Why Does Not Allah Show Himself in Islam? - Qur'an Explains

When Allah chose selected human beings as His messengers, the obvious query that came to their mind was who is Allah and how does He look like? Even today, many non Muslims ask this question from Muslim scholars: Why Does Not Allah Show Himself in Islam?

Let us answer this question in the light of Qur'an. Surah 7. Al A'raf  that mentions the meeting Allah with Prophet Musa (Moses, may peace be upon him) atop the Mt. Sanai and the revered Prophet asked Allah to show Him to him. The Divine reply is mentioned in verse 143 as mentioned herein under:

بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ 

"In the name of Allah, the Most Gracious, the Most Merciful"

وَلَمَّا جَآءَ مُوۡسٰى لِمِيۡقَاتِنَا وَكَلَّمَهٗ رَبُّهٗ ۙ قَالَ رَبِّ اَرِنِىۡۤ اَنۡظُرۡ اِلَيۡكَ​ ؕ قَالَ لَنۡ تَرٰٮنِىۡ وَلٰـكِنِ انْظُرۡ اِلَى الۡجَـبَلِ فَاِنِ اسۡتَقَرَّ مَكَانَهٗ فَسَوۡفَ تَرٰٮنِىۡ​ ۚ فَلَمَّا تَجَلّٰى رَبُّهٗ لِلۡجَبَلِ جَعَلَهٗ دَكًّا وَّخَرَّ مُوۡسٰى صَعِقًا​ ۚ فَلَمَّاۤ اَفَاقَ قَالَ سُبۡحٰنَكَ تُبۡتُ اِلَيۡكَ وَاَنَا اَوَّلُ الۡمُؤۡمِنِيۡنَ‏ 

(7:143) And when Moses came at Our appointment, and his Lord spoke to him, he said: 'O my Lord! Reveal Yourself to me, that I may look upon You!' He replied: 'Never can you see Me. However, behold this mount; if it remains firm in its place, only then you will be able to see Me.' And as soon as his Lord unveiled His glory to the mount, He crushed it into fine dust, and Moses fell down in a swoon. And when he recovered, he said: 'Glory be to You! To You I turn in repentance, and I am the foremost among those who believe.'

When Prophet Musa (Moses) asked to see Allah, a profound and awe-inspiring event took place that highlighted the transcendence and incomparability of Allah. This incident is mentioned in the Quran in Surah Al-A'raf (7:143), where it is narrated that Musa requested to see Allah directly. Here’s a detailed account of what happened according to the Quran:

Explanation of the Event:

• Musa's Request to See Allah: Prophet Musa, who had been granted the honor of speaking directly to Allah (hence known as "Kalimullah," or the one who spoke to Allah), was filled with a desire to see Allah with his own eyes. In his deep longing and devotion, he made a humble request: "My Lord, show me [Yourself] that I may look at You."
• Allah’s Response: Allah responded to Musa by saying, "You will not see Me," indicating that it is impossible for any human being to see Allah in this worldly life due to their limited capacity and the overwhelming nature of Allah's essence. Allah's being is beyond physical form and cannot be perceived by the human eye.
• The Test with the Mountain: To illustrate the impossibility of seeing Him, Allah set a condition: He directed Musa to look at a nearby mountain. Allah said, "Look at the mountain; if it remains in place, then you will see Me." This statement implied that the mountain, a massive and solid structure, would serve as a test to demonstrate the immense and overpowering nature of even a glimpse of Allah’s presence.
• The Manifestation and the Collapse: When Allah manifested a tiny fraction of His glory to the mountain, the mountain could not withstand it and instantly crumbled to dust. The sheer magnitude of Allah’s presence caused a tremendous upheaval, demonstrating that even the most solid and steadfast parts of creation cannot bear His manifestation.
• Musa’s Reaction: 
• Upon witnessing this, Musa was overwhelmed by the majesty and power of the event. He fell unconscious from the awe and shock of the sight. When he regained consciousness, Musa immediately recognized the limits of human capacity and the majesty of Allah. 
• He exclaimed, "Exalted are You! I have repented to You, and I am the first of the believers." This was an acknowledgment of Allah’s greatness, his own limitations, and a reaffirmation of his faith and submission to Allah’s will.

Key Lessons from the Incident:

• Allah’s Transcendence and Majesty: 
• The event emphasizes Allah’s absolute transcendence, indicating that His essence is beyond any form that creation can endure or perceive. Even the slightest glimpse of Allah's glory was enough to demolish a mountain, showing the limits of human and worldly capacity.
• Islam teaches about Emphasis on Allah’s Immanence and Transcendence and that Allah is both close to His creation and entirely beyond it. His presence is known through His signs, guidance, and the effects of His will rather than through physical appearance.
• Surah Qaf (50:16): "And We have already created man, and We know what his soul whispers to him, and We are closer to him than [his] jugular vein." That is Allah’s closeness is not a physical proximity but a spiritual and metaphysical nearness that transcends physical form.
• Humility and Recognition of Limitations: Musa’s reaction underscores the importance of humility and recognition of one’s own limitations when approaching the divine. Despite being a prophet with a special status, Musa understood that certain aspects of Allah’s nature are beyond human comprehension. 
• Allah is Beyond Human Perception: Allah’s nature is beyond anything that human beings can comprehend or visualize. He is not like His creation and does not conform to the physical attributes that characterize created beings.
• Surah Ash-Shura (42:11): "There is nothing like unto Him, and He is the Hearing, the Seeing."
• This verse emphasizes the uniqueness and incomparability of Allah. Since He is unlike anything in existence, He cannot be perceived in any form that human senses could comprehend.
• Faith in the Unseen: 
• The incident reinforces the Islamic principle of faith in the unseen. Allah’s existence and attributes are known through His signs, revelations, and prophets, rather than through physical sight. Believers are encouraged to have faith in Allah’s presence without needing to see Him physically. 
• Faith in the unseen is a foundational aspect of a Muslim’s relationship with Allah. Believing in Allah without seeing Him tests and strengthens the believer's sincerity, trust, and devotion.
• Surah Al-Baqarah (2:3): "[This is] the Book about which there is no doubt, a guidance for those conscious of Allah, who believe in the unseen..."
• Avoiding Idolatry and Misrepresentation
• One reason why Allah does not manifest Himself physically is to prevent any possibility of idolatry or the worship of forms. Islam strictly prohibits any depiction or representation of Allah to maintain the purity of monotheism (Tawhid).
• Surah Al-Ikhlas (112:1-4): "Say, 'He is Allah, [who is] One, Allah, the Eternal Refuge. He neither begets nor is born, nor is there to Him any equivalent.'"
• By not showing Himself, Allah ensures that He remains beyond all forms and likenesses, preserving the concept of absolute monotheism.
• Allah’s Compassion in Teaching: Allah’s response to Musa was not a punishment but a compassionate teaching moment. It allowed Musa and, by extension, all believers to understand the profound reality of Allah’s nature in a way that respects human limitations while still affirming His unparalleled power.
• Reward of the Hereafter
• The ultimate reward for believers is the vision of Allah in the Hereafter, an experience that is promised to those who attain Paradise.
• Hadith: The Prophet Muhammad (peace be upon him) said, “You will see your Lord on the Day of Resurrection as you see the full moon; you will have no difficulty in seeing Him.” (Sahih Bukhari)
• This Hadith suggests that the vision of Allah is reserved for the Hereafter as a reward for the righteous, providing a powerful motivation for faith and obedience in this life.
• However, this grace will be only for those who are rewarded the highest level of Jannah, that is Jannah tul Firdous.

In the light of the above verse and its explanation, we can safely conclude that Allah does not show Himself in Islam because His nature is beyond human perception, and His invisibility serves as a test of faith. The belief in the unseen strengthens the believer’s trust in Allah and reinforces the core principles of monotheism. Allah’s presence is known through His signs, guidance, and attributes, and the ultimate reward of seeing Him is reserved for the Hereafter. This approach preserves the purity of worship and ensures that Allah remains unique, transcendent, and free from any form of misrepresentation or idolatry.

You may now like to listen to Dr Zakir A Naik explaining Why Does Not Allah Show Himself in Islam?:

As explained by Dr Zakir Naik, only those lucky ones will be able to see Allah who enter the highest level of Jannah, called Jannah tul Firdous. This means the those residing in lower levels of Jannah will be devoid of this honour. This thus gives the reason why Allah doesn't show himself is that he wants us to work hard in the unseen and believe in Allah and His commandments and live a life as perfectly as so commanded and try to endure every test that comes our way with steadfastness and Sabr / patience. Allah wants us to work hard into making our faith stronger in Allah, Islam or anything else in our lives. And if we pass all our tests be remaining steadfast, let us pray to be awarded an abode in Jannah tul Firdous and be a contender of seeing Allah, In sha Allah.

Photo | 
Reading the Holy Quran should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully.

An effort has been made to gather explanation / exegesis of the surahs of the Holy Qur'an from authentic sources and then present a least possible condensed explanation of the surah. In that:

• The plain translation has been taken from the Holy Quran officially published by the Kingdom of Saudi Arabia. [3]
• And the exegesis of the chapters of the Holy Quran are basically based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi. [1]
• In addition the references of  other sources which have been explored have also been given above. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites. 

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How to Perform Umrah?

Hajj and Umrah are two Muslim rituals that are directly related to the House of Allah at Makkah. While Hajj is performed once in am Islamic calendar year in the month of Dhul Hajj, Umrah can be performed throughout the year. 

Today we are sharing the "how" to perform the umrah right from the wearing of Ihraam (the two pieced unscratched cloth) for men at the Meeqat (five places designated around Makkah where the intending umrah Muslim takes off one's stitched cloth and wears Ihraam). 

The details of umrah journey is well captured and details of each action given in the video below. However, certain prerequisites of performing umrah are given herein under:

The Pillars of `Umrah:

• Ihraam: which is assumed at the Meeqat.
• Tawaf: circumambulation around the Ka'abah (the cubical building at the center of Masjid Al Haram.
•  Sa'y: Taking seven circuits between hillocks of As-Safa and Al-Marwah.
• Qasar / Halaq: Shaving of the entire head or part by men and potion of hair cut for women

Thereafter Tahal-lul: which means coming out of the state of Ihraam; becoming lawful what was previously prohibited during Ihraam.

Note: During ‘Umrah, pilgrims do not go to Mina, ‘Arafat and Muzdalifah or throw pebbles on the Jamrahs (stone pillars representing devils) or offer animal sacrifice. These rites are only performed during Hajj.

Things to do before entering the state of Ihraam:

• Cut nails. 
• Remove unwanted body hair (removing unwanted hair from underneath the armpit and below the navel). 
• Trim mustache. 
• Comb hair.
• Shape beard.
• Applying Perfume.
• Purify either by taking a bath or performing ablution (wudu).

Things Forbidden after entering the state of Ihraam:

• Cutting Nails
• Hair cutting or removing extra hair from any part of the body.
• Use of any scents on the body or on the robes.
• Stitched Clothing.
• Sandals and flip flops must not be stitched either and should allow the ankle and back of foot to be exposed.
• Covering Face or Head.
• Hunting of animals even of lice.
• Sexual activity

1.  Getting into state of Ihraam: Those interceding to perform Umrah, must get into state of Ihraam as under:

• Ihraam is the intention to perform Umrah. Prophet (S.A.W.) said: “The actions will be rewarded according to the intentions behind them and every person will have what he/she had intended.” (Sahih Bukhari: 54). Remember Ihraam is the state of purity and holiness.
• To get into state of Ihraam one must wear the two unscratched sheets of while cloth before or at the five specified Meeqat locations around Makkah.

Location of Meeqat around Makkah [Photo]

• At Meeqat or the place before it where one tends to get into state of Ihraam, one must perform ghusl / complete bath.
• Then wear the ihraam (the procedure both for men and women is given Here)
• Offer two Rakat of Nafl by covering your head.
• With your head uncover declare your intention / Niyyah :

اَللَّهُمَّ اِنِّيْ اُرِيْدُ الْعُمْرَةَ فَيَسِّرْهَا لِيْ وَ تَقَبَّلْهَا مِنِّيْ

“O ALLAH! I intend to perform Umrah, please make it easy for me and accept it from me”

• After leaving home start reciting below mentioned Dua’a and Talbiya continuously. It is compulsory to recite Talbiya loudly once.

بِسْمِ اللَّهِ تَوَكَّلْتُ عَلَى اللَّهِ، لاَ حَوْلَ وَلاَ قُوَّةَ إِلاَّ بِاللَّهِ

(In the name of ALLAH, I place my trust in ALLAH, and there is no might nor power except with ALLAH)

• Enter Masjid Al Haram: Recite Darud e Sharif and Supplicate to ALLAH and proceed towards Kabah.

اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وسلم, اللَّهُمَّ افْتَحْ لِي أَبْوَابَ رَحْمَتِكَ

(In the name of ALLAH! O ALLAH! Exalt the mention of your Messenger. O ALLAH! Forgive my sins, and open the gates of Your mercy for me).

• Keep your eyes fixed at Baitullah and Say:

اللّهُ أكبر اللّهُ أكبر, لا إلَهَ الا اللّه, اللّهُ أكبر اللّهُ اكبر, و لِلّه الحمدَ

(ALLAH is the Greatest, ALLAH is the Greatest, there is no God, but ALLAH, ALLAH is the Greatest, ALLAH is the Greatest, to Him belongs all Praise.)

After this recite Talbiya and move forward to perform Tawaf. 

2. Tawaf

circumambulation around the Ka'abah (the cubical building at the center of Masjid Al Haram, seven times.The pilgrims must walk keeping Kabah on their left. Upon arriving at the Kaabah, stop reciting the Talbiyyah. You must be in Wudu (ablution). Men to leave their right shoulder bare ONLY during the entire Tawaf, this is called Idtiba’a, after the tawaf men need to cover both shoulders.

Start at the Black Stone, either Kiss it if you can, if not. Touch it with your right hand, if not

Face the Black Stone and point at it with your right hand Say

بِسْمِ اللَّهِ, اللّهُ أكبر

(just before kissing it/or just before or whilst touching/pointing) For men, to Raml (hasten/briskly walk) during the first 3 rounds of Tawaf and walk normally during the other 4 rounds. Once you reach the Yamani corner, either Touch it with your right hand (do not kiss it), and say بِسْمِ اللَّهِ, اللّهُ أكبر or if unable, then continue without gesturing or saying anything from the Yamani corner to the Black Stone, recite :

رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَة ً وَفِي الآخِرَةِ حَسَنَة ً وَقِنَا عَذَابَ النَّار

(Our Lord, grant us good in this life and good in the hereafter and save us from the punishment of the Hellfire.[Quran; 2:201])

When they will reach at Rukhn Al Yamani (the fourth corner of Kabah) they should only touch Hijra e Aswa.

After Completing Tawaf, proceed to Maqaam‐e Ibraaheem ‐ (Prophet Abraham's station)

At the End of Seven circles they will do Istilam (touch or kiss the Black Stone) and say

بِسْمِ اللَّهِ, اللّهُ أكبر

Recite this verse (which means):

وَاتَّخِذُوْا مِنْ مَّقَامِ إِبْرَاهِيْمَ مُصَلًّى

(And take you (people) the Maqaam (place) of Ibraheem as a place of Prayer. [Quran; 2:125])

Tthe pilgrims will offer 2 rakat of Nafal close to Maqam-e-Ibrahim without covering their heads. The pilgrims will go to zamzam, which is situated in the basement of Haram to drink the water (Zamzam) while standing and saying “بِسْمِ اللَّهِ and (supplicate to Allah)

اللَّهُمَّ إِنِّي أَسْأَلُكَ عِلْمَاً نَافِعَاًً وَرِزْقَاً وَاسِعَاًَ وَشِفَاءً مِنْ كُلِّ دَاءٍ

O Allah! I implore for the beneficial knowledge, vast provisions and cure from every disease.”

3. Sa’yee

The meaning of Sa’ey is to run/ walk back and forth seven times between the hills of Safah & Marwa which are situated to the North and South of Kabah. As you leave the boundary of the Masjid, you can say (as prescribed for all Masaajid):

بِسْمِ اللَّهِ, وَ الصلاة والسلام عَلَى رسول الله, اللَّهُمَّ إِنِّي أَسْأَلُكَ مِنْ فَضْلِكَ,

(In the name of Allah, and prayers and peace be upon the Messenger of Allaah. O Allaah, I ask You from Your favor. O Allaah, guard from the accursed devil.)

Upon approaching Mount Safah, the following Ayaat (verse) is recited

إِنَّ الصَّفَا وَالْمَرْوَةَ مِنْ شَعَآئِرِ اللَّهِ فَمَنْ حَجَّ الْبَيْتَ أَوِ اعْتَمَرَ فَلاَ جُنَاحَ عَلَيْهِ أَنْ يَطَّوَّفَ بِهِمَا وَمَنْ تَطَوَّعَ خَيْراً فَإِنَّ اللَّهَ شَاكِرٌ عَلِيْم

(Verily, As‐Safaa and Al‐Marwah are from the symbols of Allaah. So it is not a sin on him who performs Hajj or 'Umrah of the house (ka 'bah) to perform the going (tawaaf) between them. And whoever does good voluntarily, then verily, Allaah is the All‐Recognizer, All‐Knower. [Quran; 2:158])

نَبْدَأُ بِمَا بَدَأَ اللَّهُ بِه

(I begin with what Allaah began with.)

Then ascend upon Mount Safah, face the Qiblah, raise your hands and recite 3 times:

اللّهُ أكبر, اللّهُ أكبر, اللّهُ أكبر

(Allaah is the Greatest, Allaah is the Greatest, Allaah is the Greatest.)

لاَ إِلَهَ إِلاَّ اللَّهُ وَحْدَهُ لاَ شَرِيْكَ لَه، لَهُ الْمُلْكُ وَ لَهُ الْحَمْدُ يُحْيِي وَ يُمِيْتُ وَ هُوَ عَلَى كُلِّ شَيْءٍ قَدِيْر؛ لاَ إِلَهَ إِلاَّ اللَّهُ وَحْدَهُ لاَ شَرِيْكَ لَه، أَنْجَزَ وَعْدَهُ وَ نَصَرَ عَبْدَهُ وَ هَزَمَ الأَحْزَابَ وَ حْدَه

(There is nothing worthy of worship except Allah, Alone. He has no partner, To Him belongs the kingdom, & all praise belongs to Him, & He has power above all things, There is nothing worthy of worship except Allah, He fulfilled His promise, Granted victory to His servant, And alone He defeated the allied army.)

The seventh trip will end at Marwa. After this the pilgrim will offer two (2) rakat nafal. 

4. Qasar / Halaq

After Sa’yee male pilgrims will get their heads completely shaved, females will clip their hair equal to a length of a fingertip.

The procedure to perform Tawaf is illustrated herein under, while the video below show the complete ritual in easy to understand steps:

Performance of Umrah [Illustrated]:

Performance of Umrah [Illustration courtesy: Islamic Finder] 

You may now watch a detailed video covering the complete procedure as to How to perform Umrah:

For more Q &A about understanding Islam, please refer to our reference page: Understanding Islam: Frequently Asked Q & A.

You may also refer to our Reference Pages for knowing more about Islam and Quran.

May Allah show us the right path so that we do not go astray due to what man has interpreted verses of religious scriptures to suit their own religions and faith. Aameen.

Photo | References: | 1 | 2 | 3 | 4 | 5 |

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Please share this page to your friends and family members through Facebook, WhatsApp or any means on Social Media so that they can also be benefited by it and better understand Islam and the Holy Qur'an - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.

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Prayer Timings as Stated in the Quran

Prayers are common to all Divine religions. While Jews and Christians usually offer weekly combined prayers in synagogues (Saturday) and Churches (on Sundays), Muslims offer five obligatory prayers, called salah or slat everyday besides offering the Friday midday prayer, that is Dhuhr prayer, in the masjids in the form of congregation.

The daily five obligatory prayers are spread over the entire day, commencing from a pre dawn prayer (Fajr), a midday day prayer (Dhuhr), the afternoon prayer (Asr), the post sunset prayer (Maghrib) and the late night prayer (Isha). Each prayer has varying cycles as have been explained in one of our earlier posts: How to Offer Salah (Prayers): Obligatory and Voluntary Rakats / Cycles / Units

In this post the focus is on the exact timings of offering these five daily prayers. Although, the timings have been mentioned in various verses of the Qur'an, the verses 78-80 of Surah Al isra explain in detail these timings. The exegesis of these verses is given herein under:

اَقِمِ الصَّلٰوةَ لِدُلُوۡكِ الشَّمۡسِ اِلٰى غَسَقِ الَّيۡلِ وَقُرۡاٰنَ الۡـفَجۡرِ​ؕ اِنَّ قُرۡاٰنَ الۡـفَجۡرِ كَانَ مَشۡهُوۡدًا‏  

( 78 )   Establish prayer at the decline of the sun [from its meridian] until the darkness of the night and [also] the Qur'an of dawn. Indeed, the recitation of dawn is ever witnessed.

This verse needs to be read carefully as it explains the timings of salat / prayers. The Muslims have been commanded to establish Salat immediately after the mention of obstacles and adversities. This implies that the perseverance required to face adverse circumstances is obtained by the establishment of Salat.

We have translated the words of the Arabic text into “the declining of the sun.” Though some of the companions and their followers are of the opinion that it means “the sunset”, the majority of them are of the opinion that it means “the declining of the sun from its zenith.” Umar, Ibn Umar, Anas bin Malik, Abu Barza-tal-Aslami, Hasan Basri, Shaabi, Ata, Mujahid and, according to a tradition, Ibn Abbas (May Allah be pleased with them all) are of this opinion and Imam Muhammad Baqir and Imam Jaafar Sadiq also are of the same opinion. Besides this, there are some traditions from the Prophet (peace be upon him) to the same effect, though they are not so authentic.

As for the timings of night prayer "Isha" according to some, the original words of the Arabic text mean “darkness of the night”, while others take it to mean “midnight”. If the first opinion is accepted, it will imply “the beginning of the time of the salatul-isha, the isha prayer” and according to the other it will mean “the last limit of the time of salatul-isha.”

The literal meaning of the word fajr is dawn, that is, “the beginning of the morning after the darkness of night.”

Here the “recital of the Quran in the morning” stands for the salatul-fajr, the morning prayer. At some places the Quran has used the word salat for prayer and at other places a particular part of salat for prayer as a whole, e.g. tasbih, hamd, zikr, qayam, ruku, sajud etc. Likewise, here “recital of the Quran at dawn” does not mean the mere recital of the Quran but its recital during the salatul-fajr. Thus, the Quran has also incidentally referred to the different parts of which salat is composed and these guided the Prophet (peace be upon him) to prescribe the definite form of salat in which it is performed by the Muslims.

The recital of the Quran at dawn is witnessed by the angels of Allah to testify it as has been explained in the traditions. Though the angels witness each prayer and each good deed, the special mention of their being witnesses at the time of the recital of the Quran during the salatul-fajr gives it a particular importance. That is why the Prophet (peace be upon him) used to recite long passages from the Quran during the salatul-fajr. His example was followed by the companions, and the succeeding Muslim scholars held it to be a desirable thing.

In this verse, it has been briefly stated how to establish salat which was made obligatory at the prescribed timings on the occasion of Miraj.

It has been ordained that the first prayer is to be offered before the sunrise and the remaining four after the declining of the sun till the darkness of the night.

Afterwards Angel Jibril was sent to the Prophet (peace be upon him) to define the limits of the timings of each prayer.

According to a tradition of Abu Daud and Tirmizi related by Ibn Abbas, the Prophet (peace be upon him) said: Jibril led me in the five prayers twice near the Kaabah. On the first day, he offered the Duhr prayer just after the declining of the sun, when the shadow of everything was the shortest. Then he offered the Asr prayer when the shadow of each thing was equal to its own length, then the Maghrib prayer at the time when one breaks his fast, and the Isha prayer was offered just at the time when twilight had disappeared, and Fajr prayer at the time when it becomes unlawful to eat and drink anything for the one who intends to observe a fast.

The next day he offered the Dhuhr prayer at the time when the shadow of each thing became equal to its own length and the Asr prayer when the shadow had doubled. The Maghrib prayer was offered as on the previous day and the Isha prayer when one third of the night had passed away, and the Fajr prayer when light had spread all over. After this Jibril turned towards me and said: O Muhammad, these are the timings of salat of the Prophets and the right tunings are between these two extreme limits.

The Quran has also pointed to these five times of Salat on different occasions:

Take great care of your Prayers, especially of the middle Prayer and stand before Allah like devoted servants. (implies Asr) (Surah 2 Al Baqarah Ayat 238)

And listen; establish salat at the two ends of the day and in the early parts of the night (Surah 9. At-Tauba, Ayat 114)

Offer the prayer in two parts of the daytime and in the hours of the night that are closer to daytime. Surely, good works drive away evil works. This is the correct information for those who use their knowledge. (Surah 11 Hood: 114) 

And glorify your Lord with His praise before the sunrise (Fajr) and before sunset (Asr) and then glorify Him during the night (Isha) and then at the ends of the day (Fajr, Dhuhr and Maghrib). (Surah 20. Ta ha, Ayat 130).

So glorify Allah when it is evening for you (Maghrib), and when it is morning (Fajr). Praise is only for Him in the heavens and the earth and glorify him in the later part of the afternoon (Asr) and in the afternoon (Dhuhr). (Surah 30. Ar-Room, Ayats 17-18).

Therefore, O Prophet (saws), bear with patience whatever they say, and keep up glorifying your Lord with his praise, before sunrise and before sunset. And glorify Him again in the night and also when are free from prostrations. (implies fajr, dhuhr, asr, isha and tahajjud) (Surah Chapter 50 Al Qaf ayat 39)

There is great wisdom in this system of the timings of salat. One of these is to avoid the timings of the worship of the sun worshipers. This is because the sun has always been in every age one of the greatest deities of the mushriks, who worshiped it especially at the time of sunrise and sunset. Therefore, these two times have totally been forbidden for salat. Besides this, they worshiped the sun at the time of its zenith. That is why Islam has ordained that the Muslims should offer their two prayers during the day time after the sun has declined and the Fajr prayer before the sunrise.

The Prophet (peace be upon him) himself has stated this wisdom of the timings of prayer in several traditions. For instance, in the tradition related by Amar bin Abasah, the Prophet (peace be upon him) is reported to have replied to a question to this effect: Offer your morning prayer, but refrain from it when the sun is about to rise until it has risen high. For the sun rises between the horns of Satan and the unbelievers fall prostrate before it at that time.

Then after mentioning the Asr prayer, he said: After Asr prayer, refrain from any prayer until the sunset, for during that time the sun sets between the horns of Satan and the unbelievers fall prostrate before it.

The rising and the setting of the sun between the horns of Satan is a symbolic expression that has been used in this tradition. This implies that both these times are used by Satan as temptations for the people. This is, as if to say: that Satan is so pleased with the worship of the unbelievers at the time of sunrise and sunset that he appears to carry the sun on his head as a mark of approval. This interpretation of the tradition is based on this remark of the Prophet (peace be upon him): The unbelievers fall prostrate before it.

Yousaf Ali Explanation:
The Commentators understand here the command for the five daily canonical prayers, viz.: the four from the declination of the sun from the zenith to the fullest darkness of the night, and the early morning prayer, Fajr, which is usually accompanied by a reading of the holy Qur'an. The four afternoon prayers are: Zuhr / Dhuhr, immediately after the sun begins to decline in the afternoon; 'Asr, in the late afternoon; Maghrib, immediately after sunset; and Isha, after the glow of sunset has disappeared and the full darkness of the night has set in. There is difference of opinion as to the meaning of particular words and phrases, but none as to the general effect of the passage.

The morning prayer is specially singled out for separate mention, because the morning is a "peaceful hour" and special influences act on the soul awaking from the night's rest. Special testimony is borne to the prayers of this hour by the angelic host.

وَمِنَ الَّيۡلِ فَتَهَجَّدۡ بِهٖ نَافِلَةً لَّكَ ​ۖ عَسٰۤى اَنۡ يَّبۡعَـثَكَ رَبُّكَ مَقَامًا مَّحۡمُوۡدًا‏ 

( 79 )   And from [part of] the night, pray with it as additional [worship] for you; it is expected that your Lord will resurrect you to a praised station.

The literal meaning of tahajjud is to rise up by breaking sleep. Therefore, it means: Rise up from sleep after the passing of a part of night and then offer your prayer.

Nafl literally means: Something done in addition to an obligatory duty. This shows that the tahajjud prayer is in addition to the five prescribed prayers.

“Will raise you to an honored position”. You may attain such a high position in this world and in the next world that people from everywhere may be full of praise for you, and you may become a praiseworthy personality. This is, as if to say: Now your opponents are engaged in calling you names and are trying to defame you throughout the country, and have raised a storm of false accusations against you but that time is not far when the world will ring with the echoes of your praise and in the Hereafter you will become worthy of praise by all creatures. The exaltation of the Prophet (peace be upon him) to the high position of intercession on the Day of Resurrection is also a part of that honored position.

Yousaf Ali Explanation:
This is held to be addressed specially to the holy Prophet who usually prayed more than the five canonical prayers. The Tahajjud was a prayer after midnight, in the small watches of the morning.

To the Prophet was to be assigned in the Hereafter the highest Post of Honour and Glory "Maqam Mahmud", implying his excellence above all other Prophets. The immediate reference may be to the hope that the Makkan persecution will soon be over and the glorious work in Madinah will begin.

( 80 )   And say, "My Lord, cause me to enter a sound entrance and to exit a sound exit and grant me from Yourself a supporting authority."

This prayer clearly shows that the time of Hijrah (Migration) had come near. That is why Allah has instructed the Prophet (peace be upon him) to this effect: You should follow the truth wherever and in whatever condition you be. If you migrate from a place, you should migrate for the sake of the truth, and wherever you go, you should go for the sake of the truth.

It is being prayed that either grant me power and authority or make some government my helper so that I may use its power to reform the corrupt world. This is because power is required to check indecency and sin and to enforce the law of justice.

Hasan Basri and Qatadah have made the same interpretation of this verse, and the great commentators like Ibn Jarir and Ibn Kathir have adopted the same. This is supported by a tradition of the Prophet (peace be upon him): Allah eradicates by the power of government those evils, which are not eradicated by the teachings of the Quran. This is a clear proof that according to Islam, political power is also required to introduce reform, for admonition alone is not enough for this. Besides this, when Allah Himself has taught this prayer to His Prophet (peace be upon him) for the establishment of His way and enforcement of His law, it is not only lawful but desirable to acquire power and those, who consider this to be a worldly thing, are obviously in the wrong. What is really worldliness is that one should desire and acquire power for his own interest. On the contrary, the desire of power for the sake of Allah’s way is not the worship of the world but the worship of God.

Yousaf Ali Explanation:
The entry and exit here referred to may be interpreted in four senses: (1) entry into death and exit at the resurrection: for the righteous, who have purified their souls by prayer (last verse) and spiritual teaching from the Qur'an (next verse), there is on each occasion a fuller and fuller localisation and enjoyment of truth and honour: for those who are estranged from Allah, the effect is the opposite: the truth becomes bitter and there is ignominy and exposure instead of honour: (2) entry for the holy Prophet into the new life at Madinah, which was still in the womb of futurity, and exit from the life of persecution and the milieu of falsehood, which surrounded him in his native city of Makkah still given up to idolatry: (3) referring to the impending Hijrah again, the prayer may mean, "Let it be from pure motives of truth and spiritual honour, and not from motives of anger against the city of Makkah or its persecutors, or of ambition or worldly power from the city of Madinah, which was ready to lay everything at the Prophet's feet": (4) generally, entry and exit at every stage of life.

Here is yet another verse from Surah Hood that explains the timings of the prayers:

وَأَقِمِ الصَّلَاةَ طَرَفَيِ النَّهَارِ وَزُلَفًا مِنَ اللَّيْلِ إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ ذَلِكَ ذِكْرَى لِلذَّاكِرِينَ

“Offer the prayer in two parts of the daytime and in the hours of the night that are closer to daytime. Surely, good works drive away evil works. This is the correct information for those who use their knowledge.” (Surah 11 Hood: 114)

In the verse above, Taraf (طرف), means each of the parts of a thing (2). “Two parts of the day” means its two parts.  As it could be seen in the following verse, the first part for praying is the noon time when the sun moves to the west.  The second is the time for afternoon (‘asr) prayer.  These two times do exist in all cultures.

The text of the verse contains the word zulaf (زلف), the plural form of zulfa (زلفة), which has the meaning of “closeness”.  In Arabic, a plural expression states for at least three. The expression “close parts of the night” “زُلَفًا مِّنَ اللَّيْل” in the verse designates at least three times of the night that are close to the daytime. These are the sunset (maghreb), nightfall (ishaa’) and dawn (fajr) prayers, which bear the signs of the daytime.

The night comprises of three parts;  the first is the time for the sunset and nightfall prayers. These start with the sunset, lasting till the falling of darkness (ghasaq al-layl). The second part is the time for midnight prayer (tahajjud), covering the period from the ghasaq al-layl to the break of dawn. This is called half of the night (nisf al-layl) (نصف الليل) or the middle of the night (wasat al-layl) (وسط الليل). The third part is the time for the dawn (fajr) prayer, which starts with the onset of break of dawn.  The prohibitions begin for the fasting person from this moment onwards.  The dawn prayer could be performed until the sunrise.

The sunset (maghrib) prayer could be performed from the sunset until the redness on the west horizon disappears.   From then on is the time for nightfall (ishaa’) prayer. It continues until the whiteness on the west horizon disappears and the sky becomes pitch-dark.  When the sky is pitch-dark, the first part of the night that is close to the daytime ends.

Abdullah Bin Omar said:  One night we sat down to wait the Prophet (p.b.u.h)  of Allah for nightfall (ishaa’) pray.  He came as the third of the night was passing by, or afterwards.  I did not know whether he was busy.  He said: “Are you waiting for this prayer?” I would have lead my community pray at this hour if it had not been difficult for them.” Then he ordered the caller for prayer (muezzin)  to call for prayer (3).

All prayer must be for Allah's aid and authority. However much we may plan, our success must depend on His aid. However nobler our motives, we have no right to imperil any lives unless there is authority in the Word of Allah. The Prophet only acts on Allah's commission and inspiration.

Photo | References: | 1 | 2 | 3 | 

You may also refer to our following sites for knowing more about Islam and Quran:

• 114 Chapters (Sūrahs) of the Holy Qur'an" for translation, meaning and summary / exegesis of all Sūrahs / chapters of the Quran
• 99 Attributes of Allah" for complete list of 99 attributes of Allah Almighty with meaning and explanation.
• Understanding Islam - Frequently Asked Q&A for knowing more about Islam.
• Islam and Life of Muslims in Non Muslim Countries

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Understanding Islam: Who are Ahmadis? Are they Muslims?

One of the major setback to Islam has been the creation of Ahmadiat, comprising of Muslims with weak faith who came under the influence of Mirza Ghulam Ahmad because of his eloquence and misinterpretation of Qur'an. And thus Muslims left their faith and joined a fabricated religion, tangent to the teachings of mainstream Islam. And while this was happening the 19th century in the British India, the major Muslim sects like Deobandi, Braveli, Naqashbandi and many others were fighting among each other, even labeling each other non Muslims with complete disregard to a menace which was germinating right very close to them.

The more we disregarded them, the more incubation period was allowed to the the Qadianis, later came to be known as Ahmadis, to solidify their foothold and even take their 'religion' outside the British India to places, specially Africa, where natives were illiterate and could easily be indoctrinated with the Ahmadiat doctrine.

Even in Pakistan, they had a firm foothold and kept expanding. And many highly placed seats of government could be seen occupying by the Ahmadis. This continued for quite a while till the early 70s when the then Prime Min sister was forced to enact an act of parliament to label the Ahmadis as non Muslims. And from then on, the majority of Muslims thought nothing else but prosecuting the Ahmadis.

In recent times, the Ahmadis have geared up their propaganda, specially targeting Pakistan and very recently a video has surfaced on social media network showing one of the spokesman of Ahmadia approaching US President Donald Trump with due courtesy of son of a slain governor of Punjab province who was proactive in supporting the Ahmadis in Pakistan. Watch the video below in which he is seen being an interpreter to the Ahmadis' spokesman. This meeting has been specially arranged ahead of Pakistan's Prime Minister's visit to USA so that American President could pressurizer Pakistan's Prime Minister Imran Khan to declare them Muslims in Pakistan:

The expanding population of Ahmadis is due to the fact that no many Muslim scholars have ever tried to educate the masses as how to counter the preaching of Ahmadiat and make efforts to bring them back to the fold of Islam. Even today, if an ordinary Muslim is pitched against an Ahmadi ( who though would look an ordinary man, but would be equipped with enough information and 'knowledge' to counter the Muslims) that an ordinary Muslim will very early lose arguments against him.

Mirza Ghulam Ahmad, the architect of Qadianiat / Ahmadiat, was very eloquent preacher of Islam of his time and would gather great gatherings while addressing and preaching about Islam. As his popularity increased manifold, the evil genius hidden in him to come up a novel idea - setting up a set up parallel to Islam with him being its spiritual leader. He knew very well that Muslims were very sensitive to the end of prophet hood in Islam and prophet hood and Wahi (the Divine revelations) were a sensitive issue. So instead of out rightly proclaiming him a prophet, he cashed on the idea of Wahi (Divine revelations as were received by some of the earlier messengers / rasools of Allah). 

His line of approach was very simple: He proclaimed that Wahi was sent by Allah for the betterment and showing them the right path. Since the mankind had not come to an end, so how could Allah terminate the continuation of His Divine revelations for the guidance of mankind. Therefore he asserted that even after the end of prophet hood of Prophet Muhammad (peace be upon him) a window has been left open for the continuation of Wahi and God had chosen him as the sole recipient of the Divine revelations. This concept he started to preach very assertively and since the government of the time was British Christians, they did not have any objection to his preaching

Once he thought that now his idea as started to take root in the minds of illiterate Muslims, he threw in the bombshell of proclamation of prophet hood, "I am a Prophet and a Messenger". He asserted if you have accepted that I am receiving the Wahi from God, and that Wahi cannot be revealed to anyone unless he is a prophet, so I am the prophet to be accepted. And those who had already come under his influence accepted him as such, the same many of people of Indo-Pak subcontinent come under the fold of peers.

In order to gain support of the British in India, he proclaimed that Prophet Jesus (peace be upon) was actually crucified as maintained by the Christians (a claim refuted by Muslims) and that Jihad was now no more applicable. Not only that he went a step ahead and started preaching to gain the support of the British that Prophet Eesa (Jesus) was a at a higher pedestal than Prophet Muhammad (peace be upon him) since the former was taken up to heaven alive and will be sent back to earth while the latter died and was buried under the earth, never to comeback. Certainly this pleased the British who also welcomed him and his group and encouraged him to freely propagate Ahmadiat all over India. Initially Mirza Ghulam Ahmad called him zil-e-Nabi, shadow of a prophet, but later declared him to be a actual prophet and added salutation "peace be upon him' after his name. Still going a step further, Mirza Ghulam Ahmed proclaimed that he is the Imam Mahdi and the Messiah to reform Muslims and non-Muslims from their current state of chaos into believing the peaceful way of Islam, meaning by he is the Prophet Jesus after his descend from heavens.

And still going a step forward, Mirza Ghulam Ahmad proclaims that anyone who does not subscribe to his prophet hood is not a Muslim, meaning by that all mainstream Muslims who do not subscribe to his prophet hood are (God forbids) non believers and non Muslims. 

After Pakistan Parliament declared them non Muslims, it  gave them an excuse of being threatened of life to leave Pakistan, obtain political asylum in England and made England their stronghold. And from here they are now expanding all over Europe, Germany being their main center. When I visited Germany in 2014, I found many Ahmadis around. Since getting political asylum under the garb ob Ahmadis is very easy, one of the friends who is living in Germany for almost three decades told me that even Sunni Muslims who illegally come to Germany, tear away their passports and seek political asylum portraying them to be Ahmadis to get permanent residency. 

When it comes to defending their faith in the West in front of non Muslims, they claim that they believe in Qur'an, the "finality" of the Holy Prophet (peace be upon him), they follow same five pillars of Islam and offer same five daily prayers and follow everything that Qur'an says. And then the lament that despite all these similarities they are being condemned by mainstream Muslims, as can be seen in the video shared above.

To them is a simple question: If they follow everything that mainstream Muslims follow, then:

1. Why there was a need to have separate religion they still call Islam,
2. If a prophet was to follow Prophet Muhammad (peace be upon him), why didn't Allah mention in the Qur'an in open words/
3. Why did Prophet Muhammad (peace be upon him) then said: IF there was a prophet after me it would have been Umer - and also "Ali has been to me what Aron was to Prophet Moses (peace be upon him), BUT THERE IS NO PROPHET AFTER ME?
4. When Allah proclaims that Qur'an has been completed for the mankind, what more is required for guidance of the mankind till the Day of Judgement?

Here an important thing to be noted is that a theme has been presented at several places in the Quran as to when and how prophets are sent to nations and people. It must be understood that a messenger or a prophet cannot be sent on every occasion at every place. As long as the message of a prophet remains intact in the world and the means of conveying it to others exist, there is no need for a new prophet, unless need arises to supplement the previous message, or to supplant it by a new message, Only when the teachings of the prophets are forgotten, or become mixed up with errors and deviations and can no longer be relied upon as means of guidance, then the people do get a chance to make the excuse that there existed no arrangement whatsoever to make them aware of the distinction between the truth and the untruth and guide them to the right way: so they could not be guided aright. To meet such an excuse, Allah sends the prophets in such conditions so that any one who follows a wrong way after that may himself be held responsible for his going astray. But in case of Islam, as would explained in subsequent lines, the religion / deen of Islam had been completed and Allah chose as Islam for the rest of the times till the Day of Judgment and it has also been proclaimed that since the deen has been completed, there would be no more prophets or messengers after Prophet Muhammad (peace be upon him).

So what is to be done to bring them back into the fold of Islam and make them part of it as they were before the fitna of Ahmadiat expands beyond uncontrollable dimensions. Here Muslim scholars, not stereotyped preachers, have a role to play. They have approach the Ahmadis with thorough understanding of Islam so as to convince them that they are tailing a wrong approach. However, this is to be done not with a vengeance against them hidden in our hearts for they are break away Muslims and it is our duty to invite them back to Islam with logic and conviction in our arguments.

I once listened to one of the eminent scholars of his time Dr Malik Murtaza who very beautifully answered an Ahmadi when he asserted that Mirza Ghulam Ahmed was indeed a prophet. The learned scholar quoted verses 2-4 of Surah Al Baqarah, which clearly spell out who are true Muslims:

(2) This is the Book of Allah, there is no doubt in it; it is a guidance for the pious,(3) for those who believe in the existence of that which is beyond the reach of perception, who establish Prayer and spend out of what We have provided them, and

وَالَّذِيۡنَ يُؤۡمِنُوۡنَ بِمَۤا اُنۡزِلَ اِلَيۡكَ وَمَاۤ اُنۡزِلَ مِنۡ قَبۡلِكَۚ وَبِالۡاٰخِرَةِ هُمۡ يُوۡقِنُوۡنَؕ‏  

(4) who believe in what has been revealed to you and what was revealed before you, and have firm faith in the Hereafter.

The verse clearly means this book, The Only Qur'an, is a means of guidance for those who believe in what has been revealed to you (O' Muhammad) and what was revealed before you.

So Muslims are those who believe in what has been revealed unto Prophet Muhammad (peace be upon him), that is the Holy Qur'an, and what has been revealed before Prophet Muhammad (peace be upon him) and NOT what is said to have revealed after Prophet Muhammad (peace be upon him), as claimed by Mirza Ghulam Ahmad. 

This verse needs to be read in conjunction with two other verses of the Holy Qur'an which clearly speak out the completion of the religion of Islam and seal placed on the coming of any more prophets after Prophet Muhammad (peace be upon him).

Herein under is the part of the verse 3 of Surah Al Mai'da [Chapter 5] of the Holy Qur'an in which Allah proclaims:

الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَ‌ضِيتُ لَكُمُ الْإِسْلَامَ دِينًا 

This day have I perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion.

The 'perfection of religion' mentioned in this verse refers to making it a self-sufficient system of belief and conduct, and an order of social life providing its own answers to the questions with which man is confronted. This system contains all necessary guidance for man, either by expounding fundamental principles from which detailed directives can be deduced or by spelling out such directives explicitly so that in no circumstances would one need to look for guidance to any extraneous source. 

So when the Deen / religion of Islam has been completed for the Muslims, how could someone get up and say that the Wahi is still continuing?

Now read the above two verses in conjuration with verse 40 of Surah Ahzab, surah 33:

مَا كَانَ مُحَمَّدٌ اَبَآ اَحَدٍ مِّنۡ رِّجَالِكُمۡ وَلٰـكِنۡ رَّسُوۡلَ اللّٰهِ وَخَاتَمَ النَّبِيّٖنَ ؕ وَكَانَ اللّٰهُ بِكُلِّ شَىۡءٍ عَلِيۡمًا‏  

40. Muhammad is not the father of any man among you, but he is the Messenger of Allah and the last (end) of the Prophets. And Allah is Ever All-Aware of everything.

Here it would be pertinent to quote one of the famous saying (hadith) attributed to the Prophet Muhammad (peace be upon him) about the end of prophet hood and that there would be no prophet after him:

وإنه سيكون في أمتي ثلاثون كذابون كلهم يزعم أنه نبي

وأنا ‏ ‏ خاتم ‏ ‏النبيين لا نبي بعدي ‏

Translation: The Prophet Muhammad (peace be upon him) said: There will arise 30 grand Liars (ثلاثون كذابون) from my Ummah, each of them will claim that he is the Prophet whereas “I AM KHATAM AN NABIYEEN AND THERE IS NO PROPHET AFTER ME (لا نبي بعدي)” 

[Sunnan Tirimdhi , Hadith # 2202] - Imam Tirimdhi Said after this hadith: ‏ ‏هذا ‏ ‏حديث حسن صحيح ‏(Translation: This Hadith is “HASSAN SAHIH”) - The Hadith is also narrated in Sunnan ABU Dawud, Hadith # 4252

The above Hadith clearly means that there will be many (though a figure of 30 has been mentioned) false prophets /liars who will claim to be prophets, as soon after demise of Prophet of Allah Muslamma bin Kazab proclaimed prophet hood, but the Prophet of Allah categorically added: "Whereas “I AM KHATAM AN NABIYEEN AND THERE IS NO PROPHET AFTER ME (لا نبي بعدي).”

If there was any prophet to succed Prophet Muhammad (peace be upon him), the above quoted reference from the Holy Qur'an and Hadith by the Prophet of Allah himself would not have occurred or it would be clearly mentioned that there will be prophet (s) after Prophet Muhammad (peace be upon him).

This sums it all: There will be no Divine revelation after Prophet Muhammad (peace be upon him) and that Muhammad (peace be upon him) is the last (end) of the prophets. The point is stressed by saying: “and (he is) the seal of the Prophets.” That is, not to speak of a Messenger, no even other Prophet would be raised after him. And this must be understood that while all rasools / messengers are prophets, all prophets are not rasools and messengers. Thus this verse clearly states that there will be no prophets after Prophet Muhammad (peace be upon him) and claiming of Mirza Ghulam Ahmad, like him being an Ummati Nabi or Zil-e-Nabi, after reading and understanding the verses above is nullified.

Thereafter if anyone claims to be in receipt of divine revelation (Wahi) after Prophet Muhammad (peace be upon him) is a fabricator and misleading. If by chance any Ahmadi is reading this post, he must ponder over the three verses mentioned above and find out who a true Muslim is. Unless a Muslim believe in the three commandments of Allah, he cannot be a Muslim, no matter how someone has manipulated these verses to suit someone's personal designs.

As for the questions Whether Ahmadis are Muslims? The answer has been made simple - anyone who believes in the Qur'an and confirm adherence to the three verses of Qur'an quoted above is a true Muslim. Anyone who does not and brings in ifs and buts, is not a Muslim. 

I have already shared a post about a born Ahmadi who reverted to Islam. In one of my next posts, I will share a revert account of a Muslimah who also reverted to Islam and exposing the inner functioning of the Ahmadiat cult which is an eye opener. 

Now please listen to an enlightening commentary by prominent Muslim scholar of present times, Dr Zakir A Naik, who while explaining the re-emergence of Prophet Eesa (Jesus, peace be upon him) also explains the misconception spread by Ahmadis by misinterpreting the verse 40 of Surah Al Ahzab quoted above:

We the mainstream Muslims must therefore ponder over each verse of Qur'an, its context and its detailed exegesis / tafseer and also know what is the basic doctrine of Ahmadiat, it will be only then we will be able to convince them to come to Islam they had left due to misinformation spread by the Mirza Ghulam Ahmad and Co rather than staying away from them and merely showing our anger and hatred to them. remember, spreading Islam and convince non Muslims to revert to Islam is one thing, but equally important is that we also make our best endeavours to bring back Ahmadis back to mainstream Islam.

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Does Taking an Injection while Fasting in Ramadan Invalidates the Saum / Fast?

It is not Ramadan for it has been over just a couple of months from hence. However, at another forum, the question of taking an injection during fasting caught my attention, and I thought to find out more about the issue to clear an misconceptions related to the subject.

Most traditional religious scholars out rightly reject the concept and forbid taking of injections during the fasting hours of the Ramadan. And label it "Makrooh" or in other words "Not Desired." Therefore I thought of searching for the right answer based on technicalities involved in taking injections.

I consulted a number of sites for a definite answer and was enlightened to find the technical answer which may clear many a misconceptions on the subject. Injections are of two type: (1) injections that are taken for medical reasons (that is taking medicine), and (2) injections for nourishment in case one feels weakness and is required to boost one's energy level, specially those recovering from illness or in old age. 

So the general ruling on the subject is that:

• It is permissible for a fasting person to take medicine by injection, whether intramuscular or intravenous, during the day in Ramadan for medical reasons like taking a routine injection of insulin by the diabetics or an injection of insulin or an injection taken to relieve severe tooth or head ache. 
• But it is NOT permissible for the fasting person to be given an injection for nourishment purposes during the day in Ramadan, because that comes under the ruling on eating and drinking. 
• Since nourishment injections can be delayed for these do not directly lead to medical reasons and be taken after breaking the fast. 

In view of the above, it is permissible to administer medicine by needle into a muscle or vein or buttock to a fasting person during the day, for it will break the fast, for it is not food or drink, and it is not like eating or drinking. 

Please listen to an answer on the subject by Dr Zakir A Naik, who beside being a prominent religious scholar of the present times, is also a doctor of medicine by profession:

May Allah allow us the wisdom to interpret issues with wisdom and knowledge and may forgive us in case of wrong advice or misinterpretation. Aameen.

Author's Note: The data above has been collected from the references as given below. If any one differs with the material contained in this post, one may consult the references and their authors.  If someone has more material about the subject, he/she is most welcome to share in the comments box to make the post all encompassing.

Photo | References: | 1 | 2 | 3 | 

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