دعونا نصحّح العقيدة الاسلامية





تفسيرِ اَسَدی




JUZ 1.7  ALIF LAAM MEEM  (الم)


سورة البقرة

The Cow

Al-Baqara | Sura # 2| 286 verses | Madinan


بِسْمِ اللَّهِ الرَّحْمَـٰنِ الرَّحِيمِ 

In the name of Allah, the Most Compassionate and Most Merciful
Juz 1, Al-Baqara, Verse 102
وَاتَّبَعُوا مَا تَتْلُوا الشَّيَاطِينُ عَلَى مُلْكِ سُلَيْمَانَ وَمَا كَفَرَ سُلَيْمَانُ وَلَكِنَّ الشَّيَاطِينَ كَفَرُوا يُعَلِّمُونَ النَّاسَ السِّحْرَ وَمَا أُنْزِلَ عَلَى الْمَلَكَيْنِ بِبَابِلَ هَارُوتَ وَمَارُوتَ وَمَا يُعَلِّمَانِ مِنْ أَحَدٍ حَتَّى يَقُولَا إِنَّمَا نَحْنُ فِتْنَةٌ فَلَا تَكْفُرْ فَيَتَعَلَّمُونَ مِنْهُمَا مَا يُفَرِّقُونَ بِهِ بَيْنَ الْمَرْءِ وَزَوْجِهِ وَمَا هُمْ بِضَارِّينَ بِهِ مِنْ أَحَدٍ إِلَّا بِإِذْنِ اللَّهِ وَيَتَعَلَّمُونَ مَا يَضُرُّهُمْ وَلَا يَنْفَعُهُمْ وَلَقَدْ عَلِمُوا لَمَنِ اشْتَرَاهُ مَا لَهُ فِي الْآَخِرَةِ مِنْ خَلَاقٍ وَلَبِئْسَ مَا شَرَوْا بِهِ أَنْفُسَهُمْ لَوْ كَانُوا يَعْلَمُونَ  - [And they followed what the devils recite during Sulaiman (عليه السلام) reign and Sulaiman (عليه السلام) did not turn faithless, but it was the devils who were faithles, teaching the people magic, and what was sent down to the two angels at Babylon, Haroot and Maroot, and they would not teach anyone without saying : 'We are only a test, so do not be faithless.'  But they would learn from those two that with which they would cause a split between man and his wife, though they could not harm anyone with it except with Allah’s permission. And they would learn that which would harm them and bring them no benefit; though they surely knew that anyone who buys it,  has no share in the Hereafter. Certainly, evil is that for which they sold themselves; had they known! .]
Jews had spread many misleading and evil stories about Allah's Apostles, particularly about Dawood (عليه السلام) and Sulaiman (عليه السلام). Quran provides us facts in this context.  In the above verse, Allah (عَزَّ وَجَلَّ) says that some Israelis during the time of Sulaiman (عليه السلام) followed the evil Jinns who taught them magic. 
Sulaimain (عليه السلام) enjoyed enormous power over men and jinns. During his reign.  Both these species worked for him.  In this, there was some mix up between the two, meaning the Jinns and humans came in contact with each other.  
The evil jinns are referred as Devils in this verse and many Israelis secretly befriended and followed them.  Allah (عَزَّ وَجَلَّ) says that Sulaiman (عليه السلام) did not teach them magic.  He was an Apostle of Allah, sent down to teach and guide the right path of Allah (عَزَّ وَجَلَّ).
During the reign of Hadhrat Sulaiman (عليه السلام), two angels descended to Earth and stationed in Babylon as a test for Israelis.  It is reported that they lived like human beings but somehow Israelis knew that they had extraordinary powers.  They approached them to learn from them certainly knowledge they possessed. It is reported that the angels used to warn them that they are there as a test and if anyone learn from them, they will become faithless.  In spite of their warnings, people insisted on learning the magic from them. Most sought after magic was how to create misunderstandings between wife and husband in order to split them. Allah (عَزَّ وَجَلَّ) says that certainly they could not harm anyone except by Allah's (عَزَّ وَجَلَّ) will. As a matter of fact, learning the magic harmed them more than it  harmed others.  
Juz 1, Al-Baqara, Verse 103
وَلَوْ أَنَّهُمْ آَمَنُوا وَاتَّقَوْا لَمَثُوبَةٌ مِنْ عِنْدِ اللَّهِ خَيْرٌ لَوْ كَانُوا يَعْلَمُونَ  [And If they had believed and were mindful, their reward from Him would have been far better, if only they knew. ] 
Juz 1, Al-Baqara, Verse 104
يَا أَيُّهَا الَّذِينَ آَمَنُوا لَا تَقُولُوا رَاعِنَا وَقُولُوا انْظُرْنَا وَاسْمَعُوا وَلِلْكَافِرِينَ عَذَابٌ أَلِيمٌ  [O you who believe! Do not say 'ra'ina', but say, 'unzurna', and listen. A painful punishment awaits the unbelievers. ]    

 In Arabic 'ra'ina (رَاعِنَا) means 'please take care of us' or 'please hold our hands'.  This word was used by Sahabah to address the Prophet (صلى الله عليه و آله وسلم to request him to look at them for explaining something which was not understood by them fully.  This happened mostly during Prophet's (صلى الله عليه و آله وسلم) teaching to groups of Sahabah.

When we look the Arabic meanings of both the words 'ra'ina' and 'unzurna' (انْظُرْنَا), they are more or less the same.  Then why did Allah  (عَزَّ وَجَلَّ) commanded Sahabah to use 'unzurna', instead of ra'ina?

Jews used to join the groups of Sahabah apparently to let Muslims believe that they wanted to know about Islam from the Prophet (صلى الله عليه و آله وسلم). In Hebrew and Syriac languages, a similar sounding word 'rai’na' was used as a slur to insult a person who is negligent. Since, the Jews were aware of these languages, they used this word with the intention to undermine the respect of the  Prophet (صلى الله عليه و آله وسلم) and thought that Muslims will not know about it.  Allah  (عَزَّ وَجَلَّ) exposed the evil of Jews and commanded Muslims to use the word 'Unzurna'. Muslims were also commanded to listen carefully to what the Prophet (صلى الله عليه و آله وسلم) says, so that they do not have to draw his attention towards them. 

Juz 1, Al-Baqara, Verse 105
مَا يَوَدُّ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ وَلَا الْمُشْرِكِينَ أَنْ يُنَزَّلَ عَلَيْكُمْ مِنْ خَيْرٍ مِنْ رَبِّكُمْ وَاللَّهُ يَخْتَصُّ بِرَحْمَتِهِ مَنْ يَشَاءُ وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ  [Neither those who disbelieve from among the People of the book,  nor those who associate partners with Allah, would like anything good to be sent down to you from your Lord, but Allah chooses for His mercy whoever He wills and His bounties are limitless.]
The disbelievers and polytheists did not like any good for the Prophet (صلى الله عليه و آله وسلم) and Muslims. They hated the fact the believers were blessed with the Prophet (صلى الله عليه و آله وسلم) and Quran. 
It is in Quran -  وَقَالُوا لَوْلَا نُزِّلَ هَـٰذَا الْقُرْآنُ عَلَىٰ رَجُلٍ مِّنَ الْقَرْيَتَيْنِ عَظِيمٍ  [They say, 'Why was this Qur’an not sent down to one of the great men of the two cities? ]  (Az-Zukhruf - 31)  

Makkan pagans and some people of the book, objected to the revelation of the Quran to Prophet Mohammad (صلى الله عليه و آله وسلم) and questioned why it wasn't sent to one of their  elites.  Allah replied that  - أَهُمْ يَقْسِمُونَ رَحْمَتَ رَبِّكَ [ Do they distribute the mercy of your Lord?]  (Az-Zukhruf - 32) 

They do not distribute Allah's (عَزَّ وَجَلَّ) mercy in the Cosmos, rather it is Prophet Mohammad (صلى الله عليه و آله وسلم) who distributes Allah's (عَزَّ وَجَلَّ) mercy in the Cosmos.  

It is in Hadith - The Prophet (صلى الله عليه و آله وسلم) said, Allah (عَزَّ وَجَلَّ) gives and I distribute. (Bukhari)

It is in Quran - وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِّلْعَالَمِينَ [ O' Prophet  We have not sent you except for the mercy upon all the worlds.] (Al-Anbiya - 107)

It is in Quran - يُرِيدُونَ أَن يُطْفِئُوا نُورَ اللَّهِ بِأَفْوَاهِهِمْ وَيَأْبَى اللَّهُ إِلَّا أَن يُتِمَّ نُورَهُ وَلَوْ كَرِهَ الْكَافِرُونَ  -  هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَىٰ وَدِينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ وَلَوْ كَرِهَ الْمُشْرِكُونَ [ They seek to extinguish Allah's light with their mouths. Whereas Allah refuses but to complete His light, even if the unbelievers detest it. He is Who has sent His Apostle ﷺ with the guidance and the Religion of truth that He may make it prevail over all religions, however hateful this may be to those who are  Mushrikeen. ] ( (At-Tawba - 32-33)

Juz 1, Al-Baqara, Verse 106
مَا نَنْسَخْ مِنْ آَيَةٍ أَوْ نُنْسِهَا نَأْتِ بِخَيْرٍ مِنْهَا أَوْ مِثْلِهَا أَلَمْ تَعْلَمْ أَنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ  [ If We (Allah) change or turn out (distance) our signs (traces), symbols; cause them to be forgotten because of outstretched, extended period of time, then We bring to you an equivalent or better sign].
It is important to know that the word (آيَةٍ) is used in Quran in three different meanings, viz, 'sign', 'symbol' and 'verse'.  The word Ayah ( آَيَةٍ) in the above verse does not mean the verse of the Quran.  It means the signs or symbols of Allah (عَزَّ وَجَلَّ) in the Cosmos. 
Many people get confused in the meanings of this verse. And they translated it as  [Any revelation We cause to be nullified or forgotten, We replace it with something better or similar. Do you not know that Allah has power over everything?]
The above translation is incorrect.  The issue of abrogation and abrogated has been discussed in detail in Tafseer-e-Siddiqui written by Shaikh Mohammad Abdul Qadeer Siddqui (رحمتہ اللہ علیہ). The following explanation of this issue is based on his explanation.
The Quran is protected by the following commandment.

It is in Quran -  إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ [ We (Allah) have descended Quran and We only will preserve it.] (Al-Hijr - 9).   

From the beginning, till now, there are continuously millions of people who continuously memorize Quran. Quran remains the same and not even a vowel sign has been changed in the past 1450 years.  The question is, which verse was made to be forgotten? 

The appearances of newer manifestations of divine omnipotence is incessant in the Cosmos from the beginning and will remain so for ever.  Therefore, this verse is related to the divine signs and not the verses of the holy Quran.

There are many verses in Quran where the word (آيَةٍ) is used in the meaning of 'traces of omnipotence' and 'signs'.  

(i)  لِنُرِيَهُ مِنْ آيَاتِنَا  [To show him of Our signs.] (Al-Isra - 1) 

(ii)  سَيُرِيكُمۡ ءَايَـٰتِهِ  [He will show you His signs ] (An-Naml - 93)

(iii)  إِنَّ فِي السَّمَاوَاتِ وَالْأَرْضِ لَآيَاتٍ لِّلْمُؤْمِنِينَ [Indeed, within the heavens and earth are signs for the believers. ] (Al-Jaathiya - 2)

(iv) وَفِي الْأَرْضِ آيَاتٌ لِّلْمُوقِنِينَ    [And on the earth are signs for the certain (in faith) (Adh-Dhariyaat - 20). 

Thus the correct meaning of this verse is  -  مَا نَنسَخْ مِنْ آيَةٍ أَوْ نُنسِهَا نَأْتِ بِخَيْرٍ مِّنْهَا أَوْ مِثْلِهَا  [ If We (Allah) change or turn out (distance) our signs (traces), symbols; cause them to be forgotten because of outstretched, extended period of time, then We bring to you an equivalent or better sign].

This verse is the essence of the issue of abrogator (نَاسِخْ) and abrogated (نَسْخْ).  If we understand this issue in its correct context, a lot of confusion can be avoided in understanding the meanings of Quran

Ibn Hazm wrote : Once Hadhrat Ali (رضئ الله تعالی عنه) happened to pass by a Qazi (Judge).  He asked the Qazi, can you understand and differentiate between abrogator (نَاسِخْ) and abrogated (نَسْخْ).?  The Qazi replied, No sir. Then Hadhrat Ali (رضئ الله تعالی عنه) said, you have perished yourself and made others perish. 

In the older idiomatic usage, the meaning of 'Abrogation' was 'Change and alteration'.  Thus, the meaning of Hadhrat Ali's (رضئ الله تعالی عنه) behest was 'Do you know those verses by which any common verse (becomes) specialized or a few people are exempted from them.

Let us look at some facts why this confusion of abrogation of verses continued for so long and why great many commentators got confused in this regard. 

(i) When the Quran discontinued or changed the practices and imperatives of the times of illiteracy and other religions, the earlier (commentators) used to say that this verse is an abrogator (نَسْخْ).  But did they consider the new verse has abrogated an earlier verse or Quranic commandment? Never. 

(ii) Sometimes a general commandment is given,  and for a specific circumstance, a specific order is given.  If the specific order is concurrent (simultaneous) with the general commandment, it is called an exception.  If a specific order is given on some other occasion, this exclusive command should not be termed as abrogator of the general command. 

Consider this verse - وَالْعَصْرِ- إِنَّ الإنْسَانَ لَفِی خُسْرٍ - إِلا الَّذِینَ آمَنُوا   [ By the declining day,  indeed, mankind is in loss, except for those who have believed. ] (Al-Asr - 1-3)

From  (إِلا الَّذِینَ آمَنُوا ), does it imply that the commandment of (إِنَّ الإنْسَانَ لَفِی خُسْرٍ) has been abrogated?  Never.

(iii) Sometimes the orders are for a specific place as well as for a specific time frame.  After sometime the (earlier) temporary order ceases to be in force, as it was commanded for that particular period.  It is not that  the commandment is cancelled.  For instance, an emergency is declared in a country in view of an extra-ordinary happening, like famine or war. Once this is over, that emergency does not remain in force.  In this circumstance, to say that the order for emergency is cancelled, is not correct. Rather in view of the expiry of that period, the order does not remain in force. 

It is in Quran - وَإِذْ أَخَذَ اللَّهُ مِيثَاقَ النَّبِيِّينَ لَمَا آتَيْتُكُم مِّن كِتَابٍ وَحِكْمَةٍ ثُمَّ جَاءَكُمْ رَسُولٌ مُّصَدِّقٌ لِّمَا مَعَكُمْ لَتُؤْمِنُنَّ بِهِ وَلَتَنصُرُنَّهُ ۚ قَالَ أَأَقْرَرْتُمْ وَأَخَذْتُمْ عَلَىٰ ذَ‌ٰلِكُمْ إِصْرِي ۖ قَالُوا أَقْرَرْنَا ۚ قَالَ فَاشْهَدُوا وَأَنَا مَعَكُم مِّنَ الشَّاهِدِينَ  [And behold, Allah took the covenant (promise) of (all) the Prophets, saying 'I give you a book and wisdom; then comes to you an Apostle confirming what is with you; do you believe in him and render him help.'  Allah said, 'do you agree and take this covenant as binding on you'?  They said 'we bear witness', and I am with you among the witnesses'  ]  (Aal-e-Imran - 81) .

The above verse shows that the religions of all other Prophets were transitory.  After the advent of the seal of Prophet-hood (صلى الله عليه و آله وسلم), their time was over.  On this authenticity, all other Prophets' religions were not abrogated, rather their time was over.  Therefore, the earlier commandments also were not in force.

(iv)  Sometimes the objective is to promulgate a permanent commandment, but in its implementation, the severity is slowly increased till the time the capability of the people is improved to that level.  This is the excellence of graceful education and training. Thus, the orders given in the transitory stages are not cancelled, rather their time is over. 

Like, the wine was not prohibited instantaneously.  First it was said  لَا تَقْرَبُوا الصَّلَاةَ وَأَنتُمْ سُكَارَىٰ  [ Do not go near Salah when you are drunk] (An-Nisa - 43). 

Then after several stages wine was forbidden.  Thus the order لَا تَقْرَبُوا الصَّلَاةَ [ Do not go near Salah] is not cancelled, rather it  was the preamble and introduction of prohibition of wine.

(v) The Prophet's (صلى الله عليه و آله وسلم) command, sometimes is obligatory and sometimes an allowance is also given. Why should an order be termed as an Obligation (فرض) so that there is need to concede to its abrogation. 

Some orders are statutory and some are moral.  Why should a moral order be considered statutory so that its abrogation becomes necessary.  The Law Code does not hold a person responsible for moralistic obligations.

(vi) Sometimes one sentence has two meanings.  The person says something and the audience understand it differently.  Then the person explains it  in detail  in simple words. People think that the first order is cancelled.  As a matter of fact, the first and the second orders are essentially the same.  There was confusion in the comprehension of the listeners.

(vii) Sometimes an order is given on a specific incident which has passive restraint and limitation. In another sentence, that 'incidental restraint' does not remain (in view) rather it is a general command which is the objective of the stages of the (final) command.  People think that the limited command is abrogated.

(viii) Sometimes an order is given in regard to a specific matter.  People overlap it with other things and consider this order as contiguous.

(ix) People think that, from Madinite verses, that were revealed during the prevalence of Islam, the Makkan verses have been abrogated (cancelled).  The Prophet  (صلى الله عليه و آله وسلم) is the seal of Prophets. His religion is not for a specific period.  It will remain till Resurrection.  

Is the Muslim situation same in all  countries of the world? No. In many countries of the world,  Muslims are living like the Muslims lived in Makka in the beginning of Islam. For them, Makkan verses are still applicable. In some other countries, Muslims are living like the Muslims were living in Madina in the prevalence of Islamic rule.  For them, Madani verses are  applicable. Quranic verses and commandments are for everyone, depending upon their condition/situation. Makkan verses are not annulled, rather they are not pertinent to the Madinite state of affairs.


Juz 1, Al-Baqara, Verse 107
أَلَمْ تَعْلَمْ أَنَّ اللَّهَ لَهُ مُلْكُ السَّمَوَاتِ وَالْأَرْضِ وَمَا لَكُمْ مِنْ دُونِ اللَّهِ مِنْ وَلِيٍّ وَلَا نَصِيرٍ  [Do you not know that Allah is He,  to Whom the kingdom of the heavens and the earth belongs and that, besides Allah, you have no protector and no helper? ]  
Juz 1, Al-Baqara, Verse 108
أَمْ تُرِيدُونَ أَنْ تَسْأَلُوا رَسُولَكُمْ كَمَا سُئِلَ مُوسَى مِنْ قَبْلُ وَمَنْ يَتَبَدَّلِ الْكُفْرَ بِالْإِيمَانِ فَقَدْ ضَلَّ سَوَاءَ السَّبِيلِ  [Or do you intend to ask your Apostle ﷺ, as Musaؑ was asked before? And whoever exchanges faith for disbelief has certainly strayed from the midst of the way.
Allah (عَزَّ وَجَلَّ) is warning Muslims about outrageous demands made by the children of Israel from their Prophets. Details in this context have been covered in earlier verses. 
Juz 1, Al-Baqara, Verse 109
وَدَّ كَثِيرٌ مِنْ أَهْلِ الْكِتَابِ لَوْ يَرُدُّونَكُمْ مِنْ بَعْدِ إِيمَانِكُمْ كُفَّارًا حَسَدًا مِنْ عِنْدِ أَنْفُسِهِمْ مِنْ بَعْدِ مَا تَبَيَّنَ لَهُمُ الْحَقُّ فَاعْفُوا وَاصْفَحُوا حَتَّى يَأْتِيَ اللَّهُ بِأَمْرِهِ إِنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ - [ (O' Believers) many of the People of the Scripture wish they could turn you back to disbelief after you have believed, out of envy from themselves after the truth has become clear to them.  So pardon and overlook until Allah delivers His command. Indeed, Allah has power over all the things.]  
During Prophet's (صلى الله عليه و آله وسلم) time in the early stage of Islam,  Jews and Christians were active in Arabian peninsula to lead new Muslim converts away from Islam. Particularly, when Qibla was changed and after the battle of Uhad, they tried to sow the seed of suspicion in the minds of the new coverts to lure them away from Islam.  In spite of all this, Islam prevailed and they were disgraced.  History is witness in this regard.  
Christians and Jews are in power in the world in our times as well. They make every effort to attract Muslim youth away from Islam.  For this purpose, there are missionaries working in many countries of the world.  On one hand they portray Islam as extremist religion and try suppress Muslims all over the world, on the other they lure Muslim youth away from their religion. As has been the case in the past, now also Muslims need to have patience and wait for Allah's mercy  and for his favorable command.
Juz 1, Al-Baqara, Verse 110
وَأَقِيمُوا الصَّلَاةَ وَآَتُوا الزَّكَاةَ وَمَا تُقَدِّمُوا لِأَنْفُسِكُمْ مِنْ خَيْرٍ تَجِدُوهُ عِنْدَ اللَّهِ إِنَّ اللَّهَ بِمَا تَعْمَلُونَ بَصِيرٌ   [And establish prayer and pay Zakat. Any good that you send ahead for yourselves, you shall find it with Allah. Indeed Allah sees best what you do.
Juz 1, Al-Baqara, Verse 111
وَقَالُوا لَنْ يَدْخُلَ الْجَنَّةَ إِلَّا مَنْ كَانَ هُودًا أَوْ نَصَارَى تِلْكَ أَمَانِيُّهُمْ قُلْ هَاتُوا بُرْهَانَكُمْ إِنْ كُنْتُمْ صَادِقِينَ  - [ And they say, 'None will enter Paradise except the one who is a Jew or a Christian.' That is their wishful thinking.  Say, 'Produce your proof, if you are truthful.' ]
Wishful thinking is an unrealistic desire.  This desire is not based on reality.  Some people say that there is nothing wrong in dreaming and hanging on to wishful thinking even if you have no chance of attaining it.  They should know that this is not the case. It may temporarily please you and give you comfort, but the trauma the dreamer suffers when he or she comes to realization that he wasted his time in a delusion is indeed much painful that the happiness he gets in wishful thinking. 
At the time of death when people will face the angels appointed by the Lord, they will realize that they have wasted their whole life in a delusion.  And there is no way that you can repair it at the time of death.  Wishful thinking has destroyed them in their life and in Hereafter, both. The followers of deviant sects should understand this reality before it is too late for them.      
Juz 1, Al-Baqara, Verse 112
بَلَى مَنْ أَسْلَمَ وَجْهَهُ لِلَّهِ وَهُوَ مُحْسِنٌ فَلَهُ أَجْرُهُ عِنْدَ رَبِّهِ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ   [ In fact, anyone who directs himself wholly to Allah (by coming into Islamic fold) and do good will have his reward with his Lord. There is no fear for him, nor will he grieve.]
Sahih Iman is very important in life.  If you do not have Sahih Iman, you have lost in both the worlds.    
Juz 1, Al-Baqara, Verse 113
وَقَالَتِ الْيَهُودُ لَيْسَتِ النَّصَارَى عَلَى شَيْءٍ وَقَالَتِ النَّصَارَى لَيْسَتِ الْيَهُودُ عَلَى شَيْءٍ وَهُمْ يَتْلُونَ الْكِتَابَ كَذَلِكَ قَالَ الَّذِينَ لَا يَعْلَمُونَ مِثْلَ قَوْلِهِمْ فَاللَّهُ يَحْكُمُ بَيْنَهُمْ يَوْمَ الْقِيَامَةِ فِيمَا كَانُوا فِيهِ يَخْتَلِفُونَ - [ The Jews say, ‘The Christians have no ground whatsoever to stand on,’ and the Christians say, ‘The Jews have no ground whatsoever to stand on,’ though they both read the Scripture, and those who have no knowledge say the same; Allah will judge between them on the Day of Resurrection concerning their differences. ]    
When it comes to faith and the claim of Paradise, both Christians and Jews say that the other has 'no ground whatsoever to stand on. Meaning, they claim each other as disbelievers.  Even those who have no knowledge (nonbelievers) also claim the same.   Allah (عَزَّ وَجَلَّ) says that He will be the judge on the day of resurrection as He has the knowledge about all these people. And, as all these groups do not follow Allah's (عَزَّ وَجَلَّ) teachings, they cannot expect any good for them on the Day of Judgment. This is also a cursor for the followers of deviant sects among Muslims.
It is in Quran - وَمَن يُشَاقِقِ الرَّسُولَ مِن بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَىٰ وَيَتَّبِعْ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ نُوَلِّهِ مَا تَوَلَّىٰ وَنُصْلِهِ جَهَنَّمَ ۖ وَسَاءَتْ مَصِيرًا [And whoever opposes the Apostle of Allah (صلى الله عليه و آله وسلم ) after the path of guidance has become clear to him, and follows the path other than that of the (true) believers, We shall keep him in the same (state of disorientation) he has (himself) turned to, and shall (eventually) cast him into Hell and that is an evil dwelling. (An-Nisa - 115)
Juz 1, Al-Baqara, Verse 114
وَمَنْ أَظْلَمُ مِمَّنْ مَنَعَ مَسَاجِدَ اللَّهِ أَنْ يُذْكَرَ فِيهَا اسْمُهُ وَسَعَى فِي خَرَابِهَا أُولَئِكَ مَا كَانَ لَهُمْ أَنْ يَدْخُلُوهَا إِلَّا خَائِفِينَ لَهُمْ فِي الدُّنْيَا خِزْيٌ وَلَهُمْ فِي الْآَخِرَةِ عَذَابٌ عَظِيمٌ   [ And who could be more unjust than those who prohibit the mention of Allah's name in His Mosques and strive to have them destroyed?  Such people should not enter them without fear. There is disgrace for them in this world and painful punishment in the Hereafter.]
Like Muatazillites and Shias earlier, the Salafi, Wahhabis and their like minded groups are in power in Arabian Peninsula and other countries in our time.  They enjoy massive oil wealth. Muslims' sacred places of Makka and Madina are in their control for over 100 years now.  Their beliefs are strange. They undermine the respect of the Apostle of Allah (صلى الله عليه و آله وسلم) and have destroyed all traces of Islam in Hijaz.  They have not spared even the pious graves of Sahabah and Ahle Bait-e-Rasool (صلى الله عليه و آله وسلم).  They worship a  planetary size Idol God and claim their God has two eyes, two hands, two legs, fingers in hands and legs and he cannot come near his creatures and watches them from the skies.  They call this God as Allah.  
Salafis and their sub sects like Deobandis, and many others control most of the Muslims' mosques in the world. They use these mosques as their missionary centers to  mislead Muslims away from Islam.  We have written a lot about these sects to caution Muslims.  It is important that Muslims are aware of these missionary centers all over the world.
It is in Hadith -  Prophet Mohammad  (صلى الله عليه و آله وسلم) said : Among Muslims, there will be some people (scholars and their followers) who will lead people according to principles other than Prophet's  (صلى الله عليه و آله وسلم) Sunnah. There will be some others  who will invite people to the doors of Hell and whoever accepts their invitation, he will be thrown in  Hell. These misguided people will be from within the Muslim community. Muslims should stick to their chief (who is on the right path of Islam). If they do not find a Chief or the righteous group, they should "Keep away from all those different sects (Ammanis, Salafis, Deobandis, Shias, etc.), even if they had to bite (eat) the root of a tree, till they meet Allah (عَزَّ وَجَلَّ).  Part of Hadith. (Bukhari Book # 56, Hadith # 803 and Muslim Book # 20, Hadith # 4553). 
Juz 1, Al-Baqara, Verse 115
وَلِلَّهِ الْمَشْرِقُ وَالْمَغْرِبُ فَأَيْنَمَا تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ إِنَّ اللَّهَ وَاسِعٌ عَلِيمٌ  [And to Allah belongs the east and the west.  So whichever side you turn you will find Allah. Verily Allah is omnipresent (existing everywhere every moment and Omniscient (infinitely wise).]

The Islamic perception of Allah (عَزَّ وَجَلَّ)

Most of the Muslims only know about Allah (عَزَّ وَجَلَّ).  Their faith in Him is limited to 'Certitude of Knowing' (علم اليقين). They do not see Him or Realize Him.  

There are 3 states of certitude (certainty - يقين) about a thing,  as follows.

(i) 'Certitude of knowing' (علم اليقين)

Like we know that fire burns, this is 'certitude of knowing' (علم اليقين).

(ii) 'Certitude of Seeing'(عينُ اليقين) 

Suppose we have seen someone burning in fire, this is 'Certitude of Seeing' (عينُ اليقين).

(iii) 'Certitude of Realizing' (حقُّ اليقين) 

Suppose, our finger was burnt accidentally, this is 'Certitude of Realizing' (حقُّ اليقين).



Allah (عَزَّ وَجَلَّ) is eternal and manifest/apparent.  He is there from the beginning and will be there when everything in this Cosmos will vanish.

It is in Quran -  هُوَ الْأَوَّلُ وَالْآخِرُ وَالظَّاهِرُ وَالْبَاطِنُ ۖ وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ  [ He is the First, and the Last, He is the Manifest (apparent) and the Immanent (hidden and actually present through out the material world) and He knows about all the things.]  (Al-Hadeed – 3).

It is in Quran - كُلُّ مَنْ عَلَيْهَا فَانٍ  -  وَيَبْقَىٰ وَجْهُ رَبِّكَ ذُو الْجَلَالِ وَالْإِكْرَامِ [All that there is in the Cosmos shall vanish. The Countenance (stand alone) of your Lord (by Himself) shall endure, the Lord of Majesty and Glory’. (Ar-Rahman – 26-27).

What is the purpose of our creation?

The answer is provided by Allah (عَزَّ وَجَلَّ) Himself.

It is in Hadith -    [ The  Apostle of Allah (صلى الله عليه و آله وسلم) stated that Allah  (عَزَّ وَجَلَّ) said : كنت كنزاً مخفياً فأحببت أن أعرف فخلقت الخلق  [ I was a Hidden Treasure; then I wanted to be known; therefore, I created the creatures. ]

It is in Quran وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ [ And I did not create the jinn and mankind except to worship Me.]  (Adh-Dhaariyat - 56)

The contents and meaning of the above Quranic verse and Hadith are exactly the same. 

The above Hadith-e-Qudsi is very popular.  However, its chain of transmission is not recorded by Hadith scholars. Since the contents of the Hadith are Sahih, and do not contradict with Quran, it is widely accepted by Muslims as authentic.

Three things have been mentioned in the above Hadith, as follows.

(i) Allah (عَزَّ وَجَلَّ) was a Hidden treasure (كنزاً مخفياً). 

We only came to know about Him after our creation.  Before that He was known to Himself.

(ii) He wanted to be known by His creatures.

(iii) Therefore, He created all that available in this Cosmos. 

And the only purpose of our creation is to know Him and worship Him.

What is meaning of 'Hidden Treasure' (كنزاً مخفياً)?

The first understanding of Allah’s  (عَزَّ وَجَلَّ) Existence, which is referred to as 'Hidden Treasure' in the above Hadith is clearly described in the Quran. 

It is in Quran -  قُلْ هُوَ اللَّهُ أَحَدٌ  -  اللَّهُ الصَّمَدُ - لَمْ يَلِدْ وَلَمْ يُولَدْ - وَلَمْ يَكُن لَّهُ كُفُوًا أَحَدٌ [ Say (O’ Prophet ﷺ) Allah is one. Allah is independent. He does not have children. Nobody has given birth to him. Nobody can match Him or equal Him.]  (Al-Ikhlas - 1- 4).

Everything in the Cosmos, every existence in the Cosmos is dependent upon Allah's  (عَزَّ وَجَلَّ) Existence or His Being.  Everything is derived  from Him.  The support of His existence has the capacity to manifest/appear in limitless shapes and forms in consideration with the individual facts and natures of His creatures.  All shapes and forms and bodies in this Cosmos are His creatures and the source and origin of these creatures is Allah's Unity (ذاتِ الہى) who is our Lord and Lord of the worlds (رب العالمين).

Does it mean that everything is God or God is in everything?  

No, everything is His creature. The source of all creatures is Allah (عَزَّ وَجَلَّ).

There is difference between 'the manifestation of the Being' and 'Divinity of the Being (Uloohiyat - اُلوہيت)'. Divinity is the attribute of Allah (عَزَّ وَجَلَّ), who is the 'essence of all existence' in the Cosmos.  The Shapes and forms in this cosmos are, though supported by His Being, or we can say manifestations of His Being, but are all creatures.  No shape, no body and no form in this Cosmos is Divine or worshipable.  Allah (عَزَّ وَجَلَّ), the creator of all these shapes and forms,  is the real worshipable God.

We are creatures and our attribute is ‘servant hood’. You, we or anything in this cosmos, though is the manifestation of His Being, but not God.  Divinity cannot be associated with any shape or form or body in this Cosmos Allah (عَزَّ وَجَلَّ) cannot be confined into a Shape or Form.  He is free from all such limitations. 

This is denoted in Islamic Testimony (Kalima Tayyiba) -  لا اله الا الله محمد رسول الله  [There is no God, but Allah (عَزَّ وَجَلَّ), and Mohammed (صلى الله عليه و آله وسلم) is the Apostle of Allah. ]

We are born, we grow old and die. Similar is the case with planets, trees and everything in this cosmos.

It is in Quran - كُلُّ مَنْ عَلَيْهَا فَانٍ  -  وَيَبْقَىٰ وَجْهُ رَبِّكَ ذُو الْجَلَالِ وَالْإِكْرَامِ [All that there is in the Cosmos shall vanish. The Countenance (stand alone) of your Lord (by Himself) shall endure, the Lord of Majesty and Glory’. (Ar-Rahman – 26-27).

All things in this cosmos remain for a specific period and vanish. If they were all gods, or divinity was associated with them, they would have lived indefinitely.


From the tiny invisible particles (like proton, electron) to the mighty stars and heavens, everything is known to Allah (عَزَّ وَجَلَّ) prior to their creation. He created them with His prior knowledge. Individual facts of these creatures along with their individual characteristics were their in Allah’s (عَزَّ وَجَلَّ) knowledge.

When Allah (عَزَّ وَجَلَّ) wants to create a thing, He looks at its ‘fact’ which is there in His knowledge and commands ‘Be’, and there it comes into existence. This is external existence of that fact (thing).

It is in Quran - إِنَّمَا قَوْلُنَا لِشَيْءٍ إِذَا أَرَدْنَاهُ أَن نَّقُولَ لَهُ كُن فَيَكُونُ [A thing We want to create, We only say 'Be', and there it is (it comes into existence)] (An Nahl - 40).

Before the command of ‘Be’, the things were in internal existence or in Allah’s (عَزَّ وَجَلَّ) knowledge as individual facets of His Knowledge. Internal or external existence, both are within the Knowledge of Almighty.  Nothing can come out of Allah's Unity.

What is the meaning of the following verses?

It is in Quran -  فَإِذَا سَوَّيْتُهُ وَنَفَخْتُ فِيهِ مِن رُّوحِي فَقَعُوا لَهُ سَاجِدِينَ [ (When Adam's عليه السلام body was created, Allah says) I breathed something (into it) out of My Soul.] (Al-Hijr – 29).

It is in Quran -  وَإِذْ تَخْلُقُ مِنَ الطِّينِ كَهَيْئَةِ الطَّيْرِ بِإِذْنِي فَتَنفُخُ فِيهَا فَتَكُونُ طَيْرًا بِإِذْنِي  [(Allah says to Isa – عليه السلام) And when you make a bird-like shape from the mud and blow into it your breath and it gets to life on My behest.] (Al-Ma’ida – 110). 

The meaning of the above verses is giving life or external existence.

What is the meaning of giving life?

It is the reflection of Allah’s (عَزَّ وَجَلَّ) Being on the fact of the creature. No sooner the command of ‘Be’ is given, the thing appears in a specific shape.

What is the meaning of reflection of Allah’s (عَزَّ وَجَلَّ) Being?

It is in Quran - هُوَ الظَّاهِرُ وَالْبَاطِنُ ۖ وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ [He is the Manifest (apparent) and the Immanent (hidden - but actually present through out the material world) and He is the knower of all things ’ . (Al-Hadeed – 3).

The reflection of Allah’s (عَزَّ وَجَلَّ) Being means, the connection of the fact of the creature with Allah’s (عَزَّ وَجَلَّ) potentiality/attribute of being ‘Apparent’.

Allah (عَزَّ وَجَلَّ) is Manifest (apparent). When He reflects this potentiality on the fact of a creature, it also becomes apparent or it comes into life (for a specific period of time).
  This is the reason our world is known as ‘the World of Manifestation ' ( Aalam-e-Shahadat -  عالمِ شہادت).

In our external existence, we are not separated from His Being.  We are apparent within His knowledge.  Allah's (عَزَّ وَجَلَّ) is knowledgeable and His Knowledge is His attribute, therefore, cannot be separated from Him.

The World of Manifestation (or our physical world) is made up of matter. To appear in this world, we needed bodies of matter, which were provided to us.

After our death, these bodies have to remain here.  This is the reason our bodies are buried under the ground in this world.  Later they get decomposed and become part of earth.

Why the things are seen by us only in external existence and not seen when they are in Allah’s (عَزَّ وَجَلَّ) knowledge in internal existence?

When Allah (عَزَّ وَجَلَّ) commands ‘Be’ to a fact, a contact with Allah’s potentiality of being ‘Apparent’ is established and we become noticeable.

We will explain it by an example.  When we look at a thing, the light gets reflected from that thing into our eyes and we see that thing.  If it is darkness, we cannot see that thing. 

Allah (عَزَّ وَجَلَّ) is eternal and manifest (apparent).  When Allah's Being reflects on the fact of a thing, it also gets manifest and apparent.  

Our facts in Allah’s (عَزَّ وَجَلَّ) knowledge before our creation can be seen only by Him. No one has access to see those facts, except Allah (عَزَّ وَجَلَّ).  Even in their external existence, many things are not known to us which is described as 'Knowledge of Unseen' (علمِ غيب). 

It is in Quran -  وَلَا يُحِيطُونَ بِشَيْءٍ مِّنْ عِلْمِهِ إِلَّا بِمَا شَاءَ [ And they (Humans) will never compass anything of His Knowledge except that which He wills. ] (Al-Baqara – 255).

The whole cosmos is not separately or independently existing on its own. Every moment, every instant, we require Allah’s (عَزَّ وَجَلَّ) assistance to survive.

It is in Quran -  لَا تَأْخُذُهُ سِنَةٌ وَلَا نَوْمٌ [ No slumber can seize Allah nor sleep.] (Al-Baqara – 255).

It is His perpetual attention towards us that keeps us going. His Unity is encircling us from all sides. No one is outside the circle of His knowledge.  This is the meaning of the following verses and Ahadith.

(i) It is in Quran - وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ  [And We are nearer to him than his jugular vein.] (Qaf - 16)
(ii) It is in Quran -  وَفِي أَنفُسِكُمْ ۚ أَفَلَا تُبْصِرُونَ [ And His signs are in your own self, will you not then see. ] (Adh-Dhariyat - 21)
(iii) It is in Quran - وَهُوَ مَعَكُمْ أَيْنَ مَا كُنتُمْ [ Wherever you are, He is with you.]  (Al-Hadid - 4).
(iv) It is in Quran - فَأَيْنَمَا تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ [ Whichever side you turn, you will find Allah. ] (Al-Baqara - 115)
(v) It is in Hadith - Abdullah (رضئ اللہ تعالی عنہ) narrated that the Prophet (صلى الله عليه و آله وسلم) said : 'Allah (عَزَّ وَجَلَّ) is not hidden from you'. (Bukhari)
(vi0 It is in Hadith - Allah's Apostle (صلى الله عليه و آله وسلم) was asked  'What is Ihsan?' He (the Prophet )   replied, 'Ihsan is to  pray seeing Allah (عَزَّ وَجَلَّ), and if you are unable to see Him (unable to focus your attention towards Him because of our too much attention on worldly things), know it well that He is seeing you.' (Bukhari, Muslim - part of the Hadith).
Who can see and realize Allah (عَزَّ وَجَلَّ) in this world?

One who considers the Unity of Allah (ذاتِ الہى) as the source of all manifestation, and considers the real source to be the Unity of Allah (ذاتِ الہى) and gains Allah’s (عَزَّ وَجَلَّ) visualization in such a way that he considers himself a place of manifestation of the Being and sees the reflection of His Being (وجودِ الہى) on the facts of creatures; certainly he recognizes his Sustainer (رب).  The one who recognizes Allah (عَزَّ وَجَلَّ), his physical eyes get suspended,  and the eyes of his heart get activated and he sees and realizes his Lord all the time.   

Who taught us this knowledge?  Prophet Mohammad (صلى الله عليه و آله وسلم) has taught us everything.  فداك ابي و امي و انا  واهلِ  يا رسول الله
Juz 1, Al-Baqara, Verse 116
وَقَالُوا اتَّخَذَ اللَّهُ وَلَدًا سُبْحَانَهُ بَلْ لَهُ مَا فِي السَّمَوَاتِ وَالْأَرْضِ كُلٌّ لَهُ قَانِتُونَ  [ And they said ‘Allah has a child.’ May He be exalted! No! Everything in the heavens and earth belongs to Him, everything devoutly obeys His will. ]
On several occasions Allah (عَزَّ وَجَلَّ) has condemned the belief of certain people who associate human like attributes with Allah.  
It is in Quran -  وَقَالَتِ الْيَهُودُ عُزَيْرٌ ابْنُ اللَّهِ وَقَالَتِ النَّصَارَى الْمَسِيحُ ابْنُ اللَّهِ ۖ ذَ‌ٰلِكَ قَوْلُهُم بِأَفْوَاهِهِمْ ۖ يُضَاهِئُونَ قَوْلَ الَّذِينَ كَفَرُوا مِن قَبْلُ ۚ قَاتَلَهُمُ اللَّهُ ۚ أَنَّىٰ يُؤْفَكُونَ  [The Jews call 'Uzair a son of Allah, and the Christians call Christ the son of Allah. That is a saying from their mouth; (in this) they but imitate what the unbelievers of old used to say.  Allah's curse be on them: how they are deluded away from the Truth! ] (At-Taubah - 30)
It is in Quran -  مَا اتَّخَذَ اللَّهُ مِن وَلَدٍ وَمَا كَانَ مَعَهُ مِنْ إِلَـٰهٍ ۚ إِذًا لَّذَهَبَ كُلُّ إِلَـٰهٍ بِمَا خَلَقَ وَلَعَلَا بَعْضُهُمْ عَلَىٰ بَعْضٍ ۚ سُبْحَانَ اللَّهِ عَمَّا يَصِفُونَ  [Allah  has not taken any son. Nor is there any god beside Him.  If there were, each god would have taken his creation aside and tried to overcome the others. Exalted is Allah, above what they describe (for Him).]  (Al-Mominoon - 91)
It is in Quran  -    لَّقَدْ كَفَرَ الَّذِينَ قَالُوا إِنَّ اللَّهَ ثَالِثُ ثَلَاثَةٍ ۘ وَمَا مِنْ إِلَـٰهٍ إِلَّا إِلَـٰهٌ وَاحِدٌ ۚ وَإِن لَّمْ يَنتَهُوا عَمَّا يَقُولُونَ لَيَمَسَّنَّ الَّذِينَ كَفَرُوا مِنْهُمْ عَذَابٌ أَلِيمٌ  [ Indeed those who say: 'Allah is the third of the Trinity' became unbelievers. There is but One God. If they do not desist in what they say, a painful punishment will afflict those of them that disbelieve. ] (Al-Ma'eda - 73)
Juz 1, Al-Baqara, Verse 117
بَدِيعُ السَّمَوَاتِ وَالْأَرْضِ وَإِذَا قَضَى أَمْرًا فَإِنَّمَا يَقُولُ لَهُ كُنْ فَيَكُونُ  [ He is the Originator of the heavens and the earth, and when He decrees something, He says to it:, ‘Be,’ and it is. ]
From the tiny invisible particles (like proton, electron) to the mighty stars and skies, everything is to known to Allah (عَزَّ وَجَلَّ) prior to their creation. He created them with His prior knowledge.
When Allah (عَزَّ وَجَلَّ) wants to create a thing, He looks at its ‘fact’ which is there in His knowledge and commands ‘Be’, and there it comes into existence. This is external existence of that fact (thing).

Before the command of ‘Be’, the things were in internal existence or in Allah’s (عَزَّ وَجَلَّ) knowledge. Internal or external existence, both are within the Knowledge of Almighty.

Why the things are seen by us only in external existence and not seen when they are in Allah’s (عَزَّ وَجَلَّ) knowledge?

When Allah (عَزَّ وَجَلَّ) commands ‘Be’ to a fact, a contact with Allah’s potentiality/attribute of being 'Apparent' is established and we become noticeable.

Our facts in Allah’s (عَزَّ وَجَلَّ) knowledge can be seen only by Him. No one has access to see those facts.
It is in Quran - وَلَا يُحِيطُونَ بِشَيْءٍ مِّنْ عِلْمِهِ إِلَّا بِمَا شَاءَ [And they (Humans) will never compass anything of His Knowledge except that which He wills.] (Al-Baqara – 255).
The whole cosmos is not separately and  independently existing on its own. Every moment, every instant, we require Allah’s (عَزَّ وَجَلَّ) assistance to survive in the world.
It is in Quran - لَا تَأْخُذُهُ سِنَةٌ وَلَا نَوْمٌ [No slumber can seize Allah (عَزَّ وَجَلَّ) nor sleep.] (Al-Baqara – 255).
It is His perpetual attention towards us that keeps us going. His Unity (ذاتِ اِلهي) is encircling us from all sides. No one is outside the circle of His knowledge. 
Juz 1, Al-Baqara, Verse 118
وَقَالَ الَّذِينَ لَا يَعْلَمُونَ لَوْلَا يُكَلِّمُنَا اللَّهُ أَوْ تَأْتِينَا آَيَةٌ كَذَلِكَ قَالَ الَّذِينَ مِنْ قَبْلِهِمْ مِثْلَ قَوْلِهِمْ تَشَابَهَتْ قُلُوبُهُمْ قَدْ بَيَّنَّا الْآَيَاتِ لِقَوْمٍ يُوقِنُونَ - [ Those who have no knowledge also say, 'If only Allah would speak to us!' or 'If only a miraculous sign would come to us!’ People before them said the same things; their hearts are all alike. We have made Our signs clear enough to those who have certainty. ]    

Can human beings talk to Allah (عَزَّ وَجَلَّ) directly?  What is the meaning of Allah's (عَزَّ وَجَلَّ) signs.  We have discussed this issue in detail below.

Can the human beings see Allah (عَزَّ وَجَلَّ)?

Manifestation (appearance) of absolute Existence of Allah (عَزَّ وَجَلَّ) is not possible in a shape, body, form of any kind - exclusive, divine or creature like. Allah (عَزَّ وَجَلَّ) is free from time, place, form and composition, physical or spiritual.  He does not live in a place and is not made up of parts like hands, eyes, face, etc.  He is pure from the consideration of any kind of body; physical, spiritual, visible or invisible.  His Unity (Zaat-e-Elahi) cannot be expressed  within the limitations of time, space and dwelling.  Therefore, it cannot be seen by human beings, from their physical eyes or the eyes of their hearts or spiritual eyes.  No one can see Allah (عَزَّ وَجَلَّ), including Prophets, Awliya Allah or anybody, in this world, or in Hereafter, or beyond. Whoever has seen Allah (عَزَّ وَجَلَّ), has either seen His Tajalli-e-Zaati ( نُور ) or Tajalli-e-Sifaati (in the shape of His creatures). 

It is  in Quran -     لَيۡسَ كَمِثۡلِهِۦ شَىۡءٌ۬‌ۖ وَهُوَ ٱلسَّمِيعُ ٱلۡبَصِيرُ   [ Nothing is like Him, and He is the Seer and Hearer.] (Ash-Shura - 11).

It is in Quran -   لَّا تُدۡرِڪُهُ ٱلۡأَبۡصَـٰرُ وَهُوَ يُدۡرِكُ ٱلۡأَبۡصَـٰرَ‌ۖ وَهُوَ ٱللَّطِيفُ ٱلۡخَبِيرُ  [Eyes (people)  cannot see Him, He sees peoples' eyes (them).  He has subtle vision and is aware of everything. (Al-An'aam - 103).

It is in Quran -  وَمَا كَانَ لِبَشَرٍ أَن يُكَلِّمَهُ ٱللَّهُ إِلَّا وَحۡيًا أَوۡ مِن وَرَآىِٕ حِجَابٍ أَوۡ يُرۡسِلَ رَسُولاً۬ فَيُوحِىَ بِإِذۡنِهِۦ مَا يَشَآءُ‌ۚ إِنَّهُ ۥ عَلِىٌّ حَڪِيمٌ۬   [It is not fitting for a human being that Allah (عَزَّ وَجَلَّ) should speak to him except by inspiration, or from behind a veil, or by sending of an Apostle to reveal, with Allah's (عَزَّ وَجَلَّ) permission, what Allah (عَزَّ وَجَلَّ) wills: for He is Most High, Most Wise".] (Ash-Shura - 51).

It is in Quran -  وَلَمَّا جَاءَ مُوسَىٰ لِمِيقَاتِنَا وَكَلَّمَهُ رَبُّهُ قَالَ رَبِّ أَرِنِي أَنظُرْ إِلَيْكَ ۚ قَالَ لَن تَرَانِي وَلَـٰكِنِ انظُرْ إِلَى الْجَبَلِ فَإِنِ اسْتَقَرَّ مَكَانَهُ فَسَوْفَ تَرَانِي ۚ فَلَمَّا تَجَلَّىٰ رَبُّهُ لِلْجَبَلِ جَعَلَهُ دَكًّا وَخَرَّ مُوسَىٰ صَعِقًا ۚ فَلَمَّا أَفَاقَ قَالَ سُبْحَانَكَ تُبْتُ إِلَيْكَ وَأَنَا أَوَّلُ الْمُؤْمِنِينَ [ And when Musa (عليه السلام) came at the time and place appointed by Us and his Lord spoke to him; he said  "O' My Lord, show me (yourself) that I may look upon You".  Allah said "you cannot see Me, but look upon the mountain, if it stands still in its place, then you shall see Me".  So when his Lord manifested His Tajalli on the mountain, He made it collapse to dust and Musa ( عليه السلام) fell down unconscious.  Then when he recovered his senses he said: "Glory be to You, I turn to You in repentance and I am foremost of the believers.] ( Al Araf - 143).  

It is in Hadith - Abdullah bin Shaqiq (رضئ اللہ تعالی عنہ) reported : I said to Abu Dharr (رضئ اللہ تعالی عنہ) : Had I seen the Apostle of Allah (صلى الله عليه و آله وسلم), I would have asked him. He (Abu Dharr - رضئ اللہ تعالی عنہ) said : What is that thing that you wanted to inquire of him? He said : I wanted to ask him whether he had seen his Lord.  Abu Dharr (رضئ اللہ تعالی عنہ) said: I, in fact, inquired of him, and he replied: I saw Light نُور (Allah's Tajalli-e-Zaati). (Muslim, Book # 1, Hadith # 342). 

It is in Hadith - حدّثنا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ : حَدَّثَنَا وَكِيعٌ عَنْ يَزِيدَ بْنِ إِبْرَاهِيمَ عَنْ قَتَادَةَ عَنْ عَبْدِ اللّهِ بْنِ شَقِيقٍ عَنْ أَبِي ذَرٍّ ، قَالَ: سَأَلْتُ رَسُولَ اللّهِ: هَلْ رَأَيْتَ رَبَّكَ؟ قَالَ نُورٌ انى أَرَاهُ [ Narrated on the authority of Abu Dharr (رضئ اللہ تعالی عنہ)  - I asked the Apostle of Allah ( صلى الله عليه و آله وسلم) - Did you see your Lord?  He (the Prophet - صلى الله عليه و آله وسلم) said  "He is light  نُور, I saw Him.] (Muslim, Book # 1, Hadith # 341).

It is important to note that Allah's light ( نُور )  is within his Zaat.  It is not that Zaat-e-Elahi is within His light (نُور). We cannot confine Zaat-e-Elahi into His own light, (نُور) or into a form, shape, or body;  exclusively divine or creature like.  If you do that, it will be shirk.

It is in Quran -  اللَّهُ نُورُ السَّمَاوَاتِ وَالْأَرْضِ [ Allah is the نُور (light - existence) of Heavens and Earth.]  (An-Noor - 35).

The meaning of seeing Allah (عَزَّ وَجَلَّ) in the light of Quran and Ahadith 

Name is the mixture of Zaat (person) + Sifat (attribute).  Allah's (عَزَّ وَجَلَّ) name is "Rahman", ( الرحمن - Compassionate) meaning it is the mixture of His Zaat + His attribute of compassion (towards His creatures). 

Similarly, His name is "Raheem",  ( الرحيم - Merciful ) which is the mixture of His Zaat + His attribute of Mercy (towards His creatures).

The same is the case with His other names (epithets of Allah - عَزَّ وَجَلَّ).

Allah (عَزَّ وَجَلَّ) likes to show His "Compassion", His  "Mercy" and His other attributes to His creatures so that they see His magnificence, independence (self subsistence) and their indigence (dependence) upon Him. Thus, Allah's (عَزَّ وَجَلَّ) Tajalliyat-e-Asma wa al-Sifaat  or Signs ( الآيات ) appear in front of us in various shapes and forms continuously. 

It is in Quran -  وَقُلِ ٱلۡحَمۡدُ لِلَّهِ سَيُرِيكُمۡ ءَايَـٰتِهِۦ فَتَعۡرِفُونَہَا‌ۚ وَمَا رَبُّكَ بِغَـٰفِلٍ عَمَّا تَعۡمَلُونَ [(Say O'Prophet ) Praise be to Allah (عَزَّ وَجَلَّ).  He will show you His signs and you will recognize them.  Your Lord is not heedless of anything you do.]  (An-Naml - 93). 

The entire cosmos and all worlds in it, are the places of manifestation of Allah's (عَزَّ وَجَلَّ) Signs  or  Tajalliyat  which  can appear in any form or shape.  

It is in Hadith - Ibn Abbas (رضئ اللہ تعالی عنہ) narrated that Allah's Apostle (صلى الله عليه و آله وسلم) said - I saw my Lord, the Exalted and Glorious in the most beautiful form.  Ikrama (رضئ اللہ تعالی عنہ) said, on this  I submitted,  does not Allah (سبحانہ و تعا لی) say  that “Peoples’ eyes cannot perceive Him.  He perceives their eyes.”, then  Ibn Abbas (رضئ اللہ تعالی عنہ) said, Hey ’ this is true when Allah’s (عَزَّ وَجَلَّ) refulgence (Tajalli) is from the divine light which is the “Light of His Unity” Prophet Mohammad (صلى الله عليه و آله وسلم)  has seen his Sustainer (Rab) twice”. (Tirmidhi). 
The above Hadith clearly distinguishes between Manifestation of Allah's (عَزَّ وَجَلَّ)  Tajalli-e-Zaati (which is referred to as 'Light of His Unity')  and Tajalli-e-Sifaati - Manifestation of Allah's (عَزَّ وَجَلَّ) Attributes.  Prophet Mohammad ( صلى الله عليه و آله وسلم) saw Allah in both Tajalli-e-Zaati and Tajalli-e-Sifaati.  In Tajalli-e-Zaati, what the Prophet ( صلى الله عليه و آله وسلم) witnessed is formless light ( نُور );  and in Tajalli-e-Sifaati, the Prophet ( صلى الله عليه و آله وسلم) saw Allah in the shape of a human being.  
Important points in this context  
(i) Sighting of Allah (عَزَّ وَجَلَّ) in  Tajalli-e-Asma wo Sifaat  will be in the shape of His creatures or  in the shape of a human being or any other shape.
(ii) Sighting of Allah (عَزَّ وَجَلَّ) in Tajalli-e-Zaati  is  ( نُور ) formless light.    
(iii) If a person has seen Allah (عَزَّ وَجَلَّ) in a dream in the shape of human being and he remembers that shape and dream very well. He can remember that shape and hold it in highest respect.  However, it is not allowed for him to draw the picture of that human shape, place it in front of him as Allah's (عَزَّ وَجَلَّ) picture and prostrate. If he does that, it will be treated as Shirk.  Similarly, if he  considers that what he saw is the shape of Allah (عَزَّ وَجَلَّ) and imaginatively confines / encompasses Allah's (عَزَّ وَجَلَّ) Unity into that shape and performs Salah five times a day with that belief,  his Salah will be treated as idol worship. 
Salafis, Hindus, Christians (and their like minded groups)  have made terrible blunder in understanding Allah's (عَزَّ وَجَلَّ) Unity (Zaat). They imagine Allah (عَزَّ وَجَلَّ) in a  physical  shape  which has eyes, hands, face, body, etc. This kind of belief is Idol worship.  Salafis'  so-called Salah  five times a day,  with this belief,  is nothing but  absolute idol worship because, as per their belief, they are encompassing / confining / arresting  the Unity of Allah (عَزَّ وَجَلَّ) (Zaat-e-Elahi) into an imaginary body sitting on a big chair over the skies.
We worship Allah (عَزَّ وَجَلَّ) (Zaat-e-Elahi) that cannot be encompassed into any shape, form or body; exclusive or creature like. Allah (عَزَّ وَجَلَّ) is free from time, place, form and composition.  He does not live in a place and is not made up of parts like hands, eyes, face, etc.  His Unity (Zaat-e-Elahi) cannot be expressed  within the limitations of time, space and dwelling. He is beyond the imaginations of human beings.
Juz 1, Al-Baqara, Verse 119
إِنَّا أَرْسَلْنَاكَ بِالْحَقِّ بَشِيرًا وَنَذِيرًا وَلَا تُسْأَلُ عَنْ أَصْحَابِ الْجَحِيمِ  [ We have sent you ( O' Prophet  ﷺ) with the truth, bearing good news and warning. You will not be responsible for the inhabitants of the Blaze. ]  

Prophet Mohammad (صلى الله عليه و آله وسلم) is described in Quran as 'Lamp spreading light' (into the whole cosmos).  He is also referred as a 'Witness', a bearer of glad tidings and the one who warns to humanity.  A witness is the one who knows about all the physical and spiritual aspects of this Cosmos.

It is in Quran –   يَا أَيُّهَا النَّبِيُّ إِنَّا أَرْسَلْنَاكَ شَاهِدًا وَمُبَشِّرًا وَنَذِيرًا - وَدَاعِيًا إِلَى اللَّهِ بِإِذْنِهِ وَسِرَاجًا مُّنِيرًا [ O'Prophet (صلى الله عليه و آله وسلم) Truly We have sent you as a Witness, a Bearer of Glad tidings and a Warner (for the entire cosmos); and one who invites to Allah's (grace) by His consent, and as a lamp spreading light (into the whole cosmos). (Al-Ahzaab 45-46)

Thus, if a person is a rebel, and a non-believer, no one is responsible for it.  He will pay for rebellion and bad deeds.

Juz 1, Al-Baqara, Verse 120
وَلَنْ تَرْضَى عَنْكَ الْيَهُودُ وَلَا النَّصَارَى حَتَّى تَتَّبِعَ مِلَّتَهُمْ قُلْ إِنَّ هُدَى اللَّهِ هُوَ الْهُدَى وَلَئِنِ اتَّبَعْتَ أَهْوَاءَهُمْ بَعْدَ الَّذِي جَاءَكَ مِنَ الْعِلْمِ مَا لَكَ مِنَ اللَّهِ مِنْ وَلِيٍّ وَلَا نَصِيرٍ  [ (O' Believers) Never will the Jews nor the Christians be pleased with you unless you follow their ways. Say, Allah's guidance is the only true guidance.' If you were to follow their desires after the knowledge that has come to you, you would find no one to protect you from Allah or help you. ]
This is a clear warning to all Muslims. It is important that we seek Allah's (عَزَّ وَجَلَّ) guidance and His protection all the time.
Juz 1, Al-Baqara, Verse 121
الَّذِينَ آَتَيْنَاهُمُ الْكِتَابَ يَتْلُونَهُ حَقَّ تِلَاوَتِهِ أُولَئِكَ يُؤْمِنُونَ بِهِ وَمَنْ يَكْفُرْ بِهِ فَأُولَئِكَ هُمُ الْخَاسِرُونَ  [ Those to whom We have given the scripture,  follow it,  as it ought to be followed : they have faith in it. As for those who defy it, it is they who are the losers. ] 
If the people of the book (Christians, Jews and others) truthfully follow their books, they will definitely follow Prophet Mohammad (صلى الله عليه و آله وسلم). Because the prophesy of his advent is clearly described in all those books and it is made incumbent on all of them to believe in Prophet (صلى الله عليه و آله وسلم) and follow his teachings.  If they defy it, they will loose in this world and in Hereafter.

Juz 1, Al-Baqara, Verse 122
يَا بَنِي إِسْرَائِيلَ اذْكُرُوا نِعْمَتِيَ الَّتِي أَنْعَمْتُ عَلَيْكُمْ وَأَنِّي فَضَّلْتُكُمْ عَلَى الْعَالَمِينَ  [ O' Children of Israel, remember My favor which I have bestowed upon you and that I preferred you over the worlds. ]
Juz 1, Al-Baqara, Verse 123
وَاتَّقُوا يَوْمًا لَا تَجْزِي نَفْسٌ عَنْ نَفْسٍ شَيْئًا وَلَا يُقْبَلُ مِنْهَا عَدْلٌ وَلَا تَنْفَعُهَا شَفَاعَةٌ وَلَا هُمْ يُنْصَرُونَ  - [ And fear a Day when no one will be able to compensate for another in any way, and no ransom will be accepted from him, and no intercession benefit him, and they will not be helped. ]

The above verse is meant for non-believers. Allah (عَزَّ وَجَلَّ) is warning people, particularly the people of earlier scriptures, to come back into the fold of Islam.

As far as Muslims are concerned, anyone having Sahih Iman equal to a mustard seed, will be taken out of Hell on Prophet's  (صلى الله عليه و آله وسلم) mediation.

It is in Quran -  وَنَضَعُ الْمَوَازِينَ الْقِسْطَ لِيَوْمِ الْقِيَامَةِ فَلَا تُظْلَمُ نَفْسٌ شَيْئًا ۖ وَإِن كَانَ مِثْقَالَ حَبَّةٍ مِّنْ خَرْدَلٍ أَتَيْنَا بِهَا ۗ  [ And We place the scales of justice for the Day of Resurrection, so no one will be treated unjustly at all. And if there is (Iman equal to) the weight of a mustard seed, We will bring it forth.]  (Al-Anbiya - 47)
It is in Hadith - It is narrated on the authority of Abdullah bin Mas'ud (رضئ اللہ تعالی عنہ) that the Apostle of Allah (صلى الله عليه و آله وسلم) said, 'No one shall enter the Fire (of Hell) who has in his heart the weight of a mustard seed of Iman.  (Bukhari, Muslim and others).
What is meant by 'Iman equal to the weight of mustard seed'?
It is in Hadith - Apostle of Allah (صلى الله عليه و آله وسلم) said,  (i) He who among you sees something abominable should modify it with the help of his hand; (ii) and if he has not strength enough to do it, then he should do it with his tongue, (iii) and if he has not strength enough to do it, (even) then he should (abhor it) from his heart, and that is the least of Iman. (Muslim Book 1, # 84) 
It is important to note that you cannot commit a sin considering that it is fine and is allowed by Allah (عَزَّ وَجَلَّ) and His Apostle (صلى الله عليه و آله وسلم). You cannot misinterpret Islamic laws to make a provision for you to commit sins. You cannot commit a sin just because you see other Muslims in your community are doing it openly.  A sin is a sin.  You should have courage to stop it openly. This is the first degree of Iman.
Look at what Imam Husain (رضئ اللہ تعالی عنہ) did in Karbala. He knew that he would not be able to over power Yazidi Army.   But he preferred martyrdom rather than accepting Haram as Halal and wrong doing as virtue. 
If it is not possible for you to fight against wrong doing, then tell the wrongdoer plainly that what he is doing is sin/wrong/Haram, and if possible, advise him to stay away from it.   This is the second degree of Iman. 
If saying to them about their sins openly is also not possible, then you should consider it bad in your heart and try to stay away from it as far as possible. You should seek pardon from your Lord for your own self as well as for the wrong doers and pray that they come back to Sahih Iman/right path. This is known as Iman equal to the weight of mustard seed.  
It is in Hadith - It is narrated on the authority 'Abdullah bin Mas'ud (رضئ اللہ تعالی عنہ) that the Apostle of Allah (صلى الله عليه و آله وسلم) observed : Never a Prophet had been sent before me by Allah towards his nation who had not among his people (his) disciples and companions who followed his ways and obeyed his command. Then there came after them their successors who said whatever they did not practice, and practiced whatever they were not commanded to do. He who strove against them with his hand was a believer.  He who strove against them with his tongue was a believer, and he who strove against them with his heart was a believer and beyond that there is no faith even to the extent of a mustard seed. Abu Rafi' (رضئ اللہ تعالی عنہ) said : I narrated this Hadith to 'Abdullah bin 'Umar (رضئ اللہ تعالی عنہ). He contradicted me. There happened to come 'Abdullah bin Mas'ud (رضئ اللہ تعالی عنہ) who stayed at Qanat, and 'Abdullah bin 'Umar (رضئ اللہ تعالی عنہ) wanted me to accompany him for visiting him (as 'Abdullah bin Mas'ud ؓ  was ailing), so I went along with him and as we sat (before him) I asked Ibn Mas'ud (رضئ اللہ تعالی عنہ) about this Hadith. He narrated it in the same way as I narrated it to Ibn 'Umar (رضئ اللہ تعالی عنہ).  (Muslim Book 1, # 86)