before humanity the deep wisdom contained in it, and then, on the basis of this wisdom, to purify the souls of the people and elevate them to the highest pinnacle of morality and God-consciousness.

Assuredly Allah conferred a favour on the believers when He raised unto them an Apostle from among themselves, reciting to them His revelations and purifying them, and teaching them the Book and the wisdom (iii. 163).

Reciting Lord's revelations, purifying the souls of the people, teaching the Book and the wisdom lying in itthese are the different aspects of the prophetic ministry and nothing falls outside the orbit of Allah's revelation.

Whatever the Apostle commands you, accept; and whatever he forbids you, avoid (lix. 7).

What this verse implies is that the commands and prohibitions of the Prophet are not to be treated in the spirit in which are taken the wise sayings of sages or philosophers or the verdicts of rulers. The words and the deeds of the Prophet are, indeed, the perfect expressions of the highest wisdom ever conceivable, but this alone does not completely fulfil the demands of belief in prophethood. The basic point in this belief is that one should affirm with full confidence that it is Allah Who speaks through the Prophet whatever he utters by way of spiritual guidance or practical legislation, and thus follow him in every walk of life with a view to achieving the love of the Lord and salvation in this world and the world to come. The Prophet is no doubt human, but his leadership is divinely inspired and none can be called a Muslim who does not accept this basic doctrine of the Holy Qur'an.

Say (O Muhammad): If you love Allah, follow me and Allah will love you and forgive you your sins; for Allah is Forgiving, a Dispenser of Mercy (iii. 31).

It is by following Muhammad (may peace be upon him) that we can achieve the cherished goal of winning Allah's favour.

The question arises: Did the Holy Prophet (may peace be upon him) utter not a word besides what was revealed to him by the Lord in the form of the Qur'an? The answer obviously is: No. He did also explain the contents of the Divine revelations. He gave practical demonstration of their significance by leading his life according to them, and was thus instrumental in moulding the lives of his Companions after his own pattern of life. He did all this, of course, under Divine inspiration.

This is why the Holy Qur'an has been declared as a Guide and a Light and the Prophet's noble life as a model for the Muslims:

Indeed, there has come to you from Allah a Light and a Book Luminous (v. 15).

Verily in the Apostle of Allah you have the best example for everyone who looks forward towards Allah and the Day of judgment (xxxiii. 21).

It is only from the Holy Qur'an and the authentic record of the Ahadith that we can obtain full view of this model. Thus, next to the Holy Qur'an the Hadith is the second source of the Islamic Law of social and personal behaviour, because the commandments of the Holy Prophet are as binding on the believers as the Commands of Allah.

Whenever Allah and the Apostle have decided a matter, it is not for a faithful man or woman to follow a course of their own choice (xxxiii. 36).

Some of the misguided people suggest that the commands of the Holy Prophet