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Having made clear that it is obligatory upon us to worship Allah, alone, giving no share of worship to anyone besides Allah, the author, rahimahullaah  goes on to explain some of the different types of worship. So he said: “And all the types of worship… like Islaam, eemaan  and ihsaan.”

These three: Islaam, eemaan  and ihsaan  are the Religion (Deen) as occurs in the narration reported by Muslim from the hadeeth  of ‘Umar ibn al-Khattaab, radiyallaahu ‘anhu,  who said:

Whilst we were sitting with Allah’s Messenger one day, a man came having very white clothes and very black hair. No trace of having travelled could be seen upon him, and none of us knew him. So he sat down before the Prophet and joined his knees with his knees, and placed his palms upon his thighs and said: “O Muhammad, tell me about Islaam.” So Allah’s Messenger said: “Islaam is that you testify that none has the right to be worshipped but Allah, and that Muhammad is the Messenger of Allah; that you establish the Prayer; pay the zakaat; fast Ramadaan; and make pilgrimage (hajj) to the House if you are able to do so.” He said: “You have spoken correctly.” He (i.e. ‘Umar) said: ‘So we were amazed at how he asked, and then told him that he had spoken correctly. ‘He said: “Then tell me about eemaan,” He ﷺ said:It is that you have true faith in Allah, His angels, His Books, His Messengers, the Last Day, and that you have true faith in pre-decree (alqadr), its good and its evil.  He said: “You have spoken correctly.” He said: “Then tell me about ihsaan.” He ﷺ said:It is that you worship Allah as if you were seeing Him, and even though you do not see Him, yet He certainly sees you.He said: “Then tell me about the Hour.” He ﷺ said:The one who is questioned about it knows no better than the one who is asking.He said: “Then tell me about the signs.” He ﷺ said: “That the slave-girl will give birth to her mistress, and that you will see the barefooted, naked, and destitute, shepherds competing in building tall buildings.”

Then he went off. Then he (i.e. the Prophet) remained for a long while, then he said:O ‘Umar, do you know who the questioner was? I said: “Allah and His Messenger know best.” He ﷺ said:He was Jibreel, he came to you to teach you your Religion (Deen).””


It means submission and obedience to Allah. Islam with its five pillars, the two testifications of faith, the establishment of Salah, giving the Zakat, fasting Ramadan and making Hajj to sacred house of Allah – these are all acts of worship which are related to wealth (maaliyah)  and body (ba’daniyah).

 ارکانِ خمسہ کی تعمیل کا نام اِسلام ہے۔ جسمیں شہادتین، نماز، زکٰوة، روزہ، حج شامل ہیں۔


It is the true Belief comprising belief of the heart, speech of the tongue and action of the limbs. It has six pillars includes, emaan Bil’ah (Tawheed), emaan in His angels, in His holy Books, in His Messengers, and in the Last day and emaan in Al-Qadr (the pre-decree), the good of it and bad of it, this is worship of Heart.

ایمان میں چھ ارکان شامل ہیں۔ ایمان باللہ، فرشتون پر ایمان، آسمانی کتب، رُسل، اچھی اور بُری تقدیر اور موت اور حشر کے دِن پر ایمان لانا ضروری ہے۔ 


It means the Perfection of worship, which is a single pillar. And it is that worship Allah that you are seeing Him, and even though you do not see him, then He certainly sees you. This is the highest type of the worship.

اِحسان سے مراد ایسے عبادت کرنا کہ جیسے تم اللہ کو دیکھ رہے ہو یا اِس بات کا یقین کہ وہ تمھیں دیکھ رہا ہے۔

So the Prophet ﷺ declared all of these things to be the Religion, and that is because they comprehend all of the Religion.

دین  = اِسلام  + ایمان اِحسان

Related Links:

Introduction to Author – Imam Muhammad Bin Abdul Wahab

Al-Usool Ath-Thalatha


Audio in Urdu: Dr. Farhat Hashmi – Al-Usul al-Thalathah

Arabic Text: Download Book-Al-Usul Al-Thalaathah

Explanation of Usool Ath Thalatha by Shaykh Uthaymeen



………..رک گئی زبان خود کو مسلماں کہتے کہتے………..

ایک جگہ ایک ادبی محفل جمی ہوئی تھی، جہاں موجود شرکاء ایک دوسرے سے مختلف مصنفوں کی تصانیف پر اظہارِ خیال کر رہے تهے، اس محفل میں ایک ایسا شخص بهی تها جسے اردو ادب سے کوئی خاص لگاؤ نہیں تها، وہ بس دوسروں کی گفتگو سن کر ہی اپنا وقت گزار رہا تها…
اتنے میں ایک صاحب نے اس شخص سے مخاطب ہو کر کہا: کیوں بهئی! تم نے فلاں مصنف کے ناول پڑهے ہیں..؟
اس شخص نے نفی میں سر ہلا دیا..
پورے مجمع نے اسے حیرت سے اس طرح دیکھا جیسے وہ کسی اور ہی سیارے کی مخلوق ہو.
“ارے اتنا مشہور و معروف مصنف ہے اور تم نے آج تک اس کا کوئی ناول نہیں پڑها” ان صاحب نے اپنی حیرت کا اظہار کیا
وہ شخص تهوڑا سا شرمندہ ہو گیا، لیکن پهر خود کو سنبھالتے ہوئے بولا:
محترم آپ نے قرآن مجید ترجمے کے ساتھ پڑھا ہے؟
وہ صاحب ایک دم چونک گئے، اور پهر ان کا چہرہ بتانے لگا کہ وہ اس کام سے بالکل غافل رہے ہیں..
اس شخص نے افسوس کے ساتھ کہا کہ
“کسی بهی مصنف کی کتاب اتنی مشہور نہیں جتنی “کتاب اللہ” ہے، لیکن اس کے “نہ پڑهنے پر نہ تو کسی کو حیرت ہوتی ہے اور نہ پڑهنے کی ضرورت محسوس ہوتی ہے. میں کوئی اور کتاب پڑهوں یا نہ پڑهوں لیکن الحمدللہ کلامِ الہی روزانہ پڑهتا ہوں

.اب شرمندہ ہونے کی باری پورے مجمع کی تهی….

مجھے ہے حکمِ اذاں” سے اِقتباس ۔۔۔ مصنف : اْمِ مریم

Contributed by: Sr. Sabeen Aslam


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These are proofs of Ruboobiyah (Lordship) and Illahiyah (Divinity and Right to Worship).

ومن اياته الليل والنهار والشمس والقمر لا تسجدوا للشمس ولا للقمر واسجدوا لله الذي خلقهن ان كنتم اياه تعبدون

And of His signs are the night and day and the sun and moon. Do not prostrate to the sun or to the moon, but prostrate to Allah , who created them, if it should be Him that you worship.

اور رات اور دن اور سورج اور چاند اس کی نشانیوں میں سے ہیں۔ تم لوگ نہ تو سورج کو سجدہ کرو اور نہ چاند کو۔ بلکہ خدا ہی کو سجدہ کرو جس نے ان چیزوں کو پیدا کیا ہے اگر تم کو اس کی عبادت منظور ہے

(Surah Fussilat : 37)

It means that the day and the night are from the very clear signs and proofs of Allah, both in themselves and how they interchange. Also in the benefits which Allah has placed in them for the servants, and in their changing states. Likewise with regard to the sun and the moon which are signs both in themselves, and in the courses which they proceed upon. Also in their order and the benefit which they provide for the servants and the harm which that keeps away. Then Allah, the Most High, forbids the servants from prostrating to the sun or the moon, even though they are very great, yet they are not deserving of and do not have the right to be worshipped, since they are two created things, and the one Who is alone deserving and has the right to worship is Allah, the Most High, Who created them.

And from those things which He has created are the seven heavens. In Surah Talaq, it is said:

الله الذي خلق سبع سماوات ومن الارض مثلهن 

It is Allah who has created seven heavens and of the earth, the like of them.

خدا ہی تو ہے جس نے سات آسمان پیدا کئے اور ایسی ہی زمینیں۔

(Surah Talaq: 12)

Sheikh rahimullah is indicating to the Aayah:

ان ربكم الله الذي خلق السماوات والارض في ستة ايام ثم استوى على العرش يغشي الليل النهار يطلبه حثيثا والشمس والقمر والنجوم مسخرات بامره الا له الخلق والامر تبارك الله رب العالمين

“Your Lord is Allah who created the heavens and the earth in six days, then ascended upon the Throne. He causes the night to cover the day which it follows with haste; and the sun, the moon and stars are subservient and subject to His command. Certainly creation and commandment are His alone. Exalted is Allah the Lord of all creation.” 

کچھ شک نہیں کہ تمہارا پروردگار خدا ہی ہے جس نے آسمانوں اور زمین کو چھ دن میں پیدا کیا پھر عرش پر جا ٹھہرا۔ وہی رات کو دن کا لباس پہناتا ہے کہ وہ اس کے پیچھے دوڑتا چلا آتا ہے۔ اور اسی نے سورج اور چاند ستاروں کو پیدا کیا سب اس کے حکم کے مطابق کام میں لگے ہوئے ہیں۔ دیکھو سب مخلوق بھی اسی کی ہے اور حکم بھی (اسی کا ہے)۔ یہ خدا رب العالمین بڑی برکت والا ہے

(Surah al-A’raaf :54)

Meaning, from the proofs that Allah created the heavens and the earth is this Saying of Allah, the Most High which mentions the following signs of Allah:

(i) That Allah created these tremendous entities in six days, and if He wished He could have created them in a single moment, but instead from His wisdom He connected effects to their causes.

(ii) That He ascended upon the Throne, i.e. He ascended upon it in particular in a manner befitting His Majesty and Exaltedness, and this shows the perfection of His Kingship and Sovereignty.

(iii) That He causes the night to envelop and cover the day, so that it is like a garment which descends upon the light of day and covers it up.

(iv) That He has made the sun, the moon and the stars subservient to His command. He commands them as He wills for the benefit of the servants,

(v) That His Sovereignty comprehends everything and His Kingship is perfect, such that creation and commandment are for Him alone and for no one else,

(vi) That His Lordship comprehends all of creation.

So the Lord is the one who is worshipped, meaning that He is the One Who alone has the right to be worshipped, or that He is the One who is worshipped rightfully and deservedly, the meaning is not that everything which is worshipped is a Lord, since those gods which are worshipped besides Allah and which are taken as lords by those who worship them are not Lords. Rather the Lord (ar-Rabb)  is the creator, the sovereign, the one in control and command of all the affairs

 الذي جعل لكم الارض فراشا والسماء بناء وانزل من السماء ماء فاخرج به من الثمرات رزقا لكم فلا تجعلوا لله اندادا وانتم تعلمون- يا ايها الناس اعبدوا ربكم الذي خلقكم والذين من قبلكم لعلكم تتقون

O mankind, worship your Lord, who created you and those before you, that you may become righteous – [He] who made for you the earth a bed [spread out] and the sky a ceiling and sent down from the sky, rain and brought forth thereby fruits as provision for you. So do not attribute to Allah equals while you know [that there is nothing similar to Him].

لوگو! اپنے پروردگار کی عبات کرو جس نے تم کو اور تم سے پہلے لوگوں کو پیدا کیا تاکہ تم (اس کے عذاب سے) بچو . جس نے تمھارے لیے زمین کو بچھونا اور آسمان کو چھت بنایا اور آسمان سے مینہ برسا کر تمہارے کھانے کے لیے انواع و اقسام کے میوے پیدا کئے۔ پس کسی کو خدا کا ہمسر نہ بناؤ اور تم جانتے تو ہو

(Surah Al-Baqarah : 21-22)

Allah has made earth a resting place spread out for us, which we may use as such without any difficulty or hardship, just as a person sleeps upon his bed and the sky is a canopy for the people of the earth and it is a safe and protected ceiling, as Allah, the Most High, says:

“And We made the sky a raised ceiling, safe and guarded, yet the unbelievers turn away from considering the clear signs.”  (Surah al-Ambiyaa :32)

And He mentioned as:

“He sends down from above, from the clouds, pure water for you to drink, and which causes vegetation to grow which you allow your cattle to graze upon ” (Surah an-Nahl :10)

As a gift for you, and as stated in another Aayah,

“As provision for you and your cattle”  (Surah Abasa :32)

And do not set up rivals for the One Who created you, and created those before you, and made the earth a resting place for you and the sky a canopy, and sent down rain from the sky for you, and produced fruits and produce for you, so do not set up for Him rivals which you worship just as you worship Allah, or which you love just as you love Allah, since that is not fitting for you, neither according to sound intellect, nor according to Revelation. This address is to all people from the descendants of Adam: Allah, the Mighty and Majestic, commands them to worship Him alone, having no partner.

In addition you should attain taqwaa, and taqwaa  is to take protection from the punishment of Allah, the Mighty and Majestic, by doing whatever He commands and keeping away from whatever He forbids.

Related Links:

Introduction to Author – Imam Muhammad Bin Abdul Wahab

Al-Usool Ath-Thalatha


Audio in Urdu: Dr. Farhat Hashmi – Al-Usul al-Thalathah

Arabic Text: Download Book-Al-Usul Al-Thalaathah

Explanation of Usool Ath Thalatha by Shaykh Uthaymeen



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Signs (Aayaat  plural of Aayah)  are that which indicate something and make it clear. Then the signs of Allah, the Most High, are of two types: signs in creation, and signs in His Revealed way (Sharee’ah). 

The signs in creation are those things which He created, and the signs in His Revealed way are what is found in His Revelation, which Allah sent down to His messengers. So the saying of the author, rahimahullaah,‘through His signs and those things which He has created‘ is an example of mentioning something particular after that which is general. So therefore, the aayaat are divided into three categories:

al-Aayaatul-Burhaaniyyah (evidential signs):

These are the miracles that occurred at the hands of the Messengers and Prophets, such as the miracles that occurred at the hand of Moosaa (’alayhis-salaam) including the clear aayaat. From them is the splitting of the sea, from them is the sticks, from them is the blood, the frogs, lice and locusts which Allah the Mighty and Majestic informed about in Sooratul-A’raaf; all of them are miracles.

And reviving the dead by the permission of Allah are also miracles, and whatever emanated from our Prophet Muhammad (sallallaahu ’alayhi wa sallam) from the numerous miracles, such as the splitting of the moon, the glorification by the pebbles in front of him, the water gushing forth, the submission of the two trees to him, the rock sending salutations upon him and other than that from whatever has been confirmed from the Prophet (sallallaahu ’alayhi wa sallam) from the miracles.

al-Aayaatul-Sharee’ah (Qur’aanic signs):

These are whatever Allaah the Blessed and Exalted sent down upon His Messengers from His speech, from that is the Torah, the Bible, the Psalms, the Furqaan (Qur‘aan) and the scriptures of Ibraaheem and Moosaa and other than that from what Allah has left from His knowledge. All of this enters into the phrase ‘His aayaat.’

al-Aayaatul-Kawniyyah (universal signs):

That is, then say, ‘By His universal signs.’ Therefore, observing the universe proves the greatness of this creation. So it is not possible that this universe came into being all of a sudden, nor is it possible that it was produced by something from the created beings, nor it is possible that the creation created itself. All of that is self-delusion. Therefore, the only possibility which remains is that universe which is witnessed and which is from the great aayaat is an evidence for the existence of al-Khaaliq (the Creator) the Glorified and Exalted. And the Creator is Allah alone.

And the meaning of that is this world with its heavens, its earth and whatever is in between them. All of these are from Allah’s signs which prove His complete and perfect Power, and complete and perfect wisdom. So the sun is one of Allah’s signs, in its wonderful and well-ordered course which it has followed since Allah, the Mighty and Majestic, created it, and which it will follow until Allah, the Most High, grants that the universe is destroyed. So this is its appointed course, as Allah, the Most High, says,

“And the sun proceeds upon its fixed course, (for a term appointed) that is the decree of the All-Mighty, the All Wise.”

 [Soorah Yaa Seen (36):38]

Its size and its effects are from the signs of Allah. As for its size, then it is tremendously great; and as for its effects, then it produces benefit for our bodies, for the trees, the rivers, the oceans and other things besides. So if we consider the sun,this great sign, and the great distance that there is between us and it, yet despite this we feel its great heat. Then consider the light it produces which saves the people huge amounts of wealth in the daylight hours when they have no need of other sources of light, so it is indeed a very great sign, and most people perceive only very few of the signs. Likewise the moon is also from the signs of Allah, the Mighty and Majestic, and He decreed for it measured stations. [1] Each night it has its particular station,

“We have prescribed measured phases for the moon till it returns like an old withered palm-stalk.” 

[Soorah Yaa Seen (36):39]

So whichever the case then knowledge of Allah, the Mighty and Majestic, is arrived at through His signs in the creation, the tremendous things contained therein which are wondrous creations and clear proofs of perfect wisdom; and likewise through the signs in His Revealed way, and the justice to be seen in it and how it comprises all that is beneficial and repels all that is corrupt. ‘And in everything there is a sign for Him, Proving that He is One.’

Related Links:

Introduction to Author – Imam Muhammad Bin Abdul Wahab

Al-Usool Ath-Thalatha


[1] Extracted from  Saaluf- Us- with some modifications

Audio in Urdu: Dr. Farhat Hashmi – Al-Usul al-Thalathah

Arabic Text: Download Book-Al-Usul Al-Thalaathah

Explanation of Usool Ath Thalatha by Shaykh Uthaymeen


Ibadah with Tawheed (Part 1) – (Part 2)


 Introduction to 3 Fundamental Principles

First Principle ( WHO IS YOUR LORD) – Part 1

First Principle ( Proof) – Part 2

First Principle – Signs of Allah – Part 3


It seems mysterious how our brain works – and how we perform, act, and interact as a result. The brain’s exact storage capacity for memories is difficult to calculate.

Things we have seen, heard around us not necessarily practically said, get saved in our brain’s disc. They remain there, though new learning, new words might push them back. Whenever it learns something new, brain quickly starts reading its disc and brings out that old memory which matches with the new one. For example, when we say some words such as apple, stick, grass …etc., these words come out of our mouth instantly, gives the glimpse of any past or recent memory.

Similarly, some incidents remind us of some other related occurrences. If our mind is filled with informative, positive, beneficial stuff, each flash of memory will be a good refreshment and source of support for us in present. On other hand, if our brain disc is filled with useless, unhealthy, meaningless junk, the results will be negative and it will leave unpleasant effects on body too.  The way our brain acts, it seems, is sensitive to the way we, their owners, think and get influence from our surroundings. Certain memories involve more details and thus take up more space; other memories are forgotten and thus free up space. Additionally, some information is just not worth remembering in the first place.

This is good news because our brain can keep up as we seek new experiences over our lifetime. But it is more important to nourish it in an educated healthy environment. It’s also essential to keep our eyes, ears and tongue safe from watching and listening to useless and indecent stuff so that our mind disc only fill with pleasant and pure thoughts.

The personality is a pattern of thinking, feelings and behaviors that make a person unique. A good thought reflects in our actions and words and in turn makes us a personality as a whole. If we want to see our generations and ourselves as productive and healthy beings, we must ask from Allah subhana’watalah to protect them from every evil.

There is a supplication that our Prophet Muhammad ﷺ taught us to recite thrice in the morning and evening for protection of faculties and well-being.

اللهم عافني في بدني اللهم عافني في سمعي اللهم عافني في بصري لا اله الا انت

O Allah! Grant well-being of my body and well-being of my ears and well-being of my eyesight, There is none worthy of worship besides you.

(Sunan Abu Dawud:5090 – Hasan)

Written by Bint e Abdul Waheed 


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The author, rahimahullaah,  presents as proof for the fact that Allah, the one free of all imperfections and the Most High, is the one who nurtures and sustains all of creation, the Saying of Allah, the Most High: “All praise is for Allah  meaning that description with the attributes of perfection, majesty and greatness are for Allah, the Most High, alone.

The Lord of all creation  meaning that He is the one who nurtured and sustained them with His blessings, and that He is their creator and their owner and Sovereign-Lord, and that He is the one Who controls their affairs as He, the Mighty and Majestic, wishes. So no-one can say that I have Lord besides the Lord of all creation. This is the proof of Ruboobiya (Lordship) of Allah subhana’watalah. He is the only one Who deserves worship and this nullifies the worship of others.

The creation (al-‘Aalam:  that by which something is known) is so called because they are a sign for their Creator, their sovereign Lord. So everything contains a sign showing that Allah is one, and I am one of the creation, and my Lord has made it obligatory upon me that I should worship Him alone.

اياك نعبد واياك نستعين

It is You we worship and You we ask for help.

اے پروردگار) ہم تیری ہی عبادت کرتے ہیں اور تجھ ہی سے مدد مانگتے ہیں)

(Surah Al-Fatiha : 5)

This ayah indicates the restriction because the fact that the governed word is brought forward Iyyaka and the governing verb is put back. So “You” we worship is different to “we worship You“, because saying “we worship” is merely affirmation. However, “You, we worship” includes negation and affirmation, meaning we do not worship anyone else besides You. And worship will not be correct except with negation and affirmation and Laillaha’illalah includes same meaning as it contains both expressions, a negation for the right to be worshipped from everything else besides Allah, and affirmation is for Allah, the Majestic and Perfect.

Related Links:

Introduction to Author – Imam Muhammad Bin Abdul Wahab

Al-Usool Ath-Thalatha


Audio in Urdu: Dr. Farhat Hashmi – Al-Usul al-Thalathah

Arabic Text: Download Book-Al-Usul Al-Thalaathah

Explanation of Usool Ath Thalatha by Shaykh Uthaymeen


First Principle – Signs of Allah – Part 3


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يُقَلِّبُ اللَّهُ الَّيْلَ وَالنَّهَارَ إِنَّ فِى ذلِكَ لَعِبْرَةً لأُوْلِى الاٌّبْصَـرِ

Allah alternates the night and the day. Indeed in that is a lesson for those who have vision.

اور اللہ ہی رات اور دن کو بدلتا رہتا ہے۔ اہل بصارت کے لئے اس میں بڑی عبرت ہے

(Surah An-Nur: 44)

The phenomenon of day and night is described beautifully in Quran, and has been mentioned who will be able to get lesson from it. It shows that succession of day and night requires to ponder upon, and secondly these are the signs of Allah subhana’watalah, that how Great is the Lord, may He be exalted.

The word يُقَلِّبُ is from the root word ق ل ب , it means to flip, alternate or change something from one condition to another, or a thing change from one state to another. It is used as verb in this ayah, that Allah alternates or Allah causes the day and night to succeed each other. The word قلب also used in Quran for heart, because state of heart is also different at different times in different circumstances. It is the complete change, so when day comes, the darkness of night completely remove. And as the night comes, it covers up the whole brightness with darkness. This shift of day and night doesn’t happen accidently, there is a power behind it, which is alternating it. Allah is the One Who is controlling that by His Command, Power, Might and Knowledge.  So that He takes something from the length of one and adds it to the other, which is short, until they become equal, then He does the opposite so that the one which was short becomes long and vice versa. 

The word نَھَر is the opposite of word لَیل , the day time begins from the sunrise and ends with sunset. It is divided into 12 hours. While a whole day is of 24 hours, starts from the sunset and ends at the sunset of next day. Time and age are calculated with the days. 

SunlightAnimation_YearAs per science, the Earth takes 24 hours to make one complete turn. We have day and night because the Earth rotates. It spins on its axis, which is an imaginary line passing through the North and South Poles. The Earth spins slowly all the time, but we don’t feel any movement because it turns smoothly and at the same speed.

The changing lengths of days and nights depends on your location on Earth and the time of year. Ultimately, these fluctuations are due to the tilt of the Earth’s axis and its path around the sun.


Lesson in alteration of Day and Night:

It is understood that day and night are made with purpose. Constant shining of sun increases temperature of the air, bums living creatures, and mentally wearies the men, but when the darkness of night comes after this shining, it alters it totally. Allah reminds us of the great signs that He created, including the alternation of the night and day, so that people may rest at night, and go out and earn a living, do their work, and travel during the day, and so that they may know the number of days, weeks, months and years, so they will know the appointed times for paying debts, doing acts of worship, dealing with transactions and so on.

إِنَّ فِى ذلِكَ لَعِبْرَةً لأُوْلِى الاٌّبْصَر

The gradual changes of day and night, which is the factor of formation of four seasons, play an important role in the growth of plants, the life of all living creatures, the descending of rain, and storing water in the ground. The sun is also sign of day and moon is the sign of night.

Then in the 2nd part Allah subhana’watalah said, these signs are for those who have sight. It points to the sight of heart, eman (faith) not to the eyes. These are proofs of Tawhid for the people of understanding, sound comprehension and vision. They contemplate about Allah’s wisdom, decisions and decree, that nothing is made useless or randomly.

May Allah subhana’watalah bless us with bright vision, sound understanding of deen and true emaan that we obey His decree and wisdom Ameen.

Meteorology in the Quran

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أَلَمْ تَرَ أَنَّ اللَّهَ يُزْجِى سَحَاباً ثُمَّ يُؤَلِّفُ بَيْنَهُ ثُمَّ يَجْعَلُهُ رُكَاماً فَتَرَى الْوَدْقَ يَخْرُجُ مِنْ خِلاَلِهِ وَيُنَزِّلُ مِنَ السَّمَآءِ مِن جِبَالٍ فِيهَا مِن بَرَدٍ فَيُصِيبُ بِهِ مَن يَشَآءُ وَيَصْرِفُهُ عَن مَّن يَشَآءُ- يَكَادُ سَنَا بَرْقِهِ يَذْهَبُ بِالاٌّبْصَـرِ  

Do you not see that Allah drives clouds? Then He brings them together, then He makes them into a mass, and you see the rain emerge from within it. And He sends down from the sky, mountains [of clouds] within which is hail, and He strikes with it whom He wills and averts it from whom He wills. The flash of its lightning almost takes away the eyesight.

کیا تم نے نہیں دیکھا کہ اللہ ہی بادلوں کو چلاتا ہے، اور ان کو آپس میں ملا دیتا ہے، پھر ان کو تہ بہ تہ کردیتا ہے، پھر تم دیکھتے ہو کہ بادل میں سے مینہ نکل (کر برس) رہا ہے اور آسمان میں جو (اولوں کے) پہاڑ ہیں، ان سے اولے نازل کرتا ہے تو جس پر چاہتا ہے اس کو برسا دیتا ہے اور جس سے چاہتا ہے ہٹا دیتا ہے۔ اور بادل میں جو بجلی ہوتی ہے اس کی چمک آنکھوں کو خیرہ کرکے بینائی کو اُچکے لئے جاتی ہے

(Surah An-Nur: 43)

Water is the main ingredient for life. All living things, from tiny microscopic creature to huge whales, need water to survive. They consume it in different ways and in different quantity. Rainfall is a natural source of water, and fortunately it is renewable, a big blessing of Allah subhana’watalah. This ayah explains the complete process of rain. Let’s break the ayah to understand the process in detail, it ll be divided in the sequence that is explained by Allah swt:


Formation of Clouds:

It is further sub-divided into following stages:

  1. Gentle driving of Clouds:

 اللَّهَ يُزْجِى سَحَاباً

Allah drives clouds

اللہ ہی بادلوں کو چلاتا ہے

The word سحاب is from root word س ح ب , means clouds which are carried and spread along by winds on sky. Generally it is theCumulusClouds initial stage of all kinds of clouds. This is called “gentle driving”. Allah tells us that He drives the clouds from the beginning, when they are formed and are still weak. So the wind play primary role in their movement. 

سحب بمعنی گھسیٹنا اور کھینچنا۔ بادِل کیلئے اِس لفظ کا اِستعمال عام ہے تاہم اِس کا اِطلاق اُس بادِل پر ہوتا ہے، جسے ہوائیں اُٹھا کرآسمان پر پھیلا دیتی ہیں۔ گویا ہر بادِل کی یہ اِبتدائی شکل ہے۔ اللہ سبحانہ وتعالٰی نے اِس آیت میں واضح فرمایا کہ اِن بادِلوں کو وہ چللاتا ہے ۔

2.       Joining of Clouds:

ثُمَّ يُؤَلِّفُ بَيْنَهُ

then joins them together

پھر مللاپ ڈالتا ہے اُسکے درمیان

It means, He brings them together after they have been scattered. This joining makes a large cloud from the small scattered cumulonimbus clouds.

چھوٹے  چھوٹے  بادلوں کے ٹکڑے آپس میں مِل کر ایک  بڑے بادِل کا مجموعہ بن جاتے ہیں۔

 3.         Stacking on each other:

ثُمَّ يَجْعَلُهُ رُكَاماً

then He makes them into a mass

پھر ان کو تہ بہ تہ کردیتا ہے

cumulonimbus-cloudThe word  رُکاما is from the root word ر ک م, it means piling up on top of one another. So the clouds heaped up in layers and become a massive cloud. When the clouds join together, their updrafts (upward movement) increase in the center, so it allows clouds to stack up vertically, due to which updraft remain weak on the edges. Cumulonimbus, from the Latin cumulus (“heap”) and nimbus (“rainstorm”, “storm cloud”), is a dense towering vertical cloud

 رَکَمَ بمعنی ایک چیز کے اُوپر اُسی چیز کی تہہ لگانا اور اِس طرح جو چیز بہت سی مقدار میں جمع ہو جائے یا ڈھیر لگ جائے تو وہ رُکامَ یا مَرکُوم ہے۔سحابُٗ مرکوم بمعنی گاڑھا بادِل، جب یہ بادِل ایک بڑے گاڑھے بادِل کی شکل اِختیار کرتے ہیں تو اِن میں ہوا کے دباوٗ سے اُوپر کی جانب حرکت پیدا ہوتی ہے۔ 

How Rain is produced:

فَتَرَى الْوَدْقَ 
يَخْرُجُ مِنْ خِلاَلِهِ 

and you see the rain emerge from within it

پھر تم دیکھتے ہو کہ بادل میں سے مینہ نکل (کر برس) رہا ہے

 The word  الودَق means the rain, it is from root word ودق, it is the pouring rain, that occurs slowly but continuously for long time. Cumulonimbus clouds often produce intense rain, a heavy downpour. Rain-Drizzling-Down-A-WindowCompare dropping a feather to the dust particle. The dust particle take longer then the feather to reach the surface of ground, and even slightest movement of air can suspend it. But as the water particles that surround salt crystals and dust particles thicken together and form raindrops, the drops that become heavier than the air leave the clouds and start to fall to the ground.

  لگاتار بارش کو عربی میں وَدَق کہا جاتا ہے۔ ایسی بارش عموماً آہستہ آہستہ اور بہت دیر تک جاری رہتی ہے۔ جب آبی بخارات کا وزن ہوا سے زیادہ ہو جائے تو یہ بارش کے قطرات بنجاتے ہیں۔ پھر یہ بادِلوں سے نِکل کر زمین پر بہنے لگتے ہیں اور اِنکا مسلسل بہنا بارش کی صورت  اِختیارکر لیتا ہے۔

يَخْرُجُ مِنْ خِلاَلِهِ means,  from the gaps between them (clouds). This is how it was understood by Ibn `Abbas and Ad-Dahhak. `Ubayd bin `Umayr Al-Laythi said: “Allah sends the scatterer (wind), which stirs up that which is on the surface of the earth. Then he sends the generator (wind), which forms the clouds. Then He sends the joiner (wind) which brings them together. Then He sends the fertilizer (wind) which fertilizes or `seeds’ the clouds.” This was recorded by Ibn Abi Hatim and Ibn Jarir. [1]

How Hail and Snow are produced:

وَيُنَزِّلُ مِنَ السَّمَآءِ مِن جِبَالٍ فِيهَا مِن بَرَدٍ

And He sends down from the sky, mountains [of clouds] within which is hail,
اور آسمان میں جو (اولوں کے) پہاڑ ہیں، ان سے اولے نازل کرتا ہے

The word جبل means mountain, and it’s from root word ج ب ل, its plural is جِبال . Any kind of mountain whether small, huge, high or low. In a similarsnowlar way, the word برد  means coolness or hail, its root word is ب ر د  According to grammarians, there would be 2 meanings for the word جِبال in this ayah. Some says mountains here is used as metaphor for clouds while other thinks مِن that is used after جبال describe the place from which hail/ice is coming [2] . And Allah knows best.

Hail, can only form in thunderstorms or Cumulonimbus clouds. Hail is a form of solid precipitation. It is distinct from sleet, though the two are often confused for one another. It consists of balls or irregular lumps of ice, each hail-cross-sectionof which is called a hailstone [1]. When raindrops move due to strong updrafts (upward movements) well above freezing level, they change into hailstone. Eventually when hailstones become too heavy for updrafts to support, they fall on the ground.

Hail and snow are formed by different processes and thus look quite different, although both are composed of ice.

Are the rain and hail blessings always?

When Quran mentions the clouds, rainfall, hail and His other favours, it also mentions what issues they could cause. It is stated as:

فَيُصِيبُ بِهِ مَن يَشَآءُ وَيَصْرِفُهُ عَن مَّن يَشَآءُ

and He strikes with it whom He wills and averts it from whom He wills.

تو جس پر چاہتا ہے اس کو برسا دیتا ہے اور جس سے چاہتا ہے ہٹا دیتا ہے۔

It means, with what He sends down from the sky of different kinds of rain and hail, it is His mercy towards them, and if He wills He can withholds those blessings or hidden harm of those blessings could afflict the earth and its living beings. As we know, rain is generally consider as blessing for Earth, specially to produce more greenery and fruits. But too much good is sometime effect adversely. Excessive rain can cause diseases, flood, hygiene issues for animals, plants and humans. Similarly, hail takes off the blossom of fruits and plants, severe hail storms are also safety hazards for lives. As per ayah, rain and hail could strike as a punishment and destroy their crops, fruits, houses. But He averts it from whomever He wills as a mercy towards them or make it a blessing for them and they get benefits out of it.

This shows the ultimate of His Power and the Magnificence, where He sets harm and benefit, as well as death and life of men beside each other and even He has interwoven them.

What causes Lightning?

In the end of ayah, another beautiful phenomenon is described.

يَكَادُ سَنَا بَرْقِهِ يَذْهَبُ بِالاٌّبْصَـرِ

The flash of its lightening almost takes away the eyesight. 

اور بادل میں جو بجلی ہوتی ہے اس کی چمک آنکھوں کو خیرہ کرکے بینائی کو اُچکے لئے جاتی ہے

The word برق is from root word ب ر ق and it means lightning. The Ayah tell us that clouds have lightning, the vivid flash nearly blinds the sight. If the eyes follow it and try to look at it the intensity of its lightning almost takes away their sight. It draws attention to the connection of the precipitation with the flash of lightning along with the downfall of rain and hailstones.

As per animated_storm_lightning_strikesscientists, lightning is a bright flash of electricity produced by a thunderstorm clouds. When they meet, the warm air goes up. It makes thunderstorm clouds. The cold air has ice crystals. The warm air has water droplets. During the storm, the droplets and crystals bump together and move apart in the air. This rubbing makes static electrical charges in the clouds. Just like a battery, these clouds have a “plus” end and a “minus” end. The plus, or positive, charges in the cloud are at the top. The minus, or negative, charges are at the bottom. When the charge at the bottom gets strong enough, the cloud lets out energy. Have you ever rubbed your feet across carpet and then touched a metal door handle? If so, then you know that you can get shocked. Lightning works in the same way.

Quran Miracles and Science:

Meteorologists have only recently come to know the details of cloud formation, structure, and function by using advanced equipment like planes, satellites, computers, balloons, etc. These facts were explored in the Noble Quran more than 1400 years ago. No doubt Quran is a divine book and it is sent from Allah subhana’watallah to mankind for his guidance. It has all the modern science facts, even those which are not discovered by human intelligence. And the reason is human intelligence has no comparison with the miraculous revelation of Lord, Who has created everything. 

One has to understand that all the signs of Allah are in front of us, but without the faith and true conviction we are unable to see with our eyes. 


Written and Compiled by Admin

Related Sources:

Tafsir Ibn Kathir

Tafsir Lectures of Ustadza Farhat Hashmi


Science Facts:



Quran Miracles

The Quran Foundation



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ولله ملك السماوات والارض والى الله المصير

And to Allah belongs the dominion of the heavens and the earth, and to Allah is the return.

اور آسمان اور زمین کی بادشاہی اللہ کے لئے ہے۔ اور اللہ ہی کی طرف لوٹ کر جانا ہے

(Surah Nur: 42)

Allah tells us that whosoever is in the heavens and on the earth, i.e., the angels, mankind, Jinn, animals and even lifeless objects like stones,mountains, all belongs Him. He is the Ruler, the Controller of all, the Lord Who is worshipped and besides Whom none other is to be worshipped, and there is none to put back His judgement.

What is Al-Mulk and Who is Al-Malik?

The word “مُلك ” is a nominative noun, which generally marks the subject of a verb, the word is translated as dominion, and the proper noun before this word is اللہ. So Allah is the owner of everything. One of the attribute of Allah subhanawa’talah is Al-Malik which means “being Powerful” and having something in one’s sole possession. Malik, Maalik, Mulk and Maleek all come from the root maa-laa-kaa, which points to three main meanings. The first main meaning is to have possession and ownership. The second is to have power and ability and the third main meaning is to control and have authority. Allah, the Almighty and the Majestic said in Quran,

ولله ملك السماوات والارض والله على كل شيء قدير

And to Allah belongs the dominion of the heavens and the earth, and Allah is over all things competent

اور آسمانوں اور زمین کی بادشاہی اللہ ہی کو ہے اور اللہ ہر چیز پر قادر ہے

(Surah Al-e-Imran: 189)

The Quran states in many Surah’s that Allah is the only sovereign of universe and whatever lies in it, is in His possession. Whole kingdom entirely belongs to Him, He doesn’t share His rule with anyone and doesn’t require anyone to have any associate in it. It shows the Power of the Almighty, anything lies in it, is His creation. He who gives life and death. In Surah Al-Baqarah, Allah subhana’watalah said:

 له ما في السماوات وما في الارض 

To Him belongs whatever is in the heavens and whatever is on the earth 

جو کچھ آسمانوں میں اور جو کچھ زمین میں ہیں سب اسی کا ہے

(Surah Al-Baqarah: 255)

So, it’s simple to understand that if He is the Master and the Creator, then why anyone need to go to others to fulfill his needs. It also defines one’s belief, because this has the lesson of Tawheed in it. Also, we need to stay within the set limits of Al-Malik to gain the eternal benefits.

What is in the Skies and Earth? 

The word “sama” which means “sky” is mentioned hundreds of times in the Quran in its singular and plural forms; In ayaat, the number of the skies is mentioned as “seven”; in two of those verses it s stated that the seven skies are in the form of “layers”. It is stated as in Quran:

الذي خلق سبع سماوات 

[And] who created seven heavens in layers.

اس نے سات آسمان اوپر تلے بنائے

(Surah Mulk: 3)

 The Creation outside the Heavens and outside the Earth, mentioned several times, is a priori difficult to imagine.

الله الذي خلق سبع سماوات ومن الارض مثلهن يتنزل الامر بينهن لتعلموا ان الله على كل شيء قدير وان الله قد احاط بكل شيء علما ۔

It is Allah who has created seven heavens and of the earth, the like of them. [His] command descends among them so you may know that Allah is over all things competent and that Allah has encompassed all things in knowledge.

خدا ہی تو ہے جس نے سات آسمان پیدا کئے اور ایسی ہی زمینیں۔ ان میں (خدا کے) حکم اُترتے

رہتے ہیں تاکہ تم لوگ جان لو کہ خدا چیز پر قادر ہے۔ اور یہ کہ خدا اپنے علم سے ہر چیز پر احاطہ کئے ہوئے ہے۔ 

(Surah At-Talaq: 12)

 Another Observation which may surprise the reader of the Quran is the fact that ayaat refers to three groups of things created, such that:
  • things in the Heavens 
  • things on the Earth
  • things between the Earth and Heaven

Who am I and Whom I belong?

A question arise in the mind of reader, if i don’t own anything and in reality nothing belongs to me, then who am i? and why i am created? To whom i belong? The answer is given in the second part of this ayah:

والى الله المصير 

and to Allah is the return. 

اور اللہ ہی کی طرف لوٹ کر جانا ہے

The word المصیر means “return” or “destination”, it is also a nominative noun and its root word is Suad, Ya, Ra. This part of ayat means, to Him everything will ultimately return, and He is swift in bringing to account. In Surah Maryam, it is said:

ان كل من في السماوات والارض الا اتي الرحمن عبدا 

There is no one in the heavens and earth but that he comes to the Most Merciful as a servant. 

تمام شخص جو آسمانوں اور زمین میں ہیں سب خدا کے روبرو بندے ہو کر آئیں گے 

(Surah Al-Maryam: 93)

Every single person will return and present to Him, as a slave. Some will be pleased to be presented before Allah as His slaves, because that is how they spent their lives. But others did not want to be slaves in this world, but they will be on the Day of Judgment. He will reward or punish everyone according to his deeds: if they are good, then the end will be good, and if they are bad, then the end will be bad. That shows duty of creation is to follow the rules of Master to gain success. But how? Allah subhana’watalah told us in Surah Al-Baqarah ayah 21:

يا ايها الناس اعبدوا ربكم الذي خلقكم والذين من قبلكم لعلكم تتقون

 O mankind, worship your Lord, who created you and those before you, that you may become righteous

 لوگو! اپنے پروردگار کی عبات کرو جس نے تم کو اور تم سے پہلے لوگوں کو پیدا کیا تاکہ تم (اس کے عذاب سے) بچو

Hence 2 points are cleared from this above ayah, that everything is created for His worship so do humans, because He created us, it is His right on us that we obediently follow our Master. Also, we are His servants, because a servant need to work in the set boundaries. And our Lord want us to be obedient and live our lives in full compliance of Quran and Sunnah of Prophet ﷺ.We have given freewill to choose right or wrong, but a submissive slave is the one who never transgressed limits, as he aims to attain the pleasure of his Master.

Written by Admin

Related Sources:

Quran Tafsir Ibn Kathir


Tafsir Lecture by Dr. Farhat Hashmi


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A person’s first stage of reckoning will be in the grave where he will be asked three questions. Allah will help reinforce the person’s answers based on his deeds in this world. Let’s begin with the details of first question, taught in this book by Imam Muhammad bin Abdul Wahab Rahimullah.

Sheikh Rahimullah’s saying “So if it said to you” meaning if you are asked about your Lord, this is a question which will occur, you will indeed ask in this life and Hereafter, so it is essential that you have knowledge of your Lord, the Majestic and you respond with the correct response and clear proof. So then say “My Lord is Allah” this is the answer, “the one who nurtured me and nurture the whole of the creation with His favour”. This is using an intellectual proof.

Ar-Rabthe Lord, the Majestic and Most High, is one who nurtures all of His servants with His favors and blessings. He creates them from nothing, in the wombs of their mother, in form of creation after another, within three depths of darkness. And He nourishes them with the provision in dark wombs. Then soul breath into the fetus so it moves and comes out to life, by the permission of Allah subhana’watalah. This process is nurturing in the womb and when it comes out, Allah the Perfect nurtures it with His favors like health and well-being, and He causes the milk of his mother to flow for it. So it nourishes until it can eat food and can survive without milk. Then, its intellect grows little by little, and its hearing and seeing improve, until it reaches puberty then it develops further until it reaches its full strength. He supports the creation the entire life with all their needs. Ar-Rabb also means that He blessed us with our physical bodies, our qualities, our desires, our thinking, our mind etc.

The entire universe is drowned in the blessings of Allah, from the top of their heads to the bottom of their feet. When we say the entire Aalam (universe), it is everything other than Allah.

The ‘Aalam of the Jinn, the ‘Aalam of the Ins (humans), the ‘Aalam of the devils, the ‘Aalam of the oceans, the ‘Aalam of the birds, the ‘Aalam of the animals and others that we may know about and some that we do not know about. Aalam uniquely was a word called that because they are a sign. It comes from the word sign, like a flag.

A sign of the creation Allah on this earth. Just like your laptops are a sign that someone manufactured them, we are a sign (we are like a flag) that we are the creation of Allah, and proof that Allah is our Lord who exists. No one else has ability except Him, over granting provision, neither the idols nor anything else, rather it is one who is provided for, , it is being created like yourself.

Allah is the Only Lord to Worship:

It is testimony of faith, to accept that there is none worthy of worship except Allah. Rahimullah’s saying “He is the one whom i worship“: the Lord, the One who deserves worship from me and from other than me. Then Sheikh also draws attention to the fact that it is not enough to affirm Ruboobiyyah (Allah’s Lordship), it is not sufficient that you say, “My Lord is Allah who nurtured me with His favors” but you need to acknowledge His rights to all worship, and you must make all worship purely and sincerely for Him. And this is the difference between the person of tawheed and person of shirk. 

The person of shirk says” My Lord is Allah” but associates partners along with Him. He doesn’t solely worship Allah, but also include trees, rocks and beloved servants of Allah, righteous people and graves. So the affirmation of Lordship alone will not benefit him, and will not enter him in islam.

So his saying “And He is the One whom I worship” means the Diety whom I worship and his saying ” And there is no other whom I worship besides Him” neither from the Angels nor from the Messengers, or anyone else, I have nothing which i worship besides Him. He is the Perfect, the Most High. This is affirmation of Tawheed with the intellectual proof.

Related Links:

Introduction to Author – Imam Muhammad Bin Abdul Wahab

Al-Usool Ath-Thalatha


Audio in Urdu: Dr. Farhat Hashmi – Al-Usul al-Thalathah

Arabic Text: Download Book-Al-Usul Al-Thalaathah

Explanation of Usool Ath Thalatha by Shaykh Uthaymeen


First Principle ( Proof) – Part 2