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تفسيرِ اَسدي 






 JUZ 14.5  RUBAMA  (رُبَمَا)


سورة النحل


An-Nahl | Sura # 16| 128 verses | Makkan


بِسْمِ اللَّهِ الرَّحْمَـٰنِ الرَّحِيمِ 

In the name of Allah, the Most Compassionate and Most Merciful


Juz 14,  An-Nahl, Verse 033

هَلْ يَنْظُرُونَ إِلَّا أَنْ تَأْتِيَهُمُ الْمَلَائِكَةُ أَوْ يَأْتِيَ أَمْرُ رَبِّكَ كَذَلِكَ فَعَلَ الَّذِينَ مِنْ قَبْلِهِمْ وَمَا ظَلَمَهُمُ اللَّهُ وَلَكِنْ كَانُوا أَنْفُسَهُمْ يَظْلِمُونَ [ Do they await anything but that the angels should come to them, or your Lord’s edict should come? Those, who were before them, had acted likewise; Allah did not wrong them, but they used to wrong themselves. ]

Juz 14,  An-Nahl, Verse 034

فَأَصَابَهُمْ سَيِّئَاتُ مَا عَمِلُوا وَحَاقَ بِهِمْ مَا كَانُوا بِهِ يَسْتَهْزِءُونَ [ The evil they perpetrated overtook them, and what they mocked  turned upon them. ]


Juz 14,  An-Nahl, Verse 035

وَقَالَ الَّذِينَ أَشْرَكُوا لَوْ شَاءَ اللَّهُ مَا عَبَدْنَا مِنْ دُونِهِ مِنْ شَيْءٍ نَحْنُ وَلَا آَبَاؤُنَا وَلَا حَرَّمْنَا مِنْ دُونِهِ مِنْ شَيْءٍ كَذَلِكَ فَعَلَ الَّذِينَ مِنْ قَبْلِهِمْ فَهَلْ عَلَى الرُّسُلِ إِلَّا الْبَلَاغُ الْمُبِينُ [ The polytheists argue, 'Had Allah willed, neither we nor our forefathers would have worshiped anything other than Allah, nor prohibited anything without His permission.'  Such excuses were put forward also by those who went before them. But Apostles have no more responsibility than to convey the Message clearly. ]


Juz 14,  An-Nahl, Verse 036

وَلَقَدْ بَعَثْنَا فِي كُلِّ أُمَّةٍ رَسُولًا أَنِ اُعْبُدُوا اللَّهَ وَاجْتَنِبُوا الطَّاغُوتَ فَمِنْهُمْ مَنْ هَدَى اللَّهُ وَمِنْهُمْ مَنْ حَقَّتْ عَلَيْهِ الضَّلَالَةُ فَسِيرُوا فِي الْأَرْضِ فَانْظُرُوا كَيْفَ كَانَ عَاقِبَةُ الْمُكَذِّبِينَ [ Certainly We raised an apostle in every nation (to preach) 'Worship Allah, and keep away from the Rebels.' Then among the people, were some, whom Allah guided, and some among them who deserved to remain in error.  So travel over the land and then observe how was the fate of the deniers.. ]
The above verse explains that Hidaya is Allah's (عَزَّ وَجَلَّ) hands. Allah (عَزَّ وَجَلَّ) knew about His creatures before their coming into external existence; He knew cow as cow, elephant as elephant, He also knows who will accept  Hidaya and who will reject. 
The meaning of 'Some among them who deserved to remain in error' (وَمِنْهُمْ مَنْ حَقَّتْ عَلَيْهِ الضَّلَالَةُ), is Allah's (عَزَّ وَجَلَّ) Hidaya is dependent upon the nature of the person.  Allah (عَزَّ وَجَلَّ) will not force a good nature man to steal or vise versa.  If the person is good, he will accept the Hidaya, if not he will reject it.  Providing proves and evidences to an ill natured person does not make any difference to him.  The evil person surely will be inclined to evil.  He will surely feel happy to  associate with devils and will feel satisfied in their company.


Juz 14,  An-Nahl, Verse 037

إِنْ تَحْرِصْ عَلَى هُدَاهُمْ فَإِنَّ اللَّهَ لَا يَهْدِي مَنْ يُضِلُّ وَمَا لَهُمْ مِنْ نَاصِرِينَ [ Even if you are eager to guide them, Allah does not surely guide those who have gone astray. They will have no one to help them. ]
Prophet Mohammad (صلى الله عليه و آله وسلم) is Rahmatul lil Aalameen, therefore, he will be eager to see that everyone comes under the fold of Islam. But the problems is with individual natures of people. Some can accept the facts and some cannot.  This is in-built in their natures. There is no one to be blamed except themselves.
It is in Quran – وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِّلْعَالَمِينَ  (O’Prophet  ﷺ) ‘We have not sent you except for the Mercy upon all the worlds]. (Al-Anbiya – 107).
The truth is Allah (عَزَّ وَجَلَّ) and His Apostle (صلى الله عليه و آله وسلم), both want people to understand the facts in this Cosmos, come back to the right path and ensure their success in both the worlds.  For this reason, Allah (عَزَّ وَجَلَّ) sends His Apostles in the world who are most merciful to their people and who try hard to explain facts to them. 

Juz 14,  An-Nahl, Verse 038

إِنْ تَحْرِصْ عَلَى هُدَاهُمْ فَإِنَّ اللَّهَ لَا يَهْدِي مَنْ يُضِلُّ وَمَا لَهُمْ مِنْ نَاصِرِينَ [ They swear emphatically in the name of Allah that He will not raise the dead. On the contrary, it is a promise incumbent on Him, though most men do not understand, ]


Juz 14,  An-Nahl, Verse 039

لِيُبَيِّنَ لَهُمُ الَّذِي يَخْتَلِفُونَ فِيهِ وَلِيَعْلَمَ الَّذِينَ كَفَرُوا أَنَّهُمْ كَانُوا كَاذِبِينَ [ So that He may clarify for them what they differ about, and that the disbelievers may know that they were liars.]


Juz 14,  An-Nahl, Verse 040

إِنَّمَا قَوْلُنَا لِشَيْءٍ إِذَا أَرَدْنَاهُ أَنْ نَقُولَ لَهُ كُنْ فَيَكُونُ [ When We want to create a thing, We only say 'Be', and it is there' (it comes into existence). ]

Allah's (عَزَّ وَجَلَّ) existence is absolute (His own).  Other than Allah (عَزَّ وَجَلَّ), everything else is dependent upon Him.  This is the reason He is called 'Independent Being' (واجبُ الوجود) and 'true worshipable' (حق معبود).

Allah's attributes are infinite. His basic attributes are : He is 'Living' (حيّ), 'Knowledgeable' (عليم), 'Hearing' (سميع), 'Seeing' (بصير), 'Powerful' (قدير).  He has 'will' (اراده), and He can speak (كليم). He also commands.

To create a thing, Allah (عَزَّ وَجَلَّ) gleams the refulgence (تجلی) of His attributes and epithets (اسماء و صفات) on the probate archetype (عينِ ثابته) and commands the (probate archetype) 'Be' (كُن), and there it comes into existence.    

What is created by the command 'Be'?
The soul (روح) comes into existence from this command and gets associated with the Probate Archetype.  

It is in Quran -  فَإِذَا سَوَّيْتُهُ وَنَفَخْتُ فِيهِ مِن رُّوحِي فَقَعُوا لَهُ سَاجِدِينَ [And when I have proportioned him and breathed into him (something out of) My soul, then fall down in front of him in prostration.] (Al-Hijr - 29).

Allah (عَزَّ وَجَلَّ) is addressing the angels saying  when He completes the body of Adam (عليه السلام) and associates his soul with his body, Adam (عليه السلام) will come into life. 'At that moment all of you (angels) bow down in front of him in prostration as a mark of respect'.

From the above it is clear that when Allah (عَزَّ وَجَلَّ) wants to bring us into external existence (in this world), He first creates our material body as per the requirement of this world, then associated a specific soul with it. When these two are joined with our innate/person (ذات),  we come into existence.  Thus, there are three things involved in our creation, viz., (i) the 'human self' or 'person' (ذات), the human body (جسم), and human soul (روح).
What are Probate Archetypes (اعیان ثابتہ)

Probate Archetypes (اعیان ثابہ) are related to Allah's (عَزَّ وَجَلَّ) knowledge. These are individual frames / sketches within Allah's (عَزَّ وَجَلَّ) knowledge. 

Allah's (عَزَّ وَجَلَّ) Knowledge is infinite and beyond the imagination of human beings.  Allah (عَزَّ وَجَلَّ) knew before creating everything that 'the thing' will be born with a specific characteristics/nature.  Thus Probate Archetypes (اعیان ثابہ) exist in Allah's (عَزَّ وَجَلَّ) knowledge (علم الہی) as 'Evidence' or 'Probation' or 'Proof of things' before they are created.

Kinds of Probate Archetypes (اعیان ثابتہ)

Probate Archetypes (اعیان ثابہ) are of two kinds.  (i) Facts of Allah (حقائق الہی), which are 'Effective' or 'Active';  and (ii) Facts of Universe or Facts of things or Facts of creatures' which are 'Affected' or 'Passive'. Existence of this Universe is dependent upon the refulgence (تجلّی) of the Facts of Allah (حقائق الہی) on the Facts of Creatures or things.

Effected or Passive Probate Archetypes (اعیان ثابتہ) are known as (a) Facts of things (حقائق اشیا), (b) Awareness of Allah (معلومات الہئہ), (c) Facts of Universe (حقائق کونیہ). 

Effective or Active Probate Archetypes are known as (a) Facts of Allah (حقائق الہی), (b) Facets of knowledge (صور علمیۂ), and (c) Purity Stone (حجر بحت).  

What is the difference between "Facts of Universe (حقایٔقِ کونیہ) and Facts of Allah (حقایٔقِ اِلٰہیہ)?

The first is, Allah (عَزَّ وَجَلَّ) knows about 'His own attributes'.  The other is He knows the facts of the creatures.  These two have different realities.  One is knowledge ( عالِمیت  - what is known to Allah about Himself), the other is awareness ( معلومیت  - subject knowledge or what is known to Allah about His creation). 

What is the Evidence of Probate Archetypes (اعیانِ ثابِتہ) ?

Does Allah (عَزَّ وَجَلَّ) know the creatures before their birth or after they were born?  

If He knew the creatures after they were born, the attribute of pre-creation ignorance will be associated with Allah (عَزَّ وَجَلَّ).  Allah's (عَزَّ وَجَلَّ) knowledge is eternal.  It has neither increased nor decreased.  Therefore, Allah (عَزَّ وَجَلَّ) knew the abilities of creatures before they were created.  


Juz 14,  An-Nahl, Verse 041

وَالَّذِينَ هَاجَرُوا فِي اللَّهِ مِنْ بَعْدِ مَا ظُلِمُوا لَنُبَوِّئَنَّهُمْ فِي الدُّنْيَا حَسَنَةً وَلَأَجْرُ الْآَخِرَةِ أَكْبَرُ لَوْ كَانُوا يَعْلَمُونَ [ Those who migrate for the sake of Allah after they have been wronged, We will surely settle them in a good place in the world, and the reward of the Hereafter is surely greater, if only they could know. ]


Juz 14,  An-Nahl, Verse 042

الَّذِينَ صَبَرُوا وَعَلَى رَبِّهِمْ يَتَوَكَّلُونَ [ Those who are patient and put their trust in their Lord. ]


Juz 14,  An-Nahl, Verse 043

وَمَا أَرْسَلْنَا مِنْ قَبْلِكَ إِلَّا رِجَالًا نُوحِي إِلَيْهِمْ فَاسْأَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لَا تَعْلَمُونَ [ The Apostles We sent before you (O' Apostle Mohammad ﷺ), and to whom We revealed Our Message, were also human beings. If you (polytheists) do not know (this already), then ask those who have knowledge (of the Scriptures). ]


Juz 14,  An-Nahl, Verse 044

بِالْبَيِّنَاتِ وَالزُّبُرِ وَأَنْزَلْنَا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ وَلَعَلَّهُمْ يَتَفَكَّرُونَ [ (We sent Apostles) with clear proofs and divine Books. And We have sent down to you (O Apostle  ﷺ) the Reminder, so that you may explain to people what has been revealed for them, and perhaps they will reflect. ]


Juz 14,  An-Nahl, Verse 045

أَفَأَمِنَ الَّذِينَ مَكَرُوا السَّيِّئَاتِ أَنْ يَخْسِفَ اللَّهُ بِهِمُ الْأَرْضَ أَوْ يَأْتِيَهُمُ الْعَذَابُ مِنْ حَيْثُ لَا يَشْعُرُونَ [ Then, do those who devise evil plots,  feel secure that Allah will not cause the earth to swallow them?  Or that the torment will not come upon them in (many) ways they cannot comprehend? ]


Juz 14,  An-Nahl, Verse 046

أَوْ يَأْخُذَهُمْ فِي تَقَلُّبِهِمْ فَمَا هُمْ بِمُعْجِزِينَ [ Or that He will not seize them as they move around, and they will not be able to elude (His grasp). ]


Juz 14,  An-Nahl, Verse 047

أَوْ يَأْخُذَهُمْ عَلَى تَخَوُّفٍ فَإِنَّ رَبَّكُمْ لَرَءُوفٌ رَحِيمٌ [ Or that He will not destroy them gradually?  But your Lord is truly Gracious, Most Merciful. ]


Juz 14,  An-Nahl, Verse 048

أَوَلَمْ يَرَوْا إِلَى مَا خَلَقَ اللَّهُ مِنْ شَيْءٍ يَتَفَيَّأُ ظِلَالُهُ عَنِ الْيَمِينِ وَالشَّمَائِلِ سُجَّدًا لِلَّهِ وَهُمْ دَاخِرُونَ [ Have they not regarded that whatever thing Allah has created casts its shadow to the right and to the left, prostrating to Allah in utter humility? ]
Deviant sects like Salafis, Deobandis and their like minded groups cite the above verse to claim that the shadow of the Prophet (صلى الله عليه و آله وسلم) was visible.  This is a misleading argument. 
The above verse is with reference to the disbelievers who refuse to accept their Lord's absolute sovereignty in the Cosmos. The verse explains that you are a creature, so remain humble in front of your Lord.  Even if you deny to prostrate to Allah (عَزَّ وَجَلَّ) as per His commandments, look  at your shadow during the day, at left side and right side is prostrating to Allah.
Salafis, Deobandis, Kharijis and their like minded groups have the habit of imposing verses of Quran meant for disbelievers on the Prophet (صلى الله عليه و آله وسلم), Sahabah and Awliya Allah.
(1) It is in Hadith - وكان ‏ ‏ابن عمر ‏ ‏يراهم شرار خلق الله ‏ ‏وقال إنهم انطلقوا إلى آيات نزلت في الكفار فجعلوها على المؤمنين - Ibn Umar (رضئ اللہ تعالی عنہ) considered the Khawarij and the heretics (Salafis, Deobandis and their like minded groups) as the worst beings in creation (meaning worst than Satan and his subordinate Shayateen), and he said : 'They went to verses which were revealed about the disbelievers (the pagans of Makka) and applied them to the Believers (Prophets, Sahabah, Awliya Allah and Muslims).  (Bukhari). 
(2) It is in Hadith - Abdullah bin Umar (رضئ اللہ تعالی عنہ) narrated that the Prophet (صلى الله عليه و آله وسلم) told his companions : 'I am not like you.  I live with my Sustainer (رب) who feeds and provides me drink.  (Bukhari, Muslim).
(3) It is in Quran - قَدْ جَاءَكُم مِّنَ اللَّهِ نُورٌ وَكِتَابٌ مُّبِينٌ  (From Allah has come to you a Light and a Book manifest.) (Al-Maeda - 15).
The above verse is very clear in describing Prophet Mohammad (صلى الله عليه و آله وسلم)  as "Noor from Allah (عَزَّ وَجَلَّ).  In the exegesis (Tafseer) of the above verse, many well known  Ulema have confirmed that the  "light"  refers to Prophet Mohammad (صلى الله عليه و آله وسلم). 

(i) Suyuti in Tafsir al-Jalalayn.   (ii) Feruzabadi in the Tafsir Ibn `Abbas entitled Tanwir al-miqbas (p. 72). (iii) Imam Fakhr al-Din al-Razi, in his Tafsir al-kabir (11:189). (iv) Qadi Baidawi in his Tafsir Anwar at-Tanzil. (v) Al-Baghawi in his Tafsir Ma`alim at-Tanzil (2:23).  (vi) Al-Shirbini in his Tafsir al-Siraj al-Munir (p. 360). (vii)  Tafsir Abi Sa`ud (4:36). (viii) Thana’ullah Pani Pati in his Tafsir al-mazhari, (3:67). (ix) Shaikh Mohammad Abdul Qadeer Siddiqui (رحمتہ اللہ علیہ) in his Tafseer-e-Siddiqui. (x) Ibn Jarir al-Tabari in his Tafsir jami` al-bayan  (xi) Al-Khazin in his Tafsir (2:28).  (xii) Al-Nasafi in his commentary Tafsir Al-Madarik (1:276) and al-Qasimi in his Mahasin at-ta’wil (6:1921)  (xiii) Ahmad al-Sawi in his commentary on Tafsir al-Jalalayn (1:258)  (xiv) Sayyid Mahmud al-Alusi in his commentary  Tafsir Ruh al-Ma`ani (6:97)  

(4) It is in Hadith - It is related from Jabir (رضئ اللہ تعالی عنہ) that he said : 'I once saw the Apostle of Allah (صلى الله عليه و آله وسلم) on the night of a full moon. On that night he wore red (striped) clothing.  At times I looked at the full moon and at times at the Apostle of Allah (صلى الله عليه و آله وسلم). Ultimately I came to the conclusion that the Apostle of Allah (صلى الله عليه و آله وسلم) was more handsome, beautiful and more radiant than the full moon.' (Shamail-e-Tirmidhi) 

(5) It is in Hadith - Imam Ibn al-Jawzi in his Kitabul-Wafa narrates a Hadith from Abdullah ibn Abbas (رضئ اللہ تعالی عنہ) who  said : "The Apostle of Allah (صلى الله عليه و آله وسلم) had no shadow, not while standing in the sun, but the brilliance of his light (nur) surpassed the rays of the sun; nor while sitting before a burning light, but his luminous light excelled the luster of the light". (Kitab al-Wafa by Ibn al-Jawzi)   

(6) It is in Hadith - Imam Nasafi in his Tafseer Madaarik narrates from  Uthman bin Affaan (رضئ اللہ تعالی عنہ),   that he said to the Prophet (صلى الله عليه و آله وسلم) : "Allah Almighty does not let your shadow fall on the ground, so that no foot of man can fall on it". (Tafseer Madaarik by Imam Nasafi)

(7) It is in Hadith - Imam Jalaluddin Suyuti in his Khasaa'el  al-Kubra narrates from Ibn Saba (رضئ اللہ تعالی عنہ): "This is also a unique feature of the Prophet  (صلى الله عليه و آله وسلم) that his shadow did not touch the ground, because he was light (nur), and when he used to walk in the sunshine his shadow could not be seen." (Khasaa'el al-Kubra by Jalaluddin Suyuti)

(8) It is in Hadith -  Hakeem Tirmidhi  in his book Nawaadirul-Usool narrates from  Zakwaan (رضئ اللہ تعالی عنہ) a Sahabi of the Prophet (صلى الله عليه و آله وسلم) who said :  "The shadow of the Prophet  (صلى الله عليه و آله وسلم), could not be seen in the brightness of the sun,  or in moonlight". (Nawaadir al-Usool by Hakeem Tirmidhi)

It is a consensus of Islamic scholars that there was no shadow of Prophet Mohammad (صلى الله عليه و آله وسلم). We have described below opinions of some of them.  

(1) Imam Qadi Iyad (رحمتہ اللہ علیہ) in his Ash-Shifa states:  "The Prophet (صلى الله عليه و آله وسلم) did not possess a shadow in the brightness of the sun or in the moonlight, because he was light (nur)".

(2) Imam Ahmad Qastalani (رحمتہ اللہ علیہ) states in Al-Mawahibul-laduniyya: " The Prophet (صلى الله عليه و آله وسلم) did not possess a shadow in the brightness of the sun or moonlight.  

(3) Shaikh Abdul Haq Muhaddith Dehlvi (رحمتہ اللہ علیہ), who is  heavily quoted by Deobandis and their like minded groups, states in Madaarij an-nubuwwah : "The Prophet's (صلى الله عليه و آله وسلم)  shadow did not appear in sunshine nor in moonlight".

(4) Shaikh Mohammad Abdul Qadeer Siddiqui (رحمتہ اللہ علیہ), described it several of his books and in his  Tafseer-e-Siddiqui   that the shadow of Prophet Mohammad (صلى الله عليه و آله وسلم) did not appear in Sunshine or in the moonlight.

(5) Ghawth al-A'zam Shaikh Abd al-Qadir al-Jilani (رضئ اللہ تعالی عنہ) confirms the fact that the Prophet Mohammad's (صلى الله عليه و آله وسلم) shadow did not appear in sunshine or in moonlight.



Salafis, Deobandis and their like minded groups also quote following two Ahadith to establish that Prophet Mohammad’s (صلى الله عليه و آله وسلم) shadow appeared on the ground.

(1) It is in Hadith - Anas ibn Malik (رضئ اللہ تعالی عنہ) narrates that, one night the Apostle of Allah (صلى الله عليه و آله وسلم) led us in prayer, and during the prayer he stretched out his hand and then pulled it back. We said : “O Apostle of Allah (صلى الله عليه و آله وسلم) we saw you doing something in prayer that we did not see you do before.” The Apostle of Allah (صلى الله عليه و آله وسلم) said : “Indeed, Paradise was presented before me, and I saw in it, fruits that were low and near.   I intended to take one but was told to hold back, thus I held back.  Then Hell was presented before me until  I saw my and your shadow in it, thus I gestured to you to move back.” (Mustadrak al-Hakim, 4/456).

The above Hadith is misunderstood by the followers of deviant sects.   In the above Hadith, the Prophet (صلى الله عليه و آله وسلم) says : 'Then Hell was presented before me until  I saw my and your shadow in it,  thus I gestured to you to move back.'

Hell has been referred to as Fire in Quran which burns human bodies as punishment.  Therefore, when the Hell was presented to  Prophet (صلى الله عليه و آله وسلم), the brightness of the Hell was in front of  him. Then, how come his shadow will appear in the Hell?  If at all he had a shadow (as wrongly claimed by Salafis), it will appear behind him.  Therefore, the meanings of this Hadith are, 'the Prophet (صلى الله عليه و آله وسلم) could see into the Hell from a touching distance'.  And he gestured to move back from this kind of closeness of fire. In this Hadith, "I could see the Shadow in it" is used as a metaphor which emphasizes the closeness with which the Prophet (صلى الله عليه و آله وسلم) witnessed the Hell.

It is in Hadith - Ummul Momineen A’isha (رضئ اللہ تعالی عنہا) narrates that once while the Apostle of Allah (صلى الله عليه و آله وسلم)  was on a journey, the camel of Ummul Momineen Safiyya (رضئ اللہ تعالی عنہا) fell ill.  Ummul Momineen Zainab (رضئ اللہ تعالی عنہا) (who also accompanied this journey) had an extra camel. The Apostle of Allah (صلى الله عليه و آله وسلم) said to  Zainab (رضئ اللہ تعالی عنہا) :  'The camel of  Safiyya (رضئ اللہ تعالی عنہا) has become ill, can you lend her your extra camel? ”   She replied : “should I give that Jew?'  (Before converting to Islam, Safiyyah (رضئ اللہ تعالی عنہا) was  a Jew). So, ( the Apostle of Allah - صلى الله عليه و آله وسلم  did not like this utterance, and)  left  Zainab (رضئ اللہ تعالی عنہا) for two or three months as he would not come to her.  She says : 'Until one day, at midday, I could see the shadow of the Apostle of Allah  (صلى الله عليه و آله وسلم) approaching.” (Musnad Ahmad, 6-132)

The above Hadith is misunderstood by deviant sects.   The Hadith states 'Until one day, at midday, I could see the shadow of the Apostle of Allah  (صلى الله عليه و آله وسلم)  approaching.”  

All Ummaha-tul-Momineen were provided with rooms adjacent to each other,  close by Masjid-e-Nabawi (صلى الله عليه و آله وسلم).  No one could see the inside of Prophet's (صلى الله عليه و آله وسلم) household from outside as these rooms were always tightly closed. When, Prophet Mohammad  (صلى الله عليه و آله وسلم) went to see Ummul Momineen Zainab (رضئ اللہ تعالی عنہا),  she must have seen the Prophet (صلى الله عليه و آله وسلم)  approaching her all of a sudden after a long absence.  How could she see his shadow in the room  at mid-day when there is no shadow of the body falling on the ground even outside the room?  

Let us look at another possibility that  Prophet Mohammad (صلى الله عليه و آله وسلم) approached Ummul Momineen Zainab (رضئ اللہ تعالی عنہا), somewhere outside their residence.  Even in this scenario, she cannot see Prophet’s  (صلى الله عليه و آله وسلم) shadow approaching her, because the Hadith mentioned the time to be "mid day".  At mid day, the sun is straight on the head and we find no shadow falling on the ground. 

Therefore, the meanings of the above Hadith are, Ummul Momineen Zainab (رضئ اللہ تعالی عنہا) saw  Prophet (صلى الله عليه و آله وسلم) approaching her.  The shadow in this Hadith is used as a metaphor for the sudden approach of the Prophet (صلى الله عليه و آله وسلم) in front of her.  

It is important that we learn Quran and Ahadith in the company of  truthful Shaikhs of Ihsan.  If we try to learn Quran and Ahadith independently, we are sure to get mislead and go astray.  

If the shadow of Prophet (صلى الله عليه و آله وسلم) was there, then  we could have found its mention in many Ahadith in Saha Sitta.  The above two Ahadith which are misquoted by Salafis, Deobandis and their like minded groups are taken from Musnad Ahmad and Mustadrak Al-Hakim.  It is the practice of the deviant sects that they search the entire Islamic literature to find something which they can misinterpret to downgrade the respect and honor of Prophet Mohammad (صلى الله عليه و آله وسلم) and to equate him with sinful human beings.  They do the same thing with Sahabah and Awliya Allah.

Who were the people who used to equate Prophet Mohammad  (صلى الله عليه و آله وسلم) with normal sinful human beings?  They were Makkan Pagans. 

It is in Quran -   وَقَالُوا مَالِ هَـٰذَا الرَّسُولِ يَأْكُلُ الطَّعَامَ وَيَمْشِي فِي الْأَسْوَاقِ ۙ لَوْلَا أُنزِلَ إِلَيْهِ مَلَكٌ فَيَكُونَ مَعَهُ نَذِيرًا [ (the Makkan pagans used to say) ‘What is there in this Apostle (صلى الله عليه و آله وسلم) and other people of Makkah,  he eats food like us and goes around the markets like us’. (Al-Furqan – 7).

The deviant sects, Salafis, Deobandis, Kharijis and their like minded groups follow the foot steps of Makkan Pagans.


Juz 14,  An-Nahl, Verse 049

وَلِلَّهِ يَسْجُدُ مَا فِي السَّمَوَاتِ وَمَا فِي الْأَرْضِ مِنْ دَابَّةٍ وَالْمَلَائِكَةُ وَهُمْ لَا يَسْتَكْبِرُونَ  [ To Allah prostrates whatever is in the heavens and whatever is on the earth, including animals and angels, and they are not arrogant. ]
The above is 'the verse of Sajda' (آیت سجدہ).  If someone is reading it alone,  should do prostration (سجدة) alone.  If it is read loudly in an audience, the reciter and all the listeners should do 'Prostration of Recitation' (Sajda-e-Tilaawah -  سجدة التلاوة) individually.
The Prostration can be done in sitting or standing position.  In the Hanafi school of thought, 'Prostration of Recitation' (Sajda-e-Tilaawah -  سجدة التلاوة) is obligatory (Fardh).  With Shafii and Maliki, it is Sunnah.
It is in Hadith -  'When you have recited a verse requiring Sajdah-e-Tilaawaah, you should go down for Sajdah with Allahu-Akbar and rise from Sajdah with Allahu-Akbar, which may be performed sitting, though it is preferable to prostrate oneself from the standing position. (Abu Dawood)
Have the intention to do Prostration of recitation (سجدة التلاوة). The place where you are reading/reciting Quran should be clean. Turn towards Qibla, say (quietly) Allahu Akbar, go into prostration once, recite the 'Tasbih of Sajdah' 'Subhana Rabbi al-A'alaa' (سبحان ربّي الاعلى ) at least 3 times and raise from the Sajda saying Allahu Akbar.


Juz 14,  An-Nahl, Verse 050

يَخَافُونَ رَبَّهُمْ مِنْ فَوْقِهِمْ وَيَفْعَلُونَ مَا يُؤْمَرُونَ  [ They have fear of Allah for His power over them, and act as commanded. ]

Juz 14,  An-Nahl, Verse 051

وَقَالَ اللَّهُ لَا تَتَّخِذُوا إِلَهَيْنِ اثْنَيْنِ إِنَّمَا هُوَ إِلَهٌ وَاحِدٌ فَإِيَّايَ فَارْهَبُونِ  [ Allah has commanded : 'You shall not worship two gods : there exists only One God, I am the One so fear Me.' ]
Many people believe in the pairs of gods and Deities, one for good and the other for evil; one male and the other female. Many others have devised many gods for various purposes and they worship their idols. Allah (عَزَّ وَجَلَّ) commands that 'there is no God but He, so people should pray Him only. 

Juz 14,  An-Nahl, Verse 052

وَلَهُ مَا فِي السَّمَوَاتِ وَالْأَرْضِ وَلَهُ الدِّينُ وَاصِبًا أَفَغَيْرَ اللَّهِ تَتَّقُونَ  [ And to Him belongs whatever is in the heavens and the earth, and His obedience and devotion is obligatory.  Will you then fear any other than Allah? ]


Juz 14,  An-Nahl, Verse 053

وَمَا بِكُمْ مِنْ نِعْمَةٍ فَمِنَ اللَّهِ ثُمَّ إِذَا مَسَّكُمُ الضُّرُّ فَإِلَيْهِ تَجْأَرُونَ [ Whatsoever the blessing you have is surely from Allah, and when in trouble you turn to Him in supplication. ]


Juz 14,  An-Nahl, Verse 054

ثُمَّ إِذَا كَشَفَ الضُّرَّ عَنْكُمْ إِذَا فَرِيقٌ مِنْكُمْ بِرَبِّهِمْ يُشْرِكُونَ [ Yet no sooner  He relieves you from the distress,  some of them ascribe partners to their Lord.]


Juz 14,  An-Nahl, Verse 055

لِيَكْفُرُوا بِمَا آَتَيْنَاهُمْ فَتَمَتَّعُوا فَسَوْفَ تَعْلَمُونَ [ As if to show their ingratitude for the favors that We bestow on them.   Enjoy yourselves; soon you will come to know the consequences.]


Juz 14,  An-Nahl, Verse 056

وَيَجْعَلُونَ لِمَا لَا يَعْلَمُونَ نَصِيبًا مِمَّا رَزَقْنَاهُمْ تَاللَّهِ لَتُسْأَلُنَّ عَمَّا كُنْتُمْ تَفْتَرُونَ [ And they assign to those (idols), who know nothing, a share of what We have given them. By Allah! You will certainly be questioned about whatever (lies) you used to fabricate (against Allah).]


Juz 14,  An-Nahl, Verse 057

وَيَجْعَلُونَ لِلَّهِ الْبَنَاتِ سُبْحَانَهُ وَلَهُمْ مَا يَشْتَهُونَ [ And they attribute (angels as) daughters to Allah, the glorious.  But for themselves, they would like to have what they desire most (sons). ]


Juz 14,  An-Nahl, Verse 058

وَإِذَا بُشِّرَ أَحَدُهُمْ بِالْأُنْثَى ظَلَّ وَجْهُهُ مُسْوَدًّا وَهُوَ كَظِيمٌ [ When one of them is brought the news of a (just born) female (to his wife), his face becomes darkened and he chokes with suppressed agony. ]


Juz 14,  An-Nahl, Verse 059

يَتَوَارَى مِنَ الْقَوْمِ مِنْ سُوءِ مَا بُشِّرَ بِهِ أَيُمْسِكُهُ عَلَى هُونٍ أَمْ يَدُسُّهُ فِي التُّرَابِ أَلَا سَاءَ مَا يَحْكُمُونَ [ And he hides from people for shame at the news, (asking himself) whether he should keep her in disgrace, or bury her in the ground.  How bad is the judgement that they make? ]


Juz 14,  An-Nahl, Verse 060

لِلَّذِينَ لَا يُؤْمِنُونَ بِالْآَخِرَةِ مَثَلُ السَّوْءِ وَلِلَّهِ الْمَثَلُ الْأَعْلَى وَهُوَ الْعَزِيزُ الْحَكِيمُ [ Those who do not believe in the Hereafter set an evil example, and for Allah is the highest attribute. He is Exalted in Might, (and) Wise. ]


Juz 14,  An-Nahl, Verse 061

وَلَوْ يُؤَاخِذُ اللَّهُ النَّاسَ بِظُلْمِهِمْ مَا تَرَكَ عَلَيْهَا مِنْ دَابَّةٍ وَلَكِنْ يُؤَخِّرُهُمْ إِلَى أَجَلٍ مُسَمًّى فَإِذَا جَاءَ أَجَلُهُمْ لَا يَسْتَأْخِرُونَ سَاعَةً وَلَا يَسْتَقْدِمُونَ [ Were Allah to take mankind to task for their wrongdoing, He would not leave any living being upon earth. But He gives them respite for a specified time; so when their time comes they cannot defer it by a single hour nor can they advance it. ]


Juz 14,  An-Nahl, Verse 062

وَيَجْعَلُونَ لِلَّهِ مَا يَكْرَهُونَ وَتَصِفُ أَلْسِنَتُهُمُ الْكَذِبَ أَنَّ لَهُمُ الْحُسْنَى لَا جَرَمَ أَنَّ لَهُمُ النَّارَ وَأَنَّهُمْ مُفْرَطُونَ [ They attribute to Allah what they hate (for themselves), and their tongues assert the falsehood that all good things are (only) for them.  Without doubt for them is the Fire, to which they are heading earnestly. ]


Juz 14,  An-Nahl, Verse 063

تَاللَّهِ لَقَدْ أَرْسَلْنَا إِلَى أُمَمٍ مِنْ قَبْلِكَ فَزَيَّنَ لَهُمُ الشَّيْطَانُ أَعْمَالَهُمْ فَهُوَ وَلِيُّهُمُ الْيَوْمَ وَلَهُمْ عَذَابٌ أَلِيمٌ  [ By Allah, We have certainly sent (Apostles) to nations before you. But Satan made their deeds seem attractive to them. So he is their master today and there is a painful punishment for them. ]


Juz 14,  An-Nahl, Verse 064

وَمَا أَنْزَلْنَا عَلَيْكَ الْكِتَابَ إِلَّا لِتُبَيِّنَ لَهُمُ الَّذِي اخْتَلَفُوا فِيهِ وَهُدًى وَرَحْمَةً لِقَوْمٍ يُؤْمِنُونَ  [ We did not send down the Book to you (O' Prophet ﷺ) except (for the purpose) that you may clarify to them what they differ in, and as a guidance and mercy for a people who believe. ]


Juz 14,  An-Nahl, Verse 065

وَاللَّهُ أَنْزَلَ مِنَ السَّمَاءِ مَاءً فَأَحْيَا بِهِ الْأَرْضَ بَعْدَ مَوْتِهَا إِنَّ فِي ذَلِكَ لَآَيَةً لِقَوْمٍ يَسْمَعُونَ  [ Allah sends down water from the sky with which He revives the earth after its death. There is indeed a sign in that for a people who listen. ]


Juz 14,  An-Nahl, Verse 066

وَإِنَّ لَكُمْ فِي الْأَنْعَامِ لَعِبْرَةً نُسْقِيكُمْ مِمَّا فِي بُطُونِهِ مِنْ بَيْنِ فَرْثٍ وَدَمٍ لَبَنًا خَالِصًا سَائِغًا لِلشَّارِبِينَ [ There is indeed a moral for you in the cattle. We give you to drink of that which is in their bellies from between (intestinal) waste and blood, as pure milk, pleasant to those who drink. ]