It is hoped that the God - conscious and equitable will reflect and will be instrumental in mutually forming a union and friendship, which is of paramount importance in these days.

Lastly, I wish to present a few Qur’anic Ayat for the benefit of the readers which if pondered upon carefully, will be self - explanatory concerning all misunderstandings:

Aayat Qurran

1. Verily Allah is very kind and merciful to human beings. (Sura.Al-Baqra 2. A.143)

2. He is merciful to the Muslims. (Momin). (Sura.Al-Ahzab 33. A.43)

These two Ayat confirm that Allah is Most Kind and Merciful.

3. Certainly a Messenger has come to you from amongst yourselves? It grieves him that you should perish, he is anxious about you. He is Most Kind and Merciful to the Believers (Sura At-tuba 9. A.128)

This ayat establishes that the Prophet (Sallal Laahu Alaiehi wa Sallam) is most kind and merciful.

4. Allah is the Protector of those who Believe. (Suara-Al-Baqra 2. A.257)

5. Our (real) friends are Allah, His Apostle and those who believe. (Suara.Al-maida 5.A. 55).

In the former Ayat, Allah alone is the friend Wali but in the latter ayat. it is established that Allah together with His Prophet (Sallal Laahu Alaiehi wa Sallam) and the Believers are friends.

6. And Allah guides whom He wills to the straight path." (Sura .An-Nur 24.A.46).

7. And certainly you (O Prophet) show the straight path’. (Sura. Ash-Shura 42.A.52)

In the first of these two ayat, Allah is the Guide onto the Straight Path and in the second the Prophet (Sallal Laahu Alaiehi wa Sallam) is the guide.

8. Allah is the Friend of those who believe, He leads them from the depths of darkness into light.’ (Sura. Al- Baqra 2 A. 257).

9. A Book which we have revealed to you, in order that you Might lead mankind out of the depths of darkness into light." (Sura.Ibrahim14 A.1)

From one Aayat. Allah to be bringing out from darkness to light and in second Aayat Huzoor (Sallallah-0-Alaih-i-Wasallam) is to be confirming to bring out from darkness to light.

10. Certainly all honour belongs to Allah! (Sura. An-Nisaa 4. A.139)

11. And honour belongs to Allah, and His Messenger and to the Believers". (Sura An- Munafiqun 63 A. 8).

The first Ayat asserts that all dignity (honour) belongs to Allah and the second confirms that dignity belongs to Allah, the Prophet (Sallal Laahu Alaiehi wa Sallam) and the Believers.

12. But Allah purifies whom He pleases. (Sura. An-Nur 24 A. 21)

13. And he (the Prophet) purifies them. (Sura. Al-Baqra 2. A.129)

The first ayat states that Allah is the Purifier while the second states that the Prophet (Sallal Laahu Alaiehi wa Sallam) is the Purifier.

14. If only they had been content with what Allah and His Apostle gave them, and had said. Allah is sufficient for us’ Allah and His Apostle will soon give us from His bounty. (Sura. At-Tuba 9. A.59)

This Ayat establishes that both Allah and His Prophet (Sallal Laahu Alaiehi wa Sallam) are granters. The words Inni (he gave) and Yaowni (he gives) are attributes referring to Allah, as well as, the Prophet (Sallal Laahu Alaiehi wa Sallam).

15. This revenge of theirs was (their) only return for the bounty with which Allah and His Apostle had enriched them." (Sura. At-Tuba 9. A.74)

This ayat states that both Allah and the Prophet (Sallal Laahu Alaiehi wa Sallam) grant wealth. In this context the word (Agni) is reflexive, referring to both Allah and the Prophet (Sallal Laahu Alaiehi wa Sallam).

16. On whom Allah bestowed favour and on whom you (O Prophet) (Sallal Laahu Alaiehi wa Sallam) Has bestowed favour. (Sura. Al-Ahzab 33.A.37)

This Ayat confirms that Allah and the Prophet (Sallal Laahu Alaiehi wa Sallam) bestow favour (Reward).

17. It is Allah that takes the souls (of men) at death". (Sura. Az.zumer 39 A.42)

18. Say, the Angel of Death, put in charge of you, and will (duly) take your souls. (Surah As-Sajda 32. A.11)

In the former Ayat, Allah confiscates the souls while in the latter, the Angel of Death is said to be the snatcher of the souls.

19. So also was Lut among those sent (by Us) Behold. We saved him and all his family. (Sura. As-Saffat 37 A. 33-134)

20. Then We saved him and his family, except his wife". (Sura. Al-Araf 7 A. 83).

21. When Our Messengers (Angels) came to Ibrahim (Alahy-Assalam) with the good news, they said, we are indeed going to destroy the people of this township, for truly they are (addicted to) crime He said, but Lut is in it, they said, we very well know who is in there. We will certainly save him and his family except his wife". (Sura. Al-ankabut 29A. 31 and 32).

The former 2 Ayat establishes that Allah saved Lut (Alahy-Assalam) and his family except his wife and the 3rd Ayat states that the Angels saved them.

These verses are but a few of the examples presented to the readers, who can well deduce from the above examples that, the qualities. Excellences and deeds which are attributed to Allah have also been attributed to the Prophet (Sallal Laahu Alaiehi wa Sallam) As well as the Angels.

So, do these convey the idea of Shirk? Definitely not! Because it is the firm belief of every Muslim that Allah is one? He has no partner, all His qualities, perfection’s and jurisdictions are intrinsic, ancient, non- created (natural) and boundless (unlimited). And Allah grants the qualities, perfection and jurisdictions of, not only, the Prophet (Sallal Laahu Alaiehi wa Sallam) and the Angels, but also the entire creation. They are created, recent, and limited. Thus there is no question about Shirk. It becomes Shirk only when one perceives the Prophet (Sallal Laahu Alaiehi wa Sallam) or the Angels or any other creation, or believes that their perfection’s, etc’ are intrinsic, ancient, limitless and equal to Allah. Can personal and granted, ancient and recent, creator and creator,’ or unlimited and limited, be equal? Definitely not’ thus, if they are. Not alike, so there is no Shirk. Thus it can be concluded that merely by applying the words one does not commit Shirk.

If anyone says that the polytheist Arabs did not equate their idols to Allah, the fact that Allah called them polytheists, I will also say that without doubt they equated their idols with Allah, because on the Day of Judgement they will confess by saying:

By Allah, we were indeed in a Manifest error when we held you (idols) as equals with the Lord of the Worlds". (Sura. Ash-shu-araa 26 A. 97 and 98)

Similarly, they considered the idols worthy of worship and they worshipped them and to worship anyone other than Allah is Shirk. Thus, keeping in mind the belief and view point of this personal and granted, ancient and recent, creator and creation, unlimited and limited, ponder upon the following ayat:

1. None in the heavens or on earth, except Allah, knows what is hidden" (Sura. An-nabi 27, A.65).

2. He (alone) knows the Unseen, nor does He make anyone acquainted with His Mysteries except an Apostle whom He has chosen. (Sura. Al-Jin 72 A.26-27)

3. Nor will He disclose to you the secrets of the Unseen. But He chooses from His Apostles (for the purpose) whom He pleases. (Sura. Al-i’Imran 3 A. 179)

4. And he (the Prophet (Sallal Laahu Alaiehi wa Sallam) does not withhold grudgingly the knowledge of the Unseen". (Sura. At-Takwir 81 A. 24)

In one ayat knowledge of the Unseen is denied to others while in the other 3 ayat that knowledge is granted. So both negation and affirmation are true. Knowledge of the Unseen of a personal nature is withheld; that is, no one understands it if not granted by God. Knowledge of the Unseen which is revealed. Is God granted, i.e. only with Allahu Ta’ala’s permission His chosen Prophet is made aware.

5. Say, To Allah belongs exclusively (the right to grant) intercession. (Sura. Az-zumar 39A.44)

6. It will find no protector or intercessor except Allah. (Sura. As-sajda 32 A. 4)

7. None shall have the power of intercession, except him who has received permission from the Most Gracious". (Sura. Maryam 19 A. 87)

8. On that Day no intercession will be accepted, except him who the Merciful had granted permission and whose word is acceptable to Him." (20/109).

9. Then will no intercession of (any) intercessors profit them."(Sura. Al-mudaththir 74.A 28)

In the first 2 Ayat intercession is denied to others, while it is granted in the remaining 3 ayat. So both negation and affirmation are true. Personal intercession is denied, that is, on a personal capacity none has the right and power to intercede, but it is proven that the power of intercession may be granted (by God that is, by the permission of Allahu—Ta’ala, His chosen Messenger (Sallal Laahu Alaiehi wa Sallam) and other chosen servants are empowered to intercede.

10. Say: I have no power over any good or harm to myself except what Allah wills. (Sura.Al-Araf A.188)

The author of Dars-e-Tauhid and its subscribers base their arguments on this ayat and say that no one besides Allahu Ta’ala is capable of causing benefit and harm. Though, even here the implication is the same - i.e. on a personal capacity none has the power to benefit or inflict harm, but if such powers are granted (by God) they can.

Consider the following:

11. But teach (your message) for teaching benefits the Believers. (Sura. Az-zaryat 51. A. 55)

12. And we sent down iron in which is mighty power, as well as many benefits for mankind. (Sura. Al-Hadid 57. A.25).

13. And in them are many benefits for you." (Sura. Al-Muminum 23. A. 21).

14. A day on which the Truthful will profit from their truth." (Sura. Al-Maida 5.A.119).

15. On that day no intercession will be accepted, except him who the Merciful had granted permission and whose word is acceptable to Him." (Sura. Ta-ha 20 A.109)

16. Then will no intercession of (any) intercessors profit them." (Sura. Al-Muddaththir 74. A 48) .

17. And they learned what harmed them, not what profited them". (Sura. Al-Baqra 2 A.102)

Thus it is established that many things have teen granted the power and effect of causing benefit and harm. Therefore, the chosen and chaste servants of Allah can inflict benefit and good fortune, while the repulsed and accursed Shaitan and his disciples have the power and effect of causing destruction (damage)

And on us is not but clear deliverance. (Sura. Y-Sin 36 A.17)

O! Lord give us well in the world and give us well in the here after a save us from the, Torment of the hel. (Sura. Al-Baqra. 2 A.201)