The question arises why have the Islamic scholars issued a verdict of disbelief when so many Islamic Interpretations are possible? Obviously, they have given importance to the more probable possibility, which goes towards disbelief If we do not take this view, the statements and the reasoning of the scholars will be- come null and void. Further details can be seen in Jami-ul-Fasooleen, Radd-ul- Mukhtar, Hashia Allama Nooh, Multaqit Fataawa Mujjat, Tatar Khaniyah, Majma-ul-Anher, Hadiqah Nadiyah and Sal-ul Hisam etc. The key references to the Quranic verses and Prophet’s traditions can be studied in the books concerning knowledge of the unseen, such as AI-lolul-Mahnoon etc. It all depends on the guidance and strength given by Allah. Here it would suffice to quote the following words from Hadiqah Nadiyah:
“That is to say In the books of Islamic decision only those words have been considered adequate to give a verdict of disbelief through which the speaker had the intention of expressing the disbelieving shade of meaning, otherwise it would not be disbelief”.

Only that probability is reliable which appeals to the common sense. When a statement is clear, it is not advisable to explore the far-fetched probabilities If we indulge in this sort of unreasonable exercise, nothing would be classified as disbelief. For example, Zaid says that there are two Gods. If we try to interpret this statement metaphorically as two forms of Allah’s will. The Quran, says:
“Except that which Allah decrees” (that is) the order of Allah (Quran).

(Tamheed Ul Iman by Ala Hazrat radi allahu anhu)

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