God Himself becomes incarnate in human shape, and that his prophets are in some way superhuman or otherworldly. But a prophet in the Islamic sense is no different from any other human being. His uniqueness

chosen messenger of God. God’s prophets were born into this world just like any other human beings. They led their lives just as others did, thus demonstrating to their people how God’s servants should,

clearly what path they must tread in order to avert God’s displeasure and make themselves worthy of His blessings. Man has been placed on this earth by God in order that his obedience to his Creator may be

level of observation. Exactly the same is true of God. It is, as if, God is a Greater I. God, at the level of His creation, is directly observable. But God at the level of His Being is not directly observable

observable by man. We shall have to believe in God on the basis of the same logical principle which

born to someone. You have no equal.” On hearing this, the Prophet observed: “He has made a request to God with ism-e-aazam, if something is asked for with ism-e-aazam, He certainly grants it. And when the

only one name. But there are several names of God in this prayer (dua). In spite of this clear indication, regarding ism-e-aazam to be only one main name of God, and making every effort to find that name

meant by calling upon God with ism-e-aazam. Ism-e-aazam relates in actual fact to spiritual or divine feelings. Calling upon God with such words as are full of feelings is calling upon God with ism-e-aazam

are believers,’ they will be left alone and not be tried? We tested those who have gone before them. God knows those who are truthful and those who are lying (29:1-3). In a similar vein the Qur’an says: Did

cried out: ‘When will the help of God come?’ His help is ever near (2:214). There is another verse to this effect: Did you suppose that you would enter Paradise before God has known the men who fought hard

imagine that you would be abandoned before God has had time to know those of you who have fought valiantly and served none but Him and His Apostle and the faithful? God is cognizant of all your actions (9.14)

born to someone. You have no equal.” On hearing this, the Prophet observed: “He has made a request to God with ism-e-aazam, if something is asked for with ism-e-aazam, He certainly grants it. And when the

only one name. But there are several names of God in this prayer (dua). In spite of this clear indication, regarding ism-e-aazam to be only one main name of God, and making every effort to find that name

meant by calling upon God with ism-e-aazam. Ism-e aazam relates in actual fact to spiritual or divine feelings. Calling upon God with such words as are full of feelings is calling upon God with ism-e-aazam

words: “His soul persuaded him to kill his brother, and he killed him and became one of the lost. Then God sent a crow, which scratched the earth, so that He might show him how to bury the corpse of his brother

no value in itself. Great expertise in worldly affairs will be of no avail when one stands before God in the next world. Then it will only be realities which count. What a pity it is that man is lost in

THE LIFE OF BELIEFA God-conscious life means having conviction in God, being responsible and leading a life of restraint. One who does so is destined for success in this world and the next. Chapter 10

Quran has this to say: “For those who believe and are mindful of God, there is good news in this life and in the Hereafter: the Word of God shall never change. That is the supreme triumph.” (10:63-64) Belief

acknowledgement of the Lord. When someone acknowledges the Lord of the worlds in this way, the spirit of God-consciousness is necessarily produced within him. Adopting the life of belief is to take to the path

conceived of without external, God- ordained religious rites. Although the word ‘worship’ covers the entire Shari‘ah, in the sense that it embraces whatever man does to follow God’s commandments and to seek

it is his adoration for God which provides the stimulus for all of his actions. Basically and primarily, worship (Ibadat) denotes this particular relationship between man and God. When a man is saying salat

salat he is directly engaged in the worship of God. He bows before the Almighty Who has no equal. Whereas, when he obeys God’s commandments relating to moral and social dealings with his fellowmen, he

everything and starts appealing to God. In this way, in times of helplessness, every person comes to know that there is nobody worth worshipping except the one and only God. But, as soon as he is out of trouble

his relief from affliction to beings other than God. For some, it becomes the miracle of cause and effect, while for others it is a feat of supposed gods. If a person keeps quiet after making a mistake

material interest their supreme concern; others who make God their supreme concern. It is this second type of individual who is a person of God. His realization