Exegesis on Quranic verses with gleanings collected from both Islamic and Judaeo-Christian sources. The book helps in understanding the first few chapters of Quran and the  life of Prophet during early years of his stay in Medinah.

Translation ONLY

Surah Al-Hujrat
Surah Qaaf
Surah Al-Zariyyat
Surah Al-Tur
Surah An-Najam
Surah Al-Qamar
Surah Ar-Rehman
Surah Al-Waqiah

For the past 2,500 years, the Torah has been regarded as the first five books of the Old Testament. However, these writings are  the amalgamation of various  texts: Some are  the TRANSLATED words God, some are the  texts added by rulers ; some passages were added by  temple priesthood. Torah today cannot be taken as TRUE WORD of God revealed  onto Moses. This work engages in a thorough investigation to discover the True Torah as revealed onto Moses. To this end, it examines verses in the Quran (which are identified as part of the  REAL Torah)  and compares them with those with modern day  Jewish Torah. Ultimately, this study suggests that the real Torah is confined to only a few chapters of the Book of Deuteronomy.

The Gospels represent a compilation of various, often conflicting, narratives centered around the life of Prophet Essa (Jesus). This work embarks on an in-depth exploration of these narratives, identifying and analyzing both the common themes and the points of contention within the texts. By doing so, it aims to shed light on the underlying political motivations and agendas of the different Christian sects of the time.

The analysis delves into how these sects interpreted the teachings and events in the life of Jesus, highlighting the differences in their portrayals. This includes examining the distinct theological perspectives and historical contexts that influenced the writing and compilation of the Gospels. The work seeks to understand how these varying interpretations and accounts reflect the broader socio-political sense.

The analysis includes a critical examination of the narrative structures, theological emphases, and the portrayal of key events in the life of Jesus. Through this, the study aims to provide a clearer understanding of the early Christian landscape, marked by its varied interpretations of Jesus’s teachings and the resultant formation of distinct Christian denominations, each with its own ideological and theological underpinnings.

This book explores the Second Temple period, proposing it as the formative era for the current five books of Torah and other prophetic literature. It suggests these texts resulted from political rifts and religious divisions of the time. The author examines why prophets from different eras present conflicting claims and prophecies, all seemingly originating in this period. It is argued that the authors of Jeremiah, Amos, Zephaniah, and Ezekiel supported Ezra and Nehemiah, while Haggai and Zechariah’s authors backed the anti-Ezra faction, Zerubbabel. This dispute led to the murder of Prophet Zechariah son of Iddo, as mentioned in the Gospel of Matthew.

The study highlights the Second Temple period’s significance, challenging traditional chronologies and interpretations. It questions the credibility of prophetic literature, using internal evidence from historical books like Kings, Chronicles, Ezra, and Nehemiah. The book discusses the influence of Persian governors of Jewish origin on biblical literature, driven by priestly differences.

Key questions include errors in Jeremiah’s captivity period, Ezekiel’s visions’ relevance, the Davidic dynasty’s roots, and the political motivations woven into Messianic ideas in biblical literature. The book also examines how political agendas of Nehemiah and Ezra influenced Torah and the factors behind the Samaritan schism. Overall, it reveals how political and religious conflicts of the era influenced the Bible, leading to a corpus of conflicting prophecies and ideas used later by Jews and Christians to interpret the Messiah concept.

The Book discusses the rise of Judaeo-christian traditions in Muslim world within first 100 years after Prophet’s death. The book focuses on the narrations of three former Jews: Ka’ab Al-Ahbar, Hammam bin Munbah,  and Abdullah bin Saba, along with various other narrations.

This book delves into the veneration of Ali in Islamic Mysticism, focusing on the first Islamic sect known as the Ghulat. The Ghulat, or “The Exaggerators,” were a group that held extreme views, including the belief that Ali ibn Abi Talib, cousin and son-in-law of Prophet Muhammad (Peace be upon him), was a divine incarnation. These sects emerged primarily after the Prophet’s death, differing significantly from both Sunni and Shiite schools of thought.

The Ghulat incorporated Jewish motifs and biblical themes into their beliefs, treating the Quran as a continuation of the biblical narrative. Their interpretations of Quranic verses often leaned towards allegorical and mystical readings. Within their ranks, Ali was variously seen as akin to the biblical Elijah, a representation of the Primordial man on Earth, or even compared to the High Priest Aaron.

Over time, while the Shiite community strongly condemned the Ghulat, it inadvertently assimilated some of their concepts into its religious framework. The book also includes a chapter on Sufi thought to provide a comprehensive understanding of the influence of Ghulat beliefs on broader Islamic Mysticism. This exploration offers insight into how early Islamic sects shaped the development of religious and mystical ideas in Islam.

The book discusses what is relation of soul with life,  sleep, unconsciousness or death

Torment after death  but before the Day of Judgement is a belief supported by Quranic  verses. The Pharaoh and his army were droned in Red Sea, and Quran mentioned that they are now flocked from their place in Hell to right in front of Hell Fire. Imam Tabari called this place as al-Burzakh.  Muslim scholars explained that the Torment  in Grave is actually the Torment in al-Burzakh.  We see that Prophet has explained this torment and informed us that there will NEW Bodies in al-Barzakh in which this torment is occurring.

Some sects believe that Allah is  Light  in essence or substance and Muhammad is part of that Light (Noor).  On the contrary Allah said in surah AL-Anaam that He created Light and Darkness and obvious here is that Allah CANNOT BE LIGHT. He is the light-giver. Allah called his messenger as  Lamp i.e. His Messenger is guiding people.

Deviated Sects believe that prophets are alive in their graves. This treatise refute their falsehood  and explain that all Prophets are in Heavens and none opted to remain in Earth till day of Judgement.

In this treatise it is exhibited that how the weak narrations of presentation of deeds ‎on Prophets and dead relatives have been taken as an article of faith by some scholars. The ‎presentation of deeds is not a trivial issue. It is basically an intrusion in the Divine attribute ‎of Omniscience (Ilm-ul-Ghayb) i.e. Knowledge of every thing.

Do dead bodies inside graves hear us? Do they hear the footsteps of the people burying them as they leave graveyard? The treatise refute such claims and explain the meaning of narrations in the light of Quran.

The book examines  religious perspectives and practices related to intercession and veneration. It explores the belief in saints within Noah’s nation and the deities worshiped by Arabian pagans. The veneration of saints and prophets by Jews is discussed, along with the Christian practice of seeking intercession through saints. It also delves into the Prophet Muhammad’s instructions regarding these practices, given at his deathbed. The correct approach to intercession in Islamic theology is addressed.

“Confluence of Streams” is a scholarly work that examines the intricate influences of Jewish, Christian, and Gnostic mysticism on Islamic thought.   It delves into the impact of Jewish Mysticism, discussing elements like Merkabah Mysticism, Gematria, and the concept of the Primordial Man (Insan Al-Kamil), and how these concepts influenced Islamic beliefs. The exploration then shifts to Christian Mysticism, analyzing the integration of Hulul into Islamic theology through concepts like Logos and the influence of Christian monastic traditions on Muslim mysticism. The book also probes into the Hermetic and Gnostic streams, looking at how Hermetic sciences and concepts like Homoousios find parallels in Islamic Wahdatul Wajood. The final chapter reflects on the divergence and convergence of these mystical streams, offering a comprehensive understanding of their collective impact on Islamic mysticism.

This book delves into the various abilities and influences attributed to Satan and his supporter  jins  in Islamic belief. Satan is said to distract the mind from the remembrance of Allah, entice and provoke individuals, and even intrude upon the desires of prophets. He can induce confusion and fear, sometimes through dreams, and is even capable of uttering truths occasionally. His abilities extend to soothsaying and magic, with historical references to magicians opposing Moses, as well as the figures of Harut, Marut, and Lubaid bin Al-A’sam. The text also addresses misconceptions about Shiyateen, including Satan’s deceptive appearances in dreams, the concept of demonic possession and exorcism, with specific references to narrations involving Uthman bin Abi Al-Aas, Yala bin Murrah, Jabir, and Ume Aban. Other beliefs include Satan’s role in causing diseases, abductions by demons, and his ability to take physical forms. The text concludes by questioning the possibility of protecting oneself from these demonic influences, suggesting a theological exploration of the limits of human agency in the face of supernatural evil.

Al-Mahdi was the title of Muhammad bin Abdullah bin Hasan bin Hasan bin Ali, who initially led a revolt against the Banu Umayyah in Medina. The Banu Abbas pledged their support to him, promising him the future role of Caliph. In support of Al-Mahdi’s rebellion, his followers fabricated various narrations. However, following the fall of the Umayyad dynasty, the Banu Abbas betrayed the Banu Hasan. Instead of appointing Al-Mahdi as the new Caliph, they pursued him. This betrayal led Muhammad bin Abdullah to go into hiding, eventually emerging to declare another revolt. He was killed in 145 AH. Despite his death, some lenient scholars included narrations about Al-Mahdi in their works, leading to confusion among later generations.