J. Appl. Environ. Biol. Sci., 7(8)208-215, 2017 | ISSN: 2090-4274 |
© 2017, TextRoad Publication | Journal of Applied Environmental and Biological Sciences |
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Department of Islamic theology, Islamia college university Peshawar, KP, Pakistan
Received:May21,2017 Accepted:July29,2017
The basic discussion in religion, logic and philosophy is based on recognition of soul from its human and universal perspective. Mutakallimun and philosophers have presented different views regarding the essence of soul, while Holy Quran has also revealed some of its peculiarities. But the idiosyncrasies mentioned in Holy Quran are above the fathom of philosophers. The comprehension of those peculiarities need austerity, which is the onlymean ofconnection with almightyAllah andthis, istherecognition ofSoul, s essence. In thisarticlethe views of Mutakallimun and philosophers especially Imam Razi have been propounded regarding the essence of soul asmentionedin HolyQuran and Hadith. KEYWORDS: Soul, logic and philosophy, idiosyncrasies, peculiarities, Holy Quran and Hadith, testament,
amalgamation, spirituality
What is soul? Philosophers, Mutakallimun and intellectuals have established different doctrines about Soul. Some consider it testament to physical body while others consider its links with spirits some consider it onlyblood. There are some scholars who consider it the combination of four basic elements of life i.e. behavior and some associate it with radial heat. Those who consider soul as testament to body are Mutakallimun. Regardingtheir view no brief definition of humanityis possible but rather human is a framework of the specific skeleton those who declare it blood their view is that as loss of enormous blood causes death so soul and blood are same. Those whoconsider soul asamalgamation offour elementstheyare thenihilist andAbul Husain Basri from Mu’tazila. They say that during the combination of four basic elements of life their shapes change from one form to another and a moderate thing known as behavior comes into being. Behaviour has endless parts in which some are human while others are non-human behaviours is the amalgamation of different elements in different ratio. In philosophers majorityof theists admit therealityof soul. But theyneither consider it bodynor physical. They believe in the immortality of soul and prove the reward of virtues, punishment of sins and other
e.s chatological aspects through spirituality. A large cult of Muslim philosophers like Abul-Qasim Raghib Isfahani, Sheikh Abu Hamid-Al-Ghazali, Momer bin Ibad and sheikh Mufeed from shi’a have the same stance.[1]
Imam-Shah Wali-Ullah in his famous book “Hujjatullah –il–Baligha”, writes about soul that it is the fountain of life in living organisms. Soul makesthem alive, While flight ofsoul from bodyresultsin death oforganism. It is revealed after meditation that there is a verydelicate string in human bodyand this string is the quintessence of the four essential elements. It is crystal clear from experience that the density & softness his string heavily affects the strength of body. If there comes any obstruction in the relationship between string and associated body part. It results in malfunctioning of body. At first it appears to be soul, but by deep studying it becomes visible that this is just a small part of soul and body is like a lit coal. By further contemplation it appears that these acts like a shade for the real and lofty Soul. Although its nexus to corporal body is like a soul e.g if we observe closely a child, his growth, youth, and old age. It becomes visible that this string, with the passage of time, changes due to changes in four basic elements of life. As, at first, he is a small child then he grow up and becomes young sometimes his complexion turns black and at other time Red or Brown. Sometimes he is completely ignorant while at other he becomes acknowledgeable. Along with this a change occurs in his character and attitude despite all these changes his internal self remains the same. He is the same man as he was and this happens not because of the small soul i.e. string but it happens because of the “Real & Lofty” Soul, because soul is an aureole which remains same under all circumstances, because it remains immaculate. So the relationshipofsoul with individualremainsthe same in childhood, youth andold age. Primaryrelation ofsoul is
1
: Corresponding/ Principal Author:Azmat AliKhan, Ph.D ResearchScholar,Department ofIslamicTheology, Islamia College Peshawar, KP, Pakistan.
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: Co-Author/ Supervisor: DrSalim Ur Rahman, Associate ProfessorDepartment ofIslamic Theology,Islamia College Peshawar, KP, Pakistan.
Corresponding Author: Azmat Ali Khan, Ph.D Research Scholar, Department of Islamic theology, Islamia College Peshawar, KP, Pakistan.
with aerial and secondarywith corporeal body. Ihave recognized thorough intuition that death isthe severing of aerial soul from corporeal frame and this happens when the capacity of corporeal body to produce aerial soul diminishes. Sodeath isthe segregation ofundefiled soul from aerial soul.[2]
There is difference of opinion among intellectuals, whether soul and psyche are same or different. Majority of intellectuals consider it two facets ofsame coin while othersconsider it poles apart.3
The testimonyofmost intellectualsisthat in HolyQuran psyche isimplementedon soul asithas been said,[4]
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While it isalsosaid,[5]
In Both these verses the word “Psyche” standsfor soul.6 In the same way, in Hadith the word “Psyche” is used for soul as Hazrat Abu-Huraira (R.A)has said regarding thesayingofHolyProphet,[7]
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Andhere psyche meanssoul.[8]
While a group of Ashab-e-Hadith, casuists and mystics are of the view that soul and psyche are two different realities. Muqatil Bin Suleiman (R.A) says that life, Psyche and soul are associated with human. In sleep the psyche goes out of body because psyche has been bestowed with wisdom but it does not completely segregate from physical body. Sleepingman dreams because of his gone out psyche while life and soul remains within his corporal body. He breathes and changes side, because of soul and life, while sleeping and when he rises up the psyche comes back tohis bodyin less than a jiffy. When thealmightydecides totake hislife while sleeping, He stops his psyche.
Ibne Mandah has said that there is difference of opinion among intellectuals regarding soul and psyche. Some are of the view that psyche is the amalgamation of fire and clay, while soul is product of aureole and spirituality and mass is tested though psyche. One group of intellectual says that existence of psyche is dependent upon the existence of soul and psyche is physical and it has been linked with desires, carnalism and trial. Psyche is the worst enemyofa Human. Psyche loves this temporaryworldandwants toget it while soul loves eternal life and motivates human towards that life desires have been made subordinate to psyche while the devil has been made subordinate to one’s psyche while angel is with wisdom and soul. The almighty helps them both through intuition.[9]
It is obvious from the saying of different scholars that there are three types of psyches linked with humans Mutmainnah, Lawwamah and Ammarah. Then some are under the influence of one type and some under the othersasAllah almightysaid,[10]
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Andit has said,[11]
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Andsaid,[12]
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But the fact is that there is only one type of psyche. But it has some peculiarities and each peculiarity is associated with specific name. It has been named “Mutmainnah” because it is satisfied bythe worship of Allah, contrition, willingness of Almighty. Because the love and consent of Almighty is retreating from the love and consent ofothers. It findsits satiation in complete devotion towards Allah whilerejectingthe devotion ofothers. It finds happiness and satisfaction in maceration. In fact, satisfaction comes to heart through mortification of soul andit isonlythe blessingofAlmighty.[13] In the same way “Lawwamah” changes its color every moment. Sometimes it is mortified while at others it is vicious, sometimes it moves towardsausteritywhile at others it retreats back from austeritysometimes it is pure while at other it is defiled sometimes it loves virtues while at others it is attracted towards vices In fact it changes itscolor with everypassingmoment.[14] The psyche which attracts a man towards sins and vices is “Ammarah”. In fact psyche is only one but these are its different personas.[15]
Allah almightysays in HolyQuran,[16]
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It isnoticed that theJews tempted Quaraish toask about three thingsfrom the HolyProphet (SAW). Then ifheanswered your twoquestionsandrefused thethirdone toanswer then he isa Prophet. Askhim about “Ashab-e-Kahf”, Zulqarnain” and “Soul”. Sotheyasked regarding these three questionsfrom the HolyProphet (SAW).He (SAW) replied I will answer you tomorrowand he did not sayIfGod wills. Then therevelation was served for fortydays from Heaven. After fortydays therevelation came,[17]
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And then the Holy Prophet (SAW) told them about “Ashab-e-Kahf” and “Zulqarnain” and kept the reality of soul ambiguous. Thisverse was revealed regarding soul.[18]
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elaborated that understandingtherealityofSoul isbeyond the fathorm ofhuman being andsaid,
Andthis
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So how can a man, of such dignity, honour and intellect say that he is unaware of this philosophy? When this question isin full vogue among mankind.[21]
Scholiasts have different sayings regarding soul mentioned in this Ayah the most obvious of all these sayings is that it refers tothat soul which is fountain of life. Second sayingis that soul refers tothe HolyQuran. The evidence for thismaxim is that Allah has associated Quran with “Soul” manytimes in HolyQuran. And the soul regarding which a question is put forward none qualifies for it except theHolyQuran.
Thirdposition isthat the soul,regardingwhich a question has been asked in thisverse isa Heavenly Angel, which is themightiest andloftiest ofall angelsandthis angel ismentionedinverse,[22]
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Fourth maxim is of Hassan and Qatada that soul refers to Gabriel.24They testify their maxim that Allah has referred toGabriel from the word soul. As almightyhasrevealed,[25]
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was
Imam Razi in scholium “Mafatih ul ghaib” hascriticized thestatement on following reasons.
First:
Regarding sanctum and augustness soul is no bigger than the Almighty so when theosophy is possible then whynot therecognition ofsoul. Second:
Jews said that if the Holy Prophet (SAW) answered regarding “Ashab-e-Kahf” and “Zulqarnain” and didnot answer regarding “Soul” then he isreal Prophet. This is quite illogical because the incident of “Ashab-e-Kahf” and “Zulqarnain” is just a narration. And a narration cannot be a basis for Prophethood. In same waythe narration that the Holy Prophet (SAW) is describing can either way be trusted whether before knowing the prophethood or after knowing about it. So, if this narration is authentic before knowing the prophethood then he belied and if this is after knowing the prophethood of Holy Prophet (SAW). So then the Prophethood of Holy Prophet (SAW) was known to people before the narration of this incident. So describing this narration is good for nothing andkeeping therealityofsoul ambiguous, isnotright, tobe madean evidence ofprophethood. Third:
Philosophy of soul is understandable to much lesser philosopher and preachers. If the Holy Prophet (SAW) had expressed his ignorance regarding soul, it would have given rise tohatred andinsolence because not knowing about a basic issue can result in depreciation ofanyone. Sohowcan a Prophet, whoisthe most learned and most austere, remain ignorant tothisphilosophyofsoul. Fourth:
Allah says, regarding HolyProphet (SAW) in the HolyQuran,[19]
Andit isrevealed regardingHolyQuran,[20]
Andit has been described byHazrat Ali (R.A)regardingHolyprophet (SAW)that Prophet (SAW) said,[23]
Andthen said,[26]
Andthis emphasizes that Allah has said the verse,
It is about Gabriel andthen it has been revealed from thelipsofGabriel,[27]
So, people asked from the Holy Prophet (SAW) how Gabriel looks like and how has he been assigned for sendingmessages? Fifth maxim is ofMujahid, according tohim soul isnot an angel but it isa creature likehumans who eat, drink andhave all bodyparts.[28] Abu Saleh hassaidabout soul that ithasresemblance with humansbut it isnot ahuman.[29]
According to Imam Razi soul is an aureole, Heavenlylight body whose mass and existence is different from thiscorporea frame. Soul isalive andcan showlocomotive its quintessencehasa glowofsun which is free from all type of changes and divisions. So when this corporea frame comes into existence then this gentle heavenlynourishes inside the body like fire inside a burning coal and sesame oil inside sesame plant and like a rose water flourishes inside a rose and from the following Ayah, the instilling of this heavenly existence into physical frameismeant,[30]
Then when the corporea framehalts themovement ofthisheavenlyexistence. Soit segregates from the corporal frameandon thesametime thecorporal frame fades away.[31]
Imam Razi, on the basis offollowing depictured reasons, considers soul a different entityfrom physical body. First Reason Testimony:
The Almightyhassaid,[32]
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Andthisis crystal clear that nosingle prudent man can forget theexistence ofcorporal frame which testifies that the “Psyche”, which a man forgets in hisignorance, isdifferent from the corporal frame.
Thisverse exhortsthat psyche is different from physical body.
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The Almightyhasstated different stages of “coming intobeing” ofhumans,[34]
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And verily all the states are different stages through which a human being comes into existence and then when the almightymentioned theinfusingofsoul. Sohe said,[35]
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This is made clear that soul is different from body because like body it does not pass through different stages and ismade earlier than thephysical body.
Saying ofthe Almighty,[36]
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Has stated the difference between physical bodyandinfusion ofsoul. So, when the almighty elevated the infusion of soul from the developing physical body and mentioned
which testifies that soul is different from ""
the relationship of soul to himself through this saying"
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physical body.
The Almightysays,[37]
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And this verse clarifies the existence of a commodity which has association with feelings and motion, because intuition islinked withrealization whilesinsand virtuesareacts. Thisisa crystal clear versethathuman isa single commodityandhehasthe sense ofrealization, motion andactions. Hisactsmight be virtuous or at timesmight be vicious. Thisisa known fact that the whole corporal bodyhasnothingtodo with both realization andaction. Soit makestheexistenceofanothercommodityinevitablewhich must beassociatedwith allthesefunctions.
The almightysays in HolyQuran,[38]
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This verse declares that human body is a single entity. And this entity is tested through wordly troubles and heavenly commands and that is linked with sight and heaving when the whole human body or any single organ is not like this so, it means that “psyche” is different from human body & all its organs is associated with all these qualities. It should be understood toall that there are numerous Hadithsregarding infusion of soul in body and segregating of soul from body and all these declare that “Psyche” is a different existence than corporal body. It is curious that a person who recites these verses and Hadiths and even then declares that the Prophet (SAW) was unawareoftherealityofsoul.
This testimony testifies that validity of the verse which we are explicating. We have discussed this that if soul were a corporea frame which could change from one form which could change from one form to another or could transfer from one state to another then this would be testament to the body. When the Holy Prophet
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(SAW) was asked about soul, so it was necessary to explicate the different stages before it comes into being as different stages of physical bodyhave been discussed in the HolyQuran. So when it was revealed regarding the soul:
Which meansthat it isneither born nor it comes intoexistence but the almightycommanded soul in thisway,[39]
Thistestifies that soul issuch an entitywhich isnot physical but it isa pure, undefiled andunseemingentity.[40]
Sometimes human remains alive despite its defunct physical frame which testifies that human is not solelyphysical frame. Andthealmightyhas said in Quran, which testifies our claim,[41]
Andsaid,[43]
Sothese verses testifythathumansarereborn after death. And in thesame wayit has been said,[44]
The Holyprophet (SAW)hasalsosaid,[45]
So all these testify that human body remains alive after death which it is obvious from senses and wisdom that the body is dead and if we declare it alive then all the inanimate objects will also be considered alive and this will be ulter sophism so when it is provide that human exists and his corporal frame is dead so it becomes necessaryfor corporea frame.
The Almightysays,[46]
The word
Almightyafter death is made alive. The almightyis happywith him and vice-versa and the one who agrees can be noone else than human. Sothis testifies that human stays alive after the death ofits corporal frame and being alive isdifferent than being defunct. Sohuman isnot onlythis corporal frame.
The Almightyreveals in HolyQuran,[47]
This verse testifies the receding of people back towards thecreator. Even though their corporal frame is dead so it is evident that thereceding toward almightyis other than this corporal frame which isbeingdefunct.[48]
Imam Razi as given the following logical testimonies to prove that soul is a different entity than the corporal frame.
It is obvious that the physical frame passes through changes it does not remain in one shape. Sometimes this change happens in form of increase or decrease and sometimes it happens in form of strength and fragility. And this is a known fact that a permanent entity is different from a changing entity. And through these testimonies it becomes evident that human isnot onlythename ofthis physical skeleton.
When someone’s concentration is directed toward a specific task so in that condition he remains completely unaware of the all parts and organs of his body. But even in that condition, he does not remain unaware of his specific “self” and “Psyche”. Because even in that statehe says. “I was angry”, “I felt attracted”, “I listened your recitation”. “I saw your face” so in his speech the pronoun “I” refers to himself. So in this type of situation a man is aware of his specific “Psyche” and remains unaware of his body and its organs and the known becomes unknown. Soit is evident thathuman isnot onlyPhysical frame.
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Sothis isa clear declaration that those whoaremartyred arealive even though our senses declare them dead.
The almightyhasrevealed in Quran,[42]
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is addressed to him in the state of death, which testifies that everything that recedes towards
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Everyman associates these organs to himself e.g when he says my head, my eye, my tongue, my nose, myfoot, myarm, myheart etc. andpossessor isdifferent from possessive. Soit is evident that human isnot only physical frameits organs.
The devotees of different religions, like Jews, Christians, Buddhists, Muslims, give charity for the betterment oftheir defunct loved ones. Theyalsocommemorate them in their prayers. Theygototheir tombs. If the souls were not alive after death then it would be futile to give charity from their side and after prayers for them and visit their tombs. The unanimityof all the religions on these points testifies that it is not onlycorporal frame which is visible but the invisible soul isalsoa compulsorypart ofhuman life. While the corporal frame is extinct andsoul isimmortal.
Mostly people see their beloved ones, like parents, or siblings etc, in dreams, after their death. Their parents i.e. Mother or Father advises to go to a certain place where he/she has buried Gold for him/them. Then he/she advises him to payhis/her debts. After risingup from bed, when he searches that place he findsit exactly the way he has seen it in dream so if a human would diminish after death, then it would not be the same way. When this testimonyproves the life after death and our sense proves the bodydefunct then obviously, human is not onlythecorporal frame but healsohas an aureole soul.
When a certain organ ismutilated from the bodyofa person e.g ifhishand or leg is severed or his eyes are gouged or his ears are cut down. Even the person feels that he is the same person as was before but his certain organshave been served. He declares this claim in front ofeveryone alsomentioning his deficiency. This is clear evidence that this human is different from body parts. And this belies the claim of those who declare human onlya corporea frame.
It is evident from the Holy Quran & Hadiths that the Almighty had deformed, a group of Jews into monkeys& Pigs. So we can say that whether they remained alive in their deformed state or not? So if they did not remain alive, if implies that they were killed and pigs were created in place of them and this is different process from deforming. But if we say that they remained alive in their deformed state. So on the basis of this argument we can saythat the humans remained but their skeletons & shapes were transformed this clarifies that human is different from this skeleton.
The Prophet (SAW) would see Gabriel (A.S) in shape of Dahyat ul Kalbi and Satan in shape of Najadi Sheikh. So in this case human skeleton and shape is present but actual human isnot present. Somanyevidences testify that human is not limited to corporal frame. The difference in this testimony and previous one is that in previous the skeleton was changed whilein thisskeleton is present but actualhuman isabsent.
A fornicator uses his sex organ in sex but as a penaltyhe receives batons on his back. So this makes it clear that human is different from sex organ and back. It is said that this commodity (i.e human used sex organ in one activityandback in another activitysothis entityi.e. human receives both pleasureandpain aredifferent.
When I talk to Zaid (person) like, when I command him something or abstain him from something. So the command or abstinence is not directed for anyspecific bodyorgan but tothehuman Zaid. Although theyare related to specific body organs. But I do not mention those organs. This shows that the one who is commanded and the one who commands is different from corporal frame. Which testifies that both humans are not just fleshyskeleton?
Knowledge is compulsory for human and knowledge lies inside the heart, which testifies the association of human to latent potentialities in heart and this evidence belies the maxim the human existence is dependent on this visible skeleton and frame work. And the formerly quoted sentence that knowledge is compulsoryfor human meansthat human is an independent actor. He operates with heart and authorityand both these things are associated with knowledge. Anything which is not meant, the intention of bringing that thing intoexistence is prohibited thusit is evident that knowledge ofdifferent thingsis compulsoryfor human. Qurane-Kareem and Logics both testify that knowledge lies in the heart. Logic is that we have the compulsory
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So, when both these things are proved that knowledge is compulsoryfor human and knowledge lies in heart. So it can be concluded thathuman is associated with a commodityin heart or a commoditywhich is associated with heart is human. Confession of both these statement believes the declaration of a person who considers human a skeleton ofcorporal frame.[50]
Soul is a real and permanent body. Soul is the real subject and all the rules and regulations are addressed to soul. In the Holy Quran the negation of knowledge regarding soul does not mean utter negation. But it means the negation of knowledge from those Jews who had asked question from the Holy Prophet regarding Soul, Prophets and Mystics know the reality of soul. Since Quran and hadith are silent about the essence of soul. Therefore philosophers and scholarshave presented different opinions about soul. However the rational arguments and quotations put forward by Imam Razi have enough weightage about the physical existence ofsoul.
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[2] Hujjat –Ullah-il-baligha, Shah waliullah, Ahmad bin Abdur Rahim, Vol: No:1, Page:No:52, Darul Jail, Beirut, 2005.
[3] Alrooh, Ibn Qayyim, Muhammad bin Abi Bakar, Page: No:217, DarulKutubAl Ilmiyah, Beirut,1975.
[4] HolyQuran, Surah Al-Zumar 39, V:NO42.
[5] HolyQuran, Surah Al-An’am6,V:NO93.
[6] Al aqaid ul Islamia, Alsanhaji, Abdul Hameed Muhammad bin Badis, Page:No:234, Maktaba Alshirkah Aljazairya, Aljariya.
[ 7 ] Musnad al Bazzar, Al Bazzar, Ahmad bin Amar,Vol:No:17,Page:No:154 Maktaba Al’uloom Wal Hikam,Madina,2009.
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[13] Alrooh, Ibn Qayyim, Muhammad bin Abi Bakar, Page: No:220DarulKutubAl Ilmiyah, Beirut,1975.
[14] Alrooh, Ibn Qayyim, Muhammad bin Abi Bakar, Page:No:225DarulKutubAl Ilmiyah, Beirut, 1975.
[15] Alrooh , Ibn Qayyim, Muhammadbin Abi Bakar, Page: No: 226,DarulKutubAl Ilmiyah, Beirut, 1975. [16] HolyQuran, Surah Al-Isra17, V:NO85 [17] HolyQuran, Surah Al-Kahf18, V:NO23-24
[18] Ma’alim al Tanzil, Al Baghawi, Hussain bin Mas’ud, Vol: No:5, Page:No:125, Dar-e-tayyba,Riyadh,1997 [19] HolyQuran, SurahAl-Rahman55,V:NO1-2 [20] HolyQuran, SurahAl-An’am6,V:NO59
[21 ] Mafatih-ul-Ghaib, Al-Razi Muhammad bin umar, Vol: No:21,Page:No:31, Darul Kutub Al Ilmiyah, Beirut,2000
[22] HolyQuran,Surah Al-Naba78,V:NO38
[23] Al Asma WasSifat, Al-Bayhaqi, Ahmadbin Hussain, Vol:No:2,Page:No:219, Maktaba Al Sawadi, Jeddah
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[25] HolyQuran, Surah Al.Shu’ara26,V:NO193-194
[26] HolyQuran, Surah Maryam19,V:NO17
[27] HolyQuran, Surah Maryam19,V:NO64
[28] Ma’lim Ul Tanzeel, Al Baghawi, Hussain bin Mas’ud, Vol: No:5,Page:No:124,Dar-e-tayyba,Riyadh,1997
[29] Tafseer Basit, Alwahidi, Ali bin Ahmad, Vol:No:13,Page:No:463 ,Jamia Imam Muhammad,Riadh,2009 [30] HolyQuran,Surah Al-Hijr15,V:NO29
[31] Mafatih-ul-Ghaib, Al-Razi Muhammad bin umar, Vol:No:21,Page:No:37,DarulKutub Al Ilmiyah, Beirut, 2000
[32] HolyQuran, SurahAl-Hashr 59, V:NO19 [33] HolyQuran, SurahAl-An’am6,V:NO93
[34] HolyQuran, Surah Al-Muminoon23,V:NO12 [35] HolyQuran,SurahAl-Muminoon23,V:NO16
[36] HolyQuran, Surah Al-Hijr15,V:NO29 [37] HolyQuran,SurahAl-Shams91,V:NO7-8 [38] HolyQuran,SurahAl-Insan76,V:NO2 [39] HolyQuran,SurahAl-Nahl16,V:NO40
[40] Mafatih-ul-Ghaib, Al-Razi Muhammad bin umar, Vol:No:21, Page:No:43, Darul Kutub Al Ilmiyah, Beirut, 2000
[41] HolyQuran, Surah Al-Imran3,V:NO169
[42] HolyQuran, Surah Ghafir40,V:NO46
[43] HolyQuran, Surah Nuh71,V:NO25
[ 44 ] Sunan Tirmizi, Imam tirmizi, Muhammad bin Isa, Vol: No:4, Page:No:220, Dar Ul Gharb ul Islami,Beirut,1998
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[46] HolyQuran, Surah Al-Fajr89,V:NO27-28
[47] HolyQuran, Surah Al-An’am6,V:NO61-62
[48] Mafatih-ul-GhaibAl-Razi Muhammad bin umar, Vol: No:21, Page: No:35, Darul Kutub Al Ilmiyah, Beirut,2000
[49] HolyQuran,SurahAl-A’raf7,V:NO179
[50]Mafatih-ul-GhaibAl-Razi Muhammadbin umar, Vol:No:21,Page:No:36,DarulKutubAl Ilmiyah,Beirut,2000