordinary events mentioned in the Holy Quran must be accepted without any distortion or interpretation; this is an essential part of faith in the Quran. Such matters, which appear by the command of Allah through the hands or prayers of the Prophets (peace be upon them), are called miracles, and when such matters appear through a Wali (friend of Allah), they are called karamat (miracles of saints). All scholars agree that the Prophets (peace be upon them) and the pious have no control over the manifestation of such matters. Their occurrence is like writing with a pen, where the pen has no control over the writing. Some examples of these matters are mentioned in the following verses:
(1) In Surah Al-Baqarah, verses (55, 56, 73, 243, 258, 259), resurrection after death in this world is proven as a miracle and karamat, with no room for interpretation, and in Surah Aal Imran (3:49), the miracles of Jesus (peace be upon him) are mentioned.
Parvez was left speechless: In a gathering, a person influenced by Parvez asked me that the Maulvis say that in certain incidents, a person died in this world and was brought back to life in this world, which contradicts the law of the Quran because according to the Quran, a person will be resurrected on the Day of Judgment after death, whereas these incidents show that the person died and was revived in this world. This contradicts the law of the Quran. I asked him: Why do you accept resurrection on the Day of Judgment? He said: It is mentioned in the Quran. I said: The incidents of resurrection after death in this world are also mentioned in the Quran.
أَفَتُؤْمِنُونَ بِبَعْضِ الْكِتَبِ وَتَكْفُرُونَ بِبَعْضٍ
"Do you believe in part of the Book and disbelieve in part?"
Reference: (2-Al-Baqarah:85)
That person was left speechless and silent.
(2) The birth of Yahya (John) (peace be upon him) occurred when parents are generally not capable of procreation at that age.
Reference: (3-Aal Imran:39)
(3) The birth of Jesus (peace be upon him) without a father.
Reference: (3-Aal Imran:47)
(4) Provision reaching Maryam (peace be upon her) in a closed room without apparent causes.
Reference: (3-Aal Imran:37)
(5) The birth of Ishaq (Isaac) (peace be upon him) when parents are generally not capable of procreation at that age.
Reference: (11-Hud:71)
(6) The appearance of a she-camel from a mountain without any usual cause during the time of Saleh (peace be upon him).
Reference: (11-Hud:64)
(7) The event of Isra and Mi'raj of the Prophet Muhammad (peace be upon him).
Reference: (17-Bani Isra'il:1)
Reference: (53-An-Najm:13-18)
(8) The protection of the Companions of the Cave from the sun in the cave.
Reference: (18-Al-Kahf:17)
No apparent cause assisted them, yet Allah protected them from people and kept them asleep in the cave for 309 years.
Reference: (18-Al-Kahf:18-25)
(9) The staff of Musa (Moses) (peace be upon him) turning into a snake, then back to a staff, and his hand becoming shining.
Reference: (20-Taha:20-22)
(10) Ibrahim (Abraham) (peace be upon him) being safe in the fire.
Reference: (21-Al-Anbiya:69)
(11) The throne of the Queen of Sheba being brought to Solomon (peace be upon him) in an instant.
Reference: (27-An-Naml:40)
(12) The splitting of the moon into two parts by the sign of the Prophet Muhammad (peace be upon him).
Reference: (54-Al-Qamar:1)
(13) The destruction of the People of the Elephant by a shower of stones.
Reference: (105-Al-Fil:1-5)
The Holy Quran contains many other clear verses of this kind which are extraordinary; therefore, they are called miracles and karamat. However, in this regard, Sir Syed wrote in his Tafsir: "Our denial of miracles is based on the fact that the Holy Quran denies miracles and karamat, i.e., the manifestation of matters as extraordinary, i.e., against nature or instinct, which we briefly express as: nothing happens against the law of nature."
Reference: (Tafsir al-Quran: 37/1)
Sir Syed used deception in this statement to deny miracles. First, he tried to prove that a miracle is something against the law of nature, and the Holy Quran proves that nothing can happen against the law of nature; therefore, miracles cannot happen. If this matter is under the law of nature, then it is not a miracle because a person who knows this law of nature can bring it into existence. This was his argument's explanation. In this argument, he used deception; the fact is that a miracle is not against divine power for anyone but against habit and beyond the power of creation. Therefore, denying miracles based on this false argument is ignorance. Then he made ridiculous interpretations of the miracles mentioned in the Holy Quran, whose falsehood is beyond doubt, for example: interpreting the fire of Ibrahim (peace be upon him) as "these were opposing schemes by the disbelievers."
Reference: (Tafsir al-Quran, Preface 17/1)
Regarding the People of the Elephant, ترميهم بحجارة من سجيل means that a plague of smallpox broke out in Abraha's army, which caused the destruction of his army.
Regarding Musa's staff and shining hand, he said that the condition that befell Musa (peace be upon him) was the manifestation of human willpower. It was neither a miracle nor something supernatural. He threw his staff thinking it might be a snake or dragon, but it was wood and did not actually change. Regarding the drying of the sea and the creation of a path for Musa and his followers, he said no river split nor any extraordinary miracle occurred; rather, it was the usual ebb and flow of the sea.
Reference: (Tafsir al-Quran, Tafsir Surah Al-Baqarah: 102,101/1: Ayah 47 and Tafsir Surah Al-A'raf, Explanation of Musa's Staff and Shining Hand: 171/3-173: Ayah 104)
Regarding the twelve springs flowing from the rock, he wrote that "Hajr" means mountain and "Daraba" means to travel, i.e., walk on the mountain with your staff; beyond this mountain is a place where twelve springs flow. Similarly, he denied the miracles of Jesus (peace be upon him) with interpretations that are completely against the eloquence and rhetoric of the Quran.
Reference: (Tafsir al-Quran, Tafsir Surah Al-Baqarah: 113/1, Ayah: 47)
This was the view of Parvez Sahib's leader Sir Syed Ahmad Khan. Following his blind imitation, listen to Parvez Sahib's new method of denying miracles.
He says: "The words of the Quran cannot be translated; only the meaning of the words can be explained."
Reference: (Kitab Mafhoom al-Quran)
Then he used this rule as a trick to distort Quranic verses, especially the verses of miracles, and denied miracles. Parvez Sahib agrees with Sir Syed in denying miracles, only the method differs. Before explaining the verses of miracles, we briefly look at the explanation of synonyms, meanings, and translation of words:
❀ Literal meaning: This is the meaning intended by the word according to the dictionary and sometimes the literal meaning is also called the reference.
❀ Meaning: That which is understood from the literal meaning; it has two types:
➊ Compatible meaning: which is equal to the literal meaning in terms of affirmation.
➋ Opposite meaning: which indicates the opposite direction of the literal meaning, i.e., negation.
But in both cases, the condition is that it should be according to the idioms of the language experts; sometimes the literal meaning is also called the meaning.
Translation: Actually, it is called interpretation and title, whether it is meaning or concept or content, just as an interpreter is a person who performs the task of communication between two people speaking foreign languages and interprets in such a way that the content is understood by the other.
Yes, it is established that the eloquence and rhetoric embedded in the Arabic words of the Quran are not found in any other language, for example: in the sentence ”الحمد لله“, the purpose of Alif Lam, the full meaning of praise, and the eloquence in bringing a nominal sentence hardly can be found in another language. But this does not mean that we apply this rule to every word and sentence of the Holy Quran and make a definitive decision that the Quran cannot be translated. Many words have literal meanings known to language experts, and each language expert can interpret them in their language. Similarly, we clarify that in taking meaning instead of translation, the condition is that it should be under Arabic idioms, but you will later find that Parvez Sahib, under the pretext of taking meaning, has given meanings to Quranic words that are far from Arabic idioms because Arabic speakers still exist. If asked whether the meaning Parvez Sahib attributed to a certain word or verse is correct based on Arabic, their answer will certainly be negative.
Now we present some examples of verses of miracles based on Parvezi meaning so that you know how many definite and certain miracles he denied under the pretext of meaning.
➊ The throwing of Ibrahim (peace be upon him) into the fire: He interpreted fire as the fire of enmity and revenge. The question is, how can Allah say: "Be cool and safe" to such a fire?
➋ Divine command:
فَخُذْ أَرْبَعَةً مِنَ الطَّيْرِ فَصُرْهُنَّ إِلَيْكَ
"Then take four birds and train them to come to you, then cut them into pieces."
Reference: (2-Al-Baqarah:260)
Parvez Sahib explains the meaning: Take four birds; at first, they will flee from you. Gradually train them so that they become familiar with you. Finally, he writes: This is the way to bring life to the people unfamiliar with the truth. See, Allah is teaching the method of resurrecting the dead, while Parvez Sahib linked it to ignorant nations. Is this the method of reviving ignorant people that you place birds on four mountains and call them? What is the relevance? We have explained the detailed meaning of فصرهن in our Tafsir Ahsan al-Kalam that it does not mean familiarizing; if it did, it would require the command of cutting, which is indicated by the word "juz'" in this verse because parts are created by cutting.
➌ Divine command:
فَأَوْحَيْنَا إِلَىٰ مُوسَىٰ أَنِ اضْرِبْ بِعَصَاكَ الْبَحْرَ
"Then We inspired Musa: Strike the sea with your staff."
Reference: (26-Ash-Shu'ara:63)
❀ Parvezi meaning: We inspired Musa to lead his group (from a certain direction) towards the sea or river and cross it by the path that has dried up.
فَانْفَلَقَ فَكَانَ كُلُّ فِرْقٍ كَالطَّوْدِ الْعَظِيمِ
"So it split, and each part was like a great mountain."
Reference: (26-Ash-Shu'ara:63)
When morning appeared, what did they see? Both groups stood opposite each other like great hills.
Reference: (Tafsir al-Quran: 841/1)
He interpreted staff as "group," اضرب as "lead," انفلق as "morning appearance," and فرق as "both groups." This meaning is completely incomprehensible and false; it is clearly Parvez Sahib's mental invention, far from reality. At that time, the Children of Israel had no strength to confront Pharaoh's army.
➍ Allah said:
فَقُلْنَا اضْرِبْ بِعَصَاكَ الْحَجَرَ
"Strike the stone with your staff."
Reference: (2-Al-Baqarah:60)
❀ Parvezi meaning: We guided him to the place where twelve springs were hidden; he took his group there and removed the soil from the rock.
See: قلنا means to guide, اضرب means to take, staff means "group," الحجر means "removing soil from the rock." Is this not semantic distortion and tampering with Allah's great speech?
➎ Allah's command:
وَمَا تِلْكَ بِيَمِينِكَ يَا مُوسَىٰ
"And what is that in your right hand, O Musa?"
Reference: (20-Taha:17)
❀ Parvezi meaning: O Musa! Consider these possibilities and guidance with strength and blessing from both perspectives and tell how you find them.
قَالَ هِيَ عَصَايَ أَتَوَكَّوُ عَلَيْهَا وَأَهُشُّ بِهَا عَلَىٰ غَنَمِي
"He said: It is my staff; I lean on it and with it I beat down leaves for my sheep."
Reference: (20-Taha:18)
❀ Parvezi meaning: Musa said: O Lord! What are these commands? They are a great support for my journey of life; through them, I shake my flock (Children of Israel).
قَالَ أَلْقِهَا يَمُوسَىٰ
"Allah said: Throw it down."
Reference: (20-Taha:19)
❀ Parvezi meaning: The command was that you understood correctly; now present them before the people.
فَأَلْقَهَا فَإِذَا هِيَ حَيَّةٌ تَسْعَىٰ
"So when he threw it down, it became a running snake."
Reference: (20-Taha:20)
❀ Parvezi meaning: Then when Musa (peace be upon him) considered this mission, he realized that presenting these commands before the people was not easy; he felt it was not a staff but a dragon running swiftly.
Weigh the above meaning with reason and the scale of Arabic language; he first interpreted staff as commands and guidance, whereas earlier group was the meaning. اتوکؤ means support for the journey of life, غنمي means Children of Israel, القها means "present before the people" (where were the people?), حية means difficult task, so it was an imaginary dragon.
The words of mad people are devoid of thought and understanding; that is why Parvez Sahib attributed the staff of the Children of Israel turning into a dragon to reality, writing: "The staff of Musa showed such a miracle that even Pharaoh's magicians bowed their necks before the truth. It is called a miracle in religious terminology."
Reference: (Miraj-e-Insaniyat, p. 703)
But the above interpretation is pure denial of miracles. Is this madness, confusion, or wishful thinking?
➏ Allah's command:
وَيُكَلِّمُ النَّاسَ فِي الْمَهْدِ
"He will speak to people from the cradle."
Reference: (3-Aal Imran:46)
Parvez Sahib once wrote ”مهد“ means cradle.
Reference: (Lughat al-Quran, p. 1572)
But in his Tafsir, he interpreted it as young age and then explained: What Jesus (peace be upon him) said indicates that these words were not spoken lying in the cradle. These are words from the time when Jesus (peace be upon him) had received prophethood.
Reference: (Tafsir al-Quran, p. 129)
See, this statement completely changes the purpose of the event of Maryam and the birth story of Jesus (peace be upon him). Allah gave this miracle to Maryam (peace be upon her) so that the child spoke in the mother's lap to prove her chastity and purity, but Parvez Sahib changed the whole matter.
➐ Allah's command:
وَأُحْيِي الْمَوْتَىٰ بِإِذْنِ اللَّهِ
"And I (Jesus) cure the blind and the leper by Allah's permission, and I give life to the dead by His permission."
Reference: (3-Aal Imran:49)
❀ Parvez Sahib explains its meaning as: "In short, this death of humiliation and disgrace that surrounds you from all sides will turn into a new life." This is a clear denial of the miracles of Jesus (peace be upon him), and he also denied other miracles of Jesus (peace be upon him) through distortion.
➑ Regarding Yunus (Jonah) (peace be upon him), Allah's command is:
فَلَوْلَا أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ ﴿١٤٣﴾ لَلَبِثَ فِي بَطْنِهِ إِلَىٰ يَوْمِ يُبْعَثُونَ ﴿١٤٤﴾
"And if he had not been one of those who glorify (Allah), he would have remained in its belly until the Day they are resurrected."
Reference: (37-As-Saffat:143-144)
❀ Parvezi meaning: But he struggled hard and freed himself from the fish's grip. If he had not done so and was not a good swimmer, the fish would have swallowed him, and then he could never have come out, i.e., never.
Parvez Sahib thought المسبحين Sabahat is derived from "swimming in water." It means Yunus (peace be upon him) was not swallowed by the fish but fell into the sea and escaped by swimming, whereas the reality is that سابح means swimmer, while مسبح is certainly derived from glorification. Also, elsewhere Allah mentions Yunus's glorification:
لَّا إِلَٰهَ إِلَّا أَنتَ سُبْحَانَكَ إِنِّي كُنتُ مِنَ الظَّالِمِينَ
"There is no deity except You; exalted are You. Indeed, I have been of the wrongdoers."
Reference: (21-Al-Anbiya:87)
If the fish did not swallow him, then what is the meaning of الظلمات "darkness"? Such distortion even the Jews could not do!
➒ Regarding Ayyub (Job) (peace be upon him), the Quran states:
إِذْ نَادَىٰ رَبَّهُ أَنِّي مَسَّنِيَ الشَّيْطَانُ بِنُصْبٍ وَعَذَابٍ
"When he called to his Lord, 'Indeed, Satan has touched me with hardship and torment.'"
Reference: (38-Sad:41)
❀ Parvezi meaning: He was afflicted with severe hardships on a journey. His companions left him, water ran out. He was exhausted from the journey and thirst. Moreover, a snake bit him. Thus, he was surrounded by a multitude of troubles and pains.
Allah said:
ارْكُضْ بِرِجْلِكَ ۖ هَٰذَا مُغْتَسَلٌ بَارِدٌ وَشَرَابٌ
"Strike the ground with your foot; this is a cool spring for you to wash and drink."
Reference: (38-Sad:42)
❀ Parvezi meaning: We guided him to a place where there was a spring of cold water. He reached there, drank water, bathed, and kept moving his bitten foot in the water, which relieved the heat.
Allah's command:
وَخُذْ بِيَدِكَ ضِغْثًا فَاضْرِبْ بِهِ وَلَا تَحْنَثْ
"And take in your hand a bunch of grass and strike with it and do not break your oath."
Reference: (38-Sad:42)
❀ Parvezi meaning: He treated himself with herbs and thus was healed. He endured the pain with great patience and did not violate our law anywhere.
The meaning presented by Parvez Sahib is nothing but a tale: the journey, Satan meaning snake, companions leaving, journey fatigue, اركض meaning moving, treatment with herbs, from which dictionary were these meanings derived, and where did he learn such Quranic distortion? Even if his fabricated story is correct, then someone should ask him: Healing a bitten foot with water is also a miracle because there are many springs in the world, but none have this perfect quality.
➓ In the story of the People of the Elephant, Sir Syed had a particular style of distortion, as mentioned earlier
Reference: (p. 51)
. Parvez Sahib distorted it in his own way, but both tried to remove the miraculous aspect from this story.Allah's command:
وَأَرْسَلَ عَلَيْهِمْ طَيْرًا أَبَابِيلَ
"And He sent against them birds in flocks."
Reference: (105-Al-Fil:3)
❀ Parvezi meaning: Flocks of kites and vultures (which usually fly around corpses because they naturally know they will find many carcasses) came hovering over their heads, and thus you sensed from afar that an army was coming under the mountain, so you climbed the mountain and pelted them with hard stones.
Reference: (Tafsir al-Quran, p. 1484)
Wow! What a strange understanding. Many battles occurred during the time of the Prophet Muhammad (peace be upon him). Did kites and vultures not use this natural knowledge there? No historical battle mentions this. Even if it happened, it was a miracle. سجيل means the clay that hardens into stone in fire. Parvez Sahib also wrote its meaning as pebbles in Lughat al-Quran.
Reference: (Lughat al-Quran, p. 852)
So how do such pebbles exist on mountains, and how did they kill the elephants? (Reason does not accept.) Then ترميهم is a feminine form of the verb, whose doer here can only be the Ababeel (birds), but Parvez Sahib interpreted it as masculine plural second person. Astonishing interpretation!
⓫ Regarding the event of Isra, Parvez Sahib interpreted Masjid al-Aqsa as a vast land towards Madinah and linked this event with migration. Has anyone ever heard in Arabic dictionaries, among non-Arabs, or Jews and Christians that Masjid al-Aqsa means a vast land towards Madinah? Such interpretations are astonishing to the wise.
The Holy Quran contains other texts indicating miracles besides these. Parvez Sahib distorted all of them and removed their miraculous nature. He even wrote: The Prophet Muhammad (peace be upon him) was given no miracle except the Quran.
Reference: (Maktubat Saleem ke Naam Khat: 36/3 and Tafsir Ma'arif al-Quran: 731/4)
Belief in the Hereafter
An important pillar of faith (Imaniyat) is belief in the Hereafter. That is why, alongside belief in Allah Almighty, the Quran often mentions belief in the Hereafter. The details of this belief in the Quran are covered under the following eight topics:
➊ The First Trumpet Blast (Nafkha Awla): At the first blowing of the trumpet, the worldly realm, the heavens, the earth, and mountains, etc., will all perish, while at the second blowing (Nafkha Thaniya), the dead will be resurrected and come out of their graves. There are many verses about this: (6-Al-An'am:73, 27-An-Naml:87, 39-Az-Zumar:68, 69-Al-Haqqah:13). It mentions the perishing (18-Al-Kahf:99, 20-Al-Mu’minun:102, 36-Yasin:51, 78-An-Naba:18, 50-Qaf:20) and resurrection after death. Similarly, the conditions of the heavens (21-Al-Anbiya:104, 25-Al-Furqan:25, 52-At-Tur:9), the conditions of the earth (14-Ibrahim:48, 39-Az-Zumar:69,68, 44-Qaf:44), and many other verses discuss this. The conditions of the mountains: (18-Al-Kahf:7, 20-Taha:105, 27-An-Naml:88, 52-At-Tur:10, 69-Al-Haqqah:14). Many other verses also mention these.
➋ Questioning, Reckoning, Presentation, and Weighing of Deeds: Verses about questioning: (7-Al-A'raf:6, 15-Al-Hijr:92, 16-An-Nahl:52, 33-Al-Ahzab:15). About reckoning: (2-Al-Baqarah:202,284, 3-Ali 'Imran:19,199, 5-Al-Ma'idah:4, 6-Al-An'am:52,62,69). About presentation: (18-Al-Kahf:48, 69-Al-Haqqah:18, 11-Hud:18, 42-Ash-Shura:45). About weighing deeds: (7-Al-A'raf:8,9, 21-Al-Anbiya:47, 23-Al-Mu’minun:102,103, 6,17-Al-Qari'ah).
➌ Recording of deeds in this world and distribution of the Book of Deeds in the Hereafter: Verses about recording deeds: (3-Ali 'Imran:181, 4-An-Nisa:81, 10-Yunus:21, 19-Maryam:79). Distribution of the Book of Deeds: (17-Bani Isra'il:13,14,71, 18-Al-Kahf:49, 39-Az-Zumar:29).
➍ Testimony of the Prophets, Angels, and Believers: (2-Al-Baqarah:143, 4-An-Nisa:141,151, 5-Al-Ma'idah:117, 11-Hud:18, 22-Al-Hajj:78, 28-Al-Qasas:75, 73-Al-Muzzammil:15). Testimony of human limbs: (24-An-Nur:24, 36-Yasin:65, 41-Fussilat:20,22). Testimony on one's own soul: (6-Al-An'am:130, 7-Al-A'raf:37).
➎ Termination of kinship ties, fleeing from one another, absence of friendship and intercession without permission: Mentioned in these verses: (2-Al-Baqarah:48,123,254, 7-Al-A'raf:53, 21-Al-Anbiya:28, 23-Al-Mu’minun:101, 26-Ash-Shu'ara:100, 43-Az-Zukhruf:67, 80-Abasa:34).
➏ Paradise, the people of Paradise, Hell, the people of Hell, and detailed conditions of the Hereafter: Paradise and its people: (2-Al-Baqarah:35,81,240, 3-Ali 'Imran:133,151, 4-An-Nisa:192, 13-Ar-Ra'd:35, 29-Al-'Ankabut:58, 43-Az-Zukhruf:70). Hell and its people: (2-Al-Baqarah:39,81,217, 3-Ali 'Imran:116, 5-Al-Ma'idah:72). About the Hereafter: (10-Yunus:26, 11-Hud:23, 25-Al-Furqan:24, 36-Yasin:55). The mention of the people of Paradise remaining forever in Paradise occurs 40 times, and the people of Hell remaining forever in Hell occurs 39 times.
➐ The Quran mentions 33 names for the Day of Judgment. Belief in each of these descriptive names is obligatory, while there are twelve names for Paradise and eight for Hell. All these are part of Iman (faith).
➑ Belief in the Hereafter is obligatory and leads to attaining Paradise. See: (2-Al-Baqarah:62,177, 3-Ali 'Imran:114, 6-Al-An'am:92). Denial of the Hereafter is disbelief and leads to eternal entry into Hell: (4-An-Nisa:136, 6-Al-An'am:31, 7-Al-A'raf:147, 9-At-Tawbah:29, 16-An-Nahl:22). I have elaborated on these very verses in detail in my book "Al-Fara'id Al-Rabbaniyah." These eight topics are mentioned because all these things are included in belief in the Hereafter. Therefore, whoever denies the scale, reckoning, Paradise, or Hell, his belief in the Hereafter is not correct, and such people are also deniers of Hadith; hence, it is necessary to know their belief regarding this matter.
