MuhammedAli

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  1. Salamu alayqum wr wb This is a discussion with a brother on subject of Hadhir Nadhir. I thought it would benefit our brothers and sisters. Please Do Not Respond In This Thread Until The Discussion Is Completed. Muhammed Ali Razavi ---------------------------------------------------------------------------------------------------------------------------------------------- My First Post: As salam aalayqum wr wb, Prophet (sallalahu alayhi was'sallam) is Shahid (i.e. witness) and a witness must posess two qualties; Hadhir (i.e. present phisically) as well as Nadhir (hearing, seeing). And without these qualities one can not be a truthful witness. Our belief is that Prophet (sallalahu alayhi was'sallam) is Hadhir in his heavenly resting place in Madinah ash'shareef but soul is able to move as soul of Musa (alayhis salam) was able to move from place to place while keeping touch with the body of Musa (alayhis salam) and Nadhir upon his Ummah. Ability of Hadhir Nadhir is a mojzaati qudrat which is not only granted to Awliyah-Allah[1] but to Prophet (sallalahu alayhi was'sallam) as well, who is a perfection in being Nadhir and like of which Allah (subhana wa ta'ala) has granted angle of death. Allah (subhana wa ta'ala) states in Quran: "O Prophet! Truly We have sent you as a Witness, a Bearer of Glad Tidings, and Warner." [Ref: 33:45] "We have sent to you an apostle to be a witness concerning you, even as We sent an apostle to Pharaoh." [Ref: 73:15] If the adressed are Muslims in this verse then the verse means Prophet (sallalahu alayhi was'sallam) is witness regarding the deeds, actions, beliefs of Muslims. The verse can also mean that Prophet (sallalahu alayhi was'sallam) is witnesss regarding the deeds, beliefs of mankind: “Then addresses the disbelievers of the Quraysh, and along with them the rest of mankind, “Verily, We have sent to you a Messenger to be a witness over you,) meaning, witnessing your deeds.” [Tafsir Ibn Kathir, 73:15] And it is supported by: "How then if We brought from each people a witness, and We brought you as a witness against these people!" [Ref: 4:41] “One day We shall raise from all Peoples a witness against them, from amongst themselves: and We shall bring you as a witness against these (people): and We have sent down to thee the Book explaining all things, a Guide, a Mercy, and Glad Tidings to Muslims.” [Ref: 16:89] This establishes that Prophet (sallalahu alayhi was'sallam) is witness upon his own Ummah as well as witness upon Ummahs of other Prophets. To be a truthful witness Prophet (sallalahu alayhi was'sallam) must have seen, heard the events about he is going to bear witness about. Ummah of RasoolAllah (sallalahu alayhi was'sallam) is witness as well, and Ummah will bear witness against other Ummahs: "Thus, have We made of you an Ummat justly balanced, that ye might be witnesses over the nations, and the Messenger a witness over yourselves; ..." [Ref: 2:143] And when the Ummah will be asked how do you bear witness they will say they are bearing witness because they have been told by Prophet (sallalahu alayhi was'sallam): Abu Sa’eed al-Khudri (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “A Prophet will come on the Day of Resurrection accompanied by one man, and a Prophet will come accompanied by two men, or more than that. Then his people will be called and it will be said to them: ‘Did this one convey the message to you?’ and they will say, ‘No.’ It will be said to him: ‘Did you convey the message to your people?’ and he will say: ‘Yes.’ It will be said to him: ‘Who will bear witness for you?’ He will say: ‘Muhammad and his ummah.’ So Muhammad and his ummah will be called, and it will be said to them: ‘Did this one convey the message to his people?’ They will say: ‘Yes.’ It will be said: ‘How did you know that?’ They will say: ‘Our Prophet came to us and told us that the Messengers had conveyed the message.’ That is the words of Allaah, ‘Thus We have made you a just (and the best) nation.’ He said: Just, so that you will be witnesses over mankind and the Messenger will be a witness over you.” [Ref: Musnad Imam Ahmad, Hadith 1164, Sunan Ibn Maajah, Hadith 4284] This establishes that Ummats witnessing over the ummats of other Prophets is soley on the basis of Ummat being informed by Prophet (sallalahu alayhi was'sallam). [1] Allah becomes hands, feet, eyes, ears, of a muqarrib with which the muqarrib gives, sees hears, and walks. Meaning karamati, mojzati abilities are granted to a Wali by Allah and because a Nabi is born muqarrib therefore Nabi possess these qualities since birth. ---------------------------------------------------------------------------------------------------------------------------------------------- Brothers Response: wa alikumusalam! you said It is true that your above mentioned two qualities have some weight but these two are not compulsory in all the cases.One can be a witness without being present physically and can give witness on the basis of his knowledge provided to him by some truthful and trustworthy. And it is clear from the hadith you presented in your post that ummat-e-muhammadiya (saw)will be witnessing over other ummats soley on the basis of being informed by Prophet(SAW). ‘Did you convey the message to your people?’ and he will say: ‘Yes.’ It will be said to him: ‘Who will bear witness for you?’ He will say: ‘Muhammad and his ummah.’ So Muhammad and his ummah will be called, and it will be said to them: ‘Did this one convey the message to his people?’ They will say: ‘Yes.’ It will be said: ‘How did you know that?’ They will say: ‘Our Prophet came to us and told us that the Messengers had conveyed the message.’ That is the words of Allaah, ‘Thus We have made you a just (and the best) nation.’ He said: Just, so that you will be witnesses over mankind and the Messenger will be a witness over you. than you said do you mean by the words " move from place to place " that Prophet(saw) can be hazir nazir at different places at different times and is not hazir nazir all the time at all the places? and you said too It does not mean that muqarrib becomes equal in all these siffats with ALLAH. It is metaphorical statement and can not be understood exactly. In the end I am trying to paste image of tafseer Ibn kasir which spreads some light on this issue.
  2. brother Izhar Ahmed salam alayqum wr wb Aaj subho meh Pakistan ja raha hoon is leyeh. mazeed kohi madad nahin ker sakoon ga. Wahhabiyoon Deobandiyoon kee taraf say joh ihtirazat hotay hen woh taqriban sab kay jawabat is discussion meh mojod hen. Thori mehnat ker kay aap ko talash kerna peren gay. jazakallah khair. Ihtiraaz ka jawab yeh heh:
  3. Discussion has come to end. Now you are free to comment.
  4. My brother adequet response was already given. The aspect which was not adressed before I will adress here. The station of Shahid when granted was not perfected in him yet it was gradual evolution to perfection. And until the perfection was achieved Prophet (sallalahu alayhi was'sallam) did not know absolutely evrything, and did not see absolutely evrything hence he had to be informed of matters which he did not know via wahi. Note that just as knowledge of RasoolAllah (sallalahu alayhi was'sallam) increased gradually his mujzati powers of related to his being Shahid increased gradually and when the deen was perfect so was his knowledge and his maqam e Shahid perfected with it because these are connected with deen. So prior to akmaliat of deen, and akmaliat of maqam e shahid, and akmaliat of his knowledge chances are Prophet (sallalahu alayhi was'sallam) did not know/see everything. Allah (subhana wa ta'ala) declares something before it happens. Allah (subhana wa ta'ala) said Zalikal kitabu la raiba fi at a time when the Quran was not fully revealed yet. Allah (subhana wa ta'ala) states about all the Quran; including the parts which were revealed and parts which were to be revealed that in this entire Quran there is no doubt. Point is Allah (subhana wa ta'ala) declares something in advance which was to happen later. Quran was said to be la raiba fi including the parts which were not revealed yet but Allah knew they will be revealed therefore in advance their mention was made. Similarly Allah (subhana wa ta'ala) declared Prophet (sallalahu alayhi was'sallam) is Shahid but the akmaliat in being Shahid was to be achieved gradually and his being shahid was mentioned earlier. Footnotes: [1] Narrated Jabir bin 'Abdullah Al-Ansari: Allah's Apostle said, "Name yourselves after me (by my name) but do not call (yourselves) by my Kuniya, for I am Al-Qasim (distributor), and I distribute among you Allah's blessings." This narration has also come on the authority of Anas that the ! Prophet said so." [Ref: Bukhari, B73, H216] Narrated Muawiya: I heard Allah's Apostle saying, "If Allah wants to do good to a person, He makes him comprehend the religion. I am just a distributor, but the grant is from Allah. (And remember) that this nation (true Muslims) will keep on following Allah's teachings strictly and they will not be harmed by any one going on a different path till Allah's order (Day of Judgment) is established." [Ref: Bukhari, B3, H71] Narrated Humaid: I heard Muawiya bin Abi Sufyan delivering a sermon. He said, "I heard the Prophet saying, "If Allah wants to do a favor to somebody, He bestows on him, the gift of understanding the Quran and Sunna. I am but a distributor, and Allah is the Giver. The state of this nation will remain good till the Hour is established, or till Allah's Order comes." [Ref: Bukhari, B92, H415] [2] Just has my statements have to be understood in light of my evidences i.e. in the context of Prophet (sallalahu alayhi was'sallam) being Shahid bashri, mufti sahibs statement has to be understood in light of his evidence and his context.This statement of Mufti Sahib: “From this we understand that Prophet (sallalahu alayhi was'sallam) saw every aspect of everyone's life before his arrival into the apparent [world].” has to be understood in the context of the evidence which Mufti Sahib used. Its literal reading contradicts the aqeedah of Ahle Sunnat as well as the evidence he used and contradicts his own position mentioned else where in the book. [Note, see footnote 3] The evidence which Mufti Sahib used establishes that Prophet (sallalahu alayhi was'sallam) has been observing in roohani/noorani sense the actions of every creation from beginning of the creation and it does not establish that Prophet (sallalahu alayhi was'sallam) had seen everything of the FUTURE before his birth. Hence the statement is to be understood in this way: “From this we understand that Prophet (sallalahu alayhi was'sallam) saw every aspect of everyone's life [from beginning of creation until] before his arrival into the apparent [world].” [3] Now this quote: اس واقعہ کی جگہ نہ تھے جسمانی لحاظ سے ہے عالم روحانی کی حیثیت سے حضور علیہ اسلام ہر رسول کی رسالت اور آدم علیہ اسلام سے لیکر آپ کے جسمانی ظہور تک تمام واقعات پر حاضر ہیں۔ actually is in line with the understanding that Prophet (salllalahu alayhi was'sallam) was observing in aalam e Roohaniat/Nooraniat, from beginning of creation to his birth. And the statement is about: “From this we understand that Prophet (sallalahu alayhi was'sallam) saw every aspect of everyone's life [from beginning of creation until] before his arrival into the apparent [world].” has been clarified in this context and his this statement can be more specific in context of what is mentioned in his citation but I preffered simplicity for briefness. [4] This was the actual definition of Hadhir Nadhir: “Prophet (sallalahu alayhi was'sallam) is Shahid (i.e. witness) and a witness must posess two qualties; Hadhir (i.e. present phisically) as well as Nadhir (hearing, seeing). And without these qualities one can not be a truthful witness. Our belief is that Prophet (sallalahu alayhi was'sallam) is Hadhir in his heavenly resting place in Madinah ash'shareef but soul is able to move as soul of Musa (alayhis salam) was able to move from place to place while keeping touch with the body of Musa (alayhis salam) and Nadhir upon his Ummah. Ability of Hadhir Nadhir is a mojzaati qudrat which is not only granted to Awliyah-Allah but to Prophet (sallalahu alayhi was'sallam) as well, who is a perfection in being Nadhir and like of which Allah (subhana wa ta'ala) has granted angle of death.” in my first post but I noticed that I had combined two sentences togather thus effecting the coherence of sentence therefore I have removed it from the middle and added it as next sentence. Note the meaning in actual quote and the restructred definition is exactly the same. [5] There are two types of Ummah of Prophet (sallalahu alayhi was'sallam) believing Ummatis and non-believing Ummatis: “Abu Huraira reported that the Messenger of Allah (may peace be upon hlmg) said: I have been given superiority over the other prophets in six respects: I have been given words which are concise but comprehensive in meaning; I have been helped by terror (in the hearts of enemies): spoils have been made lawful to me: the earth has been made for me clean and a place of worship;I have been sent to all mankind and the line of prophets is closed with me.” [Ref: Muslim B4, H1062] [6] Quran is Zikrul lil alameen: “And no reward dost thou ask of them for this: it is no less than a message for all creatures.” [Ref: 12:104] hence those who want to take a lesson from verse of Quran in the present context can do so without negating the haqiqi meaning and affirm a meaning which befits readers reality.
  5. You may argue that; Prophet (sallalahu alayhi was'sallam) did not see because the verses of Quran narrate the historical events which Prophet (sallalahu alayhi was'sallam) has read himself. Hence the seeing of evidences of past events is being reminded and not seeing of actual vision with eyes. My response is; Prophet (sallalahu alayhi was'sallam) was sent as a Shahid mutlaq: O Prophet, indeed We have sent you as a witness and a bringer of good tidings and a warner.” [Ref: Sahih International 33:45] “We have truly sent thee as a witness, as a bringer of Glad Tidings, and as a Warner:” [Ref: 48:8] and Allah (subhana wa ta'ala) did not restrict his seeing to affairs of his time or affairs taking place around him. The hadith of tirmadhi state: Narrated AbdurRahman ibn A'ish: Allah's Messenger (peace be upon him) said: I saw my Lord, the Exalted and Glorious in the most beautiful form. He said: What do the Angels in the presence of Allah contend about? I said: Thou art the most aware of it.He then placed His palm between my shoulders and I felt its coldness in my chest and I came to know what was in the Heavens and the Earth. He recited: 'Thus did we show Ibrahim the kingdom of the Heavens and the Earth and it was so that he might have certainty.' (6:75)" [Ref: Tirimdhi, Vol 5, Hadith No. 3245, Tafsir Surah S'ad] "[...] Then I saw Him put his palms between my shoulder blades till I felt the coldness of his fingers between the two sides of my chest. Then everything was illuminated for me and I recognized everything. He said: Muhammad! I said: At Thy service, my Lord. He said: What do these high angels contend about? I said: In regard to expiations. He said: What are these? [...]" [Ref: Tirimdhi, Vol 5, Hadith No. 3246, Tafsir Surah S'ad] and this is proof that he was made witness to events of past. Hence he was not just sent as a Shahid bashri upon the present but upon the events of the past as well. Therefore the the mumtazi'at, the uniquesness of Prophet (sallalahu alayhi was'sallam), in regarding these events is that he was hearing, seeing type of witness of these events. Where has the Jews, Christians and others were not actual witnesses to these events but their knowledge consisted of what they had read about these events in their books. With regards to the tafasir you quoted. They have refuted nothing which I have established with evidences of Quran and hadith, nature of Quran is jawami al kalim (i.e. shortest expression bearing widest meaning) and the mufassireen have in light of this have interpreted these verses in light of their evidences without explicitly negating the interpretation which I have established with evidences. They did not state anything explicitly about aqeedah of Ahle Sunnat Wal Jammat because it was established fact and never contested. The munkireen of Prophet's (sallalahu alayhi was'sallam) hearing, seeing as Shahid only have come to existance in maybe past hundered years or so. And this fitna has gradually spread amongst the Muslim population by Wahhabis. When the fitna of those who deny the station of Shahid of RasoolAllah (sallalahu alayhi was'sallam) by disbelieving the qualities which make him Shahid (i.e. hearing, seeing, being present) then the scholars of Ahle Sunnat in subcontinent as well as all over where this fitna reached wrote books refuting it. It is trait of Islamic scholarship to write and refute any fitna when it emerges and history is evidence to this and this also happened when the maqam e shahid was denied for Prophet (sallalahu alayhi was'sallam) and ever since it has continued. جس طرح قرآن کی قطعی الدلالہ آیات سے ثابت ہے کہ نبی صلی اللہ علیہ وسلم پچھلی امتوں کے اعمال پر شاہد نہیں تھے لیکن آپ کا کہنا یہ ہے کہ نبی صلی اللہ علیہ وسلم کو اعلان نبوت کے بعد پچھلی تمام امتوں کے اعمال دکھا دیئے گئے تھے تو اس حوالے سے آپ بھی کوئی قطعی الدلالہ ثبوت بیان فرما دیں۔ I have inserted few words into the text in green to put into the context the of subject into its place. Bold & Underlined was based on this evidence: Narrated AbdurRahman ibn A'ish: Allah's Messenger (peace be upon him) said: I saw my Lord, the Exalted and Glorious in the most beautiful form. He said: What do the Angels in the presence of Allah contend about? I said: Thou art the most aware of it.He then placed His palm between my shoulders and I felt its coldness in my chest and I came to know what was in the Heavens and the Earth. He recited: 'Thus did we show Ibrahim the kingdom of the Heavens and the Earth and it was so that he might have certainty.' (6:75)" [Ref: Tirimdhi, Vol 5, Hadith No. 3245, Tafsir Surah S'ad] "[...] Then I saw Him put his palms between my shoulder blades till I felt the coldness of his fingers between the two sides of my chest. Then everything was illuminated for me and I recognized everything. He said: Muhammad! I said: At Thy service, my Lord. He said: What do these high angels contend about? I said: In regard to expiations. He said: What are these? [...]" [Ref: Tirimdhi, Vol 5, Hadith No. 3246, Tafsir Surah S'ad] Our aqeedah is also that before the birth of Prophet (sallalahu alayhi was'sallam) saw the events of universe in Roohani/Noorani sense but he was not witnessing those events as a bashr. This is established by the fact that first thing which Allah (subhana wa ta'ala) created was the Noor of beloved Prophet (sallalahu alayhi was'sallam) and this Noor was seperated in parts and from this Noor everything within the universe was created. And he saw in Roohani/Noorani sense all that had happened and in this context some verses of the Quran state; “Did you (O Muhammad - peace be upon him) not see how your Lord dealt with 'Ad (people)?” [Ref: 89:6] Seest thou not that Allah created the heavens and the earth in Truth? If He so will, He can remove you and put (in your place) a new creation? [Ref: 14:19] Seest thou not that it is Allah Whose praises all beings in the heavens and on earth do celebrate, and the birds (of the air) with wings outspread? Each one knows its own (mode of) prayer and praise. And Allah knows well all that they do. [Ref: 24:41] Do ye not see that Allah has subjected to your (use) all things in the heavens and on earth, and has made his bounties flow to you in exceeding measure, (both) seen and unseen? Yet there are among men those who dispute about Allah, without knowledge and without guidance, and without a Book to enlighten them! [Ref: 31:20] "'See ye not how Allah has created the seven heavens one above another, [Ref: 71:15] Didst thou not Turn by vision to those who abandoned their homes, though they were thousands (In number), for fear of death? Allah said to them: "Die": Then He restored them to life. For Allah is full of bounty to mankind, but Most of them are ungrateful. [Ref: 2:243] Hast thou not Turned thy vision to the Chiefs of the Children of Israel after (the time of) Moses? they said to a prophet (That was) among them: "Appoint for us a king, that we May fight in the cause of Allah." He said: "Is it not possible, if ye were commanded to fight, that that ye will not fight?" They said: … [Ref: 2:246] Turnest thou not thy sight towards those who were forbidden secret counsels yet revert to that which they were forbidden (to do)? And they hold secret counsels among themselves for iniquity and hostility, and disobedience to the Messenger. And when they come to thee, they salute thee, not as Allah salutes thee, (but in crooked ways): And they say to themselves, "Why does not Allah punish us for our words?" Enough for them is Hell: In it will they burn, and evil is that destination! [Ref: 58:8] All these verses prove that Prophet (sallalahu alayhi was'sallam) had seen these events taking place prior to his birth as bashr. And this can only be in context of Nooraniat of Prophet (sallalahu alayhi was'sallam) and in context of Rooh of Prophet (sallalahu alayhi was'sallam) watching everything taking place. You can read the related detail of this issue and its evidence and discussion of it in Makalaat e Kazmi, Volume 1, chapter; Wama arsalnaka illa rehmatal lil alameen.
  6. The subject has been jumbled between hadhir nadhir jismani/bashri and mushayda e ghayb roohani/noorani. And this happened because you have bought the statements of Jaa al Haq and compared what I wrote. I have written my statements in light of my short definition of hadhir nadhir as well as in light of specific sub-subject of hadhir nadhir (i.e. Prophet sallalahu alayhi was'sallam is shahid on actions of Jinn and mankind). Where has Mufti sahib has written his statements in context of his comprehensive definition of hadhir nadhir as well as in light of general aqeedah of hadhir nadhir. Now I am having to put my statements in context of his definition of hadhir nadhir as well as explain to you how his statements are to be interpreted in context of his definition of hadhir nadhir and then make connection between his topic of hadhir nadhir and between my specific topic of hadhir nadhir to explain to you to where my statement fits. Yes this would be confusing to anyone and I even find it difficult to keep track of things at this moment. Since I have realised that you are taking my general statements generally even though they were written in a specific contex therefore it would be best to specify in what meaning I have stated and agreed with you. First of all my definition of Shahid: “Prophet (sallalahu alayhi was'sallam) is Shahid (i.e. witness) and a witness must posess two qualties; Hadhir (i.e. present phisically) as well as Nadhir (hearing, seeing). And without these qualities one can not be a truthful witness. Our belief is that Prophet (sallalahu alayhi was'sallam) is Hadhir in his heavenly resting place in Madinah ash'shareef and Nadhir upon his Ummah. But soul is able to move as soul of Musa (alayhis salam) was able to move from place to place while keeping touch with the body of Musa (alayhis salam). Ability of Hadhir Nadhir is a mojzaati qudrat which is not only granted to Awliyah-Allah but to Prophet (sallalahu alayhi was'sallam) as well, who is a perfection in being Nadhir and like of which Allah (subhana wa ta'ala) has granted angle of death.”[4] Point 1: “Prophet (sallalahu alayhi was'salam) is not hazir every where [with his body or soul] but bi'iznillah he can be hazir where ever he wants to.” is in meaning Prophet (sallalahu alayhi was'sallam) was not hadhir every place with jism and in his bashri form. It was written considering the halool misconception found amongst opponents of Ahle Sunnat; and to explain that we do not believe halool of Prophet's (sallalahu alayhi was'sallam) with in creation of Allah (subhana wa ta'ala) but rather we believe Prophet (sallalahu alayhi was'sallam) is hadhir jismani in one place (i.e. in his blessed resting place) but nadhir actions upon his Ummah.[5] Now if you combine these two statements the comprehensive aqeedah can be formulated which fully reflects what I believe: “Prophet (sallalahu alayhi was'sallam) is Hadhir in his heavenly resting place in Madinah ash'shareef [but] Prophet (sallalahu alayhi was'salam) is not hazir every where [with his body or soul] and[Prophet sallalahu alayhi was'sallam is]Nadhir upon his Ummah [and] bi'iznillah he can be hazir where ever he wants to.” Point 2: “Prophet (sallalahu alayhi was'sallam) is not Nazir on every spec of universe only nazir on actions of his [believing] Ummah, and [none-believing] previous Ummahs of previous Prophets.” has already been explained in the early part of the response. Point 3:“Before his birth Prophet was not the witness to the events while they were taking place in previous ummats.” means: “Prophet (sallalahu alayhi was'sallam) was not shahid bashri to the events while they were taking place.” If you had assumed that I meant Prophet (sallalahu alayhi was'sallam) was not watching in Roohani/Noorani sense then I did not mean that. In the end I once again remind you to evaluate my position in light of my evidences presented and not based on generality of the language used by me. اس آیت 33:45 میں فرمایا گیا ہے کہ ہم نے آپ علیہ السلام کو گواہی دینے والا بنا کر بھیجا ہے۔ اب سوال یہ ہے کہ کس چیز کی گواہی دینے کے لئے بھیجا؟ اگر تو مراد اس سے وہی گواہی ہے جس کا تذکرہ 2:143 اور 4:41 میں آیا ہے تو بات بالکل واضح ہے کہ آپ صلی اللہ علیہ وسلم اپنی امت کی تصدیق کے لئے اس پر گواہی دیں گے۔ اور ان آیات کی نبوی تفسیر سے یہ بات واضح ہے کہ ہر شہادت کے لئے یہ ضروری نہیں کہ گواہ اور شاہد بچشم خود اصل واقعہ دیکھے اور معائنہ کرے بلکہ کسی ثقہ اور معتبر کے بتانے اور کسی معقول وجہ سے علم یقینی ہونے پر بھی شہادت اور گواہی دینی جائز ہے اور اس پر شہادت کا اطلاق درست ہے۔ You wrote, that in ayah 33:45 it is stated: [/color]“We have sent you (i.e. Prophet sallalahu alayhi was'sallam) as one who bears witness.” and this is clearly different from: “O Prophet, indeed We have sent you as a witness and a bringer of good tidings and a warner.” [Ref: Sahih International] infact different from a lot of the translations, Muhsin Khan:“O Prophet (MuhammadSAW )! Verily, We have sent you as witness, and a bearer of glad tidings, and a warner,” Pickthall: “O Prophet! Lo! We have sent thee as a witness and a bringer of good tidings and a warner.” Yusuf Ali: “O Prophet! Truly We have sent thee as a Witness, a Bearer of Glad Tidings, and Warner,-” Shakir:“O Prophet! surely We have sent you as a witness, and as a bearer of good news and as a warner,” Hence your translation is against all the English translation known to me. And I am sure you can tell the difference between what your translation implies and what my translation implies. First of all verse 33:45 is not specific about the witnessing on the day of judgement by Prophet (sallalahu alayhi was'sallam). It is mutliq stating Prophet (sallalahu alayhi was'sallam) has been sent as a Shahid. It is similar to me stating: I was sent as a witness to this convention by my brother, and it means I was sent to hear, see what is happening in convention. Now the events which Prophet (sallalahu alayhi was'sallam) was sent as a witness to were taking place on earth, and he was sent as a witness on earth upon his Ummah. Hence this verse is not about specific about the day of judgement. Had Allah (subhana wa ta'ala) intented to state that Prophet (sallalahu alayhi was'sallam) is witness on the day of judgment only and not on earth then Allah would have stated similar to this verse: “One day We shall raise from all Peoples a witness against them, from amongst themselves: and We shall bring you as a witness against these (people): and We have sent down to thee the Book explaining all things, a Guide, a Mercy, and Glad Tidings to Muslims.” [Ref: 16:89] So this verse: O Prophet, indeed We have sent you as a witness and a bringer of good tidings and a warner.” is not especially about hereafter rather this verse explains in which meaning he will be witness in hearafter. You have reffered to the hadith which states that Ummah will bear witness and Ummah will be questioned who told you they will say our Prophet (salllalahu alayhi was'sallam) has informed us. And on the basis of this you conclude that one can bear witness by being told by a reliable individual and in the context this would mean Ummah is bearing witness on account of what Prophet (sallalahu alayhi was'sallam) has told them because he is reliable, truthful. Lets even for sake of argument agree to this argument of yours. Would you like to quote me a single verse of the Quran or hadith which states that Prophet (sallalahu alayhi was'sallam) will bear witness on account of him being told by someone reliable. In your argument Ummah is bearing witness upon being told and on basis of reliability of Prophet (sallalahu alayhi was'sallam) but on who has informed Prophet (sallalahu alayhi was'sallam) and on whos reliability is Prophet (sallalahu alayhi was'sallam) bearing witness? You may reply; on being informed by Allah (subhana wa ta'ala) and on reliability of Allah (subhana wa ta'ala). Then I demand a verse, a hadith, which states Prophet (sallalahu alayhi was'sallam) will be bearing witness upon being informed by Allah (subhana wa ta'ala) and on the reliability of Allah (subhana wa ta'ala). You should know that in aqeedah there is no qiyas, no leap of faith, no ijtihad, definitive, explicit evidence is required and your argument hinges on qiyas; Ummah will be bearing witness upon being told, so will Prophet bear witness upon being told. Your this qiyas is against the verse of Quran which explicitly states O Prophet (sallalahu alayhi was'sallam) we have sent you as a Shahid. And being sent as a Shahid implies hearing, seeing type of Shahid and not blind, deaf type of Shahid because if a Shahid was blind, deaf he cannot be Shahid. And Prophet (sallalahu alayhi was'sallam) has been sent as a Shahid mutliq. Hence his witnessing on the day of judgement would be seeing, hearing type of witnessing. And verse 33:45 in reality is the key which explains in which meaning Prophet (sallalahu alayhi was'sallam) will being bearing witness i.e. a Shahid who was sent as a hearing seeing type of Shahid. Ibn Kathir states:“as witness” means, a witness to Allah's Oneness, for there is no God except He, and a witness against mankind for their deeds on the Day of Resurrection. “and We bring you as a witness against these people” (4:41). This is like the ayah: “that you be witnesses over mankind and the Messenger be a witness over you” (2:143)“and a bearer of glad tidings, and a warner.” means, a bearer of glad tidings to the believers of a great reward, and a warner to the disbelievers of a great punishment.” I leave the rest for you and the readers to decide. What ever else you have written refutes nothing of what we believe. None of them have actually denied the hearing, seeing witnessing of Prophet (sallalahu alayhi was'sallam) and if there is a single mufasir who has written that Prophet (sallalahu alayhi was'sallam) is shahid but not hearing seeing type shahid and his witnessing on the day of judgement would be in being informed by another please quote that. The mufassireen of Ahle Sunnat [i do not believe Ibn Kathir was[/color] from Ahle Sunnat rather he was a anthropomorphist] have explicitly have not denied the explicit meaning of verse 33:45 but they have used the implications of this verse (i.e. Prophet sallalahu alayhi was'sallam being hearing, seeing type of Shahid) to explain other verses. To keep discussion brief please only quote mufassireen which refute my position not which give another interpretation of a verse or explain a verse in context of another. یہ دونوں آیات صرف منافقین کے حوالے سے ایک خاص پس منظرمیں ہیں جو کہ غزوہ تبوک سے غیر حاضر رہے تھے ان کے حوالے سے کہا جا رہا ہے کہ یہ بڑی معذرتیں کریں گے تو ان کو کہہ دو عمل کئے جاو آئندہ اللہ رسول اور مومنین تمہارا طرز عمل دیکھ لیں گے۔ آیت 105 میں تو مومونین کا ذکر بھی ہے تو کیا آپ کے استدلال سے سارے مومن بھی ہر ایک کے اعمال پر حاضر ناظر ہوں گے؟ This verse: “And Allah will observe your deeds, and [so will] His Messenger; then you will be taken back to the Knower of the unseen and the witnessed, and He will inform you of what you used to do." is specific in its context but also mutlaq in meaning. Meaning that it reffers to all the Muslims and not just the actions of munafiqeen. Ahadith substantiate this meaning: “Narrated by Ibn Hajar ‘Asqalani, through Harith:My life is a great good for you in whom you talk (to me) and we talk to you, and my demise is also a great good for you (because) your deeds will be presented to me. If they are good, I will praise Allah, and if they are bad, I will ask Allah’s forgiveness for you.” [Ref: Al-Matalib-ul-‘aliyah, 4: 22-3 3853] also another narration records similar meanings: “Bakr bin ‘Abdullah (رضي الله عنه) also reported that the Holy Prophet (صلى الله عليه وآله وسلم) said: My life is a great good for you in whom you talk (to me) and you are responded. And when I will die my demise will be a great good for you. Your deeds will be presented to me, if I see goodness, I will praise Allah, and if I see wrongs, I will ask Allah’s forgiveness for you.” [Ref: Ibn Sa‘d, at-Tabaqat-ul-kubra (2: 194); ‘Ali bin Abu Bakr Haythami related in Majma‘-uz-zawa’id (9:24) and its men are those of saheeh (sound) hadith.] Ibn Kathir writes: “Imam Qurtubi writes, The angels present the actions of the Ummah to the Prophet [May Allah bless him and grant him peace] every single day. This is not correct, but the truth is that the actions of the Ummah are presented not every day but every Friday.” [Tafsir Ibn Kathir Surah Al-Nisa'a under verse 41] also there are ahadith which state seeing of actions by Allah (subhana wa ta'ala) on Friday and Thursday: Abu Huraira reported it as a marfu' hadith (and the words are): The deeds are presented on every Thursday and Friday and Allah, the Exalted and Glorious. grants pardon to every person who does not associate anything with Allah except the person in whose (heart) there is rancour against his brother. It would be said: Put both of them off until they are reconciled. [Ref: Muslim, B32, H6223] Therefore this establishes that seeing the deeds is not specific to the actions of munafiqeen but ayaat is mutlaq written in a hisotrical context. Often a principle is mentioned or point of aqeedah is mentioned in historical context but this does not mean the principle and point of aqeedah is restricted to context in which it was revealed in. This explains seeing of the deeds by Prophet (sallalahu alayhi was'sallam) is not specific to the context of the ayat but seeing is general for all Muslims. Also according to verse: “O Prophet, indeed We have sent you as a witness and a bringer of good tidings and a warner.” [Ref: 33:45] Prophet (sallalahu alayhi was'sallam) has been sent as a hearing, seeing type of Shahid hence his seeing here in the ayaat is not restricted to the actions of munafiqeen of his time, living around him, but to all the mankind. And the verse 33:45 substantiates the understanding of the hadith quoted. Now let me ask you question to point out the error of your methodology of understanding of Quran. Would you restrict the seeing of Allah (subhana wa ta'ala) to just seeing of actions of munafiqeen on the basis of this verse? Will you make taweel of all the verses which substantiate seeing of Allah (subhana wa ta'ala) in the context of their revelation and limit the seeing of Allah (subhana wa ta'ala) to a time and place? And then negate Allah (subhana wa ta'ala) seeing every spec of universe? I doubt it, there you will not oppose the generality of the language even if the words are written in a specific context but a verse which illuminates the honors which Allah have bestowed on his beloved Prophet (sallalahu alayhi was'sallam) you oppose and restrict its meaning to a specific time and place and group of people. Comming to the Momineen the Awliyah e Kamileen ofcourse there is zahiri seeing of eyes, hearing of ears. But for Awliyah-Allah, the kamil Awliyah-Allah there is evidence that Allah (subhana wa ta'ala) allows them to see the actions taking place which are out of bound of ordinary seeing. It is recorded in Hadith e qudsi: "Allah said, 'I will declare war against him who shows hostility to a pious worshipper of Mine. And the most beloved things with which My slave comes nearer to Me, is what I have enjoined upon him; and My slave keeps on coming closer to Me through performing Nawafil till I love him, so I become his sense of hearing with which he hears, and his sense of sight with which he sees, and his hand with which he grips, and his leg with which he walks; and if he asks Me, I will give him, and if he asks My protection, I will protect him; and I do not hesitate to do anything as I hesitate to take the soul of the believer, for he hates death, and I hate to disappoint him." [Ref: Bukhari, B76, H509] Hence Awliyah-Allah possess karamati abilities and their seeing, hearing, travelling and granting, can be karamati in nature. Hazrat Umar (radiallah ta'ala) while delivering khutbah instructed Hadhrat Saariyah (radiallah ta'ala anhu) to move toward the mountain while he was in Madinah and the battle which he was looking at was taking place in Iraq. Hence seeing of Muslims, and seeing of Momineen is established. سعیدی صاحب نے آپ کے ایک ٹاپک میں اپنی پوسٹ میں اس آیت میں موجود لفظ شہید کا ترجمہ نگران اور نگہبان کا کیا ہے ۔ My brother you remembered what Saeed Sahib wrote but if I recall correctly I did inform you ealier that a Guadian,Watcher, must be present, hearing, seeing, able to walk, talk and able to help, protect. So the difference of translation makes no difference to the actual point. So this point of yours strenths my position even more. ان آیات میں لفظ تر دیکھنے کے معنوں میں استعمال نہیں ہو اس لئے آپ کا استدلال درست نہیں ۔ آئیے دیکھتے ہیں کہ الم تر کن معنوں میں استعمال ہوا ہے۔ First of all use of a word in a particular meaning in one verse does not nessciate the same word will be used in same meaning in another verse. Sometime the context and for whom the word is used for alters the meanings. Let me illustrate my point. The word Shahid has been used for Prophet (sallalahu alayhi was'sallam) in verse: O Prophet, indeed We have sent you as a witness and a bringer of good tidings and a warner.” [Ref: Sahih International 33:45] and the same word Shahid has been used for Allah (subhana wa ta'ala): “Him to Whom belongs the dominion of the heavens and the earth! And Allah is witness to all things.” [Ref: 85:9]. Are these words used in same meaning with same implications? Prophet (sallalahu alayhi was'sallam) as a creation of Allah (subhana wa ta'ala) with shape, form, dimentions, in time as well as space, and essence of his being witness is in meaning of seeing with eyes, hearing with ears. Can we attribute all this detail to Allah (subaha wa ta'ala) in His being Shahid; a jism, a shape, a form, seeing, hearing being dependant upon creation like eyes and ears? Also the verses of Quran establish that alam tara has been used for incidents which Prophet (sallalahu alayhi was'sallam) saw, heard with his own eyes and ears as well as which the Sahabah also saw, heard: “Have you not turned you vision to those who have been given a portion of the Book? They are invited to the Book of Allah, to settle their dispute, but a party of them Turn back and decline (The arbitration).” [Ref: 3:23] In the historical context the meaning of this verse was literal but one reading it at this moment in time, at the present, the implications are not literal.[6] Rather in present context the one who wants to take lesson from this verse of Quran can read it as: “Have you not turned your vision [to Qur'anic evidences about] those who have been given a portion of the Book? They are invited to the Book of Allah, to settle their dispute, but a party of them Turn back and decline (The arbitration).” This simple exercise establishes that a word can be used in many meanings and depending upon for whom the word is used and in which context the word is used meaning changes. When a believer is adressed or the medium of the verse is believer then such verses remind him of his seeing of evidences with his own eyes which detail the events in Quran and hadith. Now a simple point which will put your quotes in perspective. There are two perspectives on the use of alam tara, one; when the verse is interpreted in relation to Prophet (sallalahu alayhi was'sallam) then alam tara will be interpreted in its literal meaning because vision of past events infact seeing of everything of past, present, future was established with ahadith of Tirmidhi which Allah (subhana wa ta'ala) showed him after the ilaan e nabuwat. When the verse using alam tara is interpreted in relation to others then it will be interprted, understood in light of evidences. My first evidence (i.e. 3:23) established the use of alam tara in literal meaning i.e. seeing with eyes and not in another meaning. The purpose was to establish that alam tara can be used in literal meaning and not in its figurative meaning as well as to prove that when alam tara are used for Prophet (sallalahu alayhi was'sallam) they are in their literal meaning. The second evidence (i.e. 105:1) established the possibility of Prophet (sallalahu alayhi was'sallam) being aware of incident which only took place few years before his birth and certainly he would have heard the accounts of the events from his elders. My last and finale evidence (i.e. 89:6) refers to a incident which took place long before the birth of Prophet (sallalahu alayhi was'sallam) and if incident which he had not heard from anyone. You will only contest probaly the point which states Prophet (sallalahu alayhi was'sallam) saw the past events. In the light of hadith of Tirmadhi the seeing of past events has been firmly established in shahid bashri form. The issue of how Allah (subhana wa ta'ala) delt with nation of Prophat A'ad (alayhis salam); there are two interpretations of this and both are valid. One, in the light of seeing of everything established from ahadith of Tirhmadhi and one seeing via knowledge. And purpose of this verse was to not to question the seeing but to reinstate the idea that you had seen the incident but now recall what you had seen.
  7. Salam alayqum wr wb I cannot ignore anything you post, it must be replied so chance of me having to explain something again is eliminated.So posts will get longer chance of the replies getting shorter is very little to nill. This is nature of discussion that once it starts many sub-subjects become part of discussion also hence they need to be discussed. I did attempt to keep the discussion short and to the point but you have brought into discussion issues which are not relevent to what I have wrote about. Please as a note, regardless of how general my statement is written, even if the words indicate generality always draw the specific conclusion from the context. I do my best to write in specificly but it is very hard to stick to this. So please do not isolate my writing from its context and from the evidence I use. Always conclude what my position is in the context of what I have written and the light of evidences I have used. Same applies to Jaa al Haq, understand the book in relation to context and its evidence. Also I have realised that I have made the mistake by not explicitly stating the specific sub-subject of hadhir nadhir we would be discussing. So to make it easier the subject of discussion between me and you is: 'Prophet's being Shahid on actions of Jinn and Mankind.' and not: 'Prophet (sallalahu alayhi was'sallam) is Shahid Mutliq – Hence Hadhir Nadhir On Every Spec Of Universe.' and not: 'Prophet (sallalahu alayhi was'sallam) Viewing Of Ghayb Before His Sending.' and this subject can also be written as: Prophet (sallalahu alayhi was'sallam being Shahid Roohani/Noorani Before His Birth.' I had assumed that you would not deviate from the path which I have chosen hence we would have easily sorted the subject which I started. And the reason I chose the subject; because it was the easiest to discuss and easiest to establish with proofs and the fundamental part of Prophet (sallalahu alayhi was'sallam) negating which results in kuffr. But unfortunately you decided to bring into discussion Jaa al Haq which brought into the topic all three issues. Now I have to make taweel of my statements according to subject, context, and evidences used for my statements and statements of Mufti Sahib. Otherwise the entire discussion will descend into chaos, confusion, and that will be enough reason for me to terminate the discussion because the purpose of clarifying to you the position of Ahle Sunnat on hadhir nadhir would be defeated due to the discussion descending into state of confusion, chaos. This was my last response. My appologies I cannot devote much time to discussions which have no end in sight. I think enough has been written on this topic to allow you to decide. Your ulema say in ja ul haq p129 mufti Ahmad yar sab says: حضور علیہ السلام کی نگاہ پاک ہر وقت عالم کے ذرہ ذرہ پر ہے اور نماز، تلاوت قرآن، محفل میلاد شریف اور نعت خوانی کی مجالس میں، اسی طرح صالحین کی نماز جنازہ میں خاص طور پر اپنے جسم پاک سے تشریف فرما ہوتے ہیں And on p141 he says: “Hazoor hazir hain aur tamam jahan ko mulahiza frma rahay hain mager nazar nai atay.” Maoulana Ahmad raza khan sab writes in his book kalis ihtiqad: نبی صلی اللہ علیہ و سلم حاضر و ناظر ہیں اور دنیا میں جو کچھ ہوا اور جو کچھ ہو گا، آپ صلی اللہ علیہ و سلم ہر چیز کا مشاہدہ فرما رہے ہیں۔ آپ صلی اللہ علیہ و سلم ہر جگہ حاضر ہیں اور ہر چیز کو دیکھ رہے ہیں You say: Your ulema say: نبی صلی اللہ علیہ و سلم حاضر و ناظر ہیں اور دنیا میں جو کچھ ہوا اور جو کچھ ہو گا، آپ صلی اللہ علیہ و سلم ہر چیز کا مشاہدہ فرما رہے ہیں۔ آپ صلی اللہ علیہ و سلم ہر جگہ حاضر ہیں اور ہر چیز کو دیکھ رہے ہیں مفتی احمد یار صاحب جاالحق ص 133 پر کہتے ہیں کسی بندے کو ہر جگہ حاضر و ناظر ماننا شرک نہیں۔۔۔۔دوسرے یہ کہ حضور علیہ السلام کے خدام میں ہر جگہ رہنے کی طاقت ہے تو حضور علیہ السلام میں بدرجہ اولیٰ یہ صفت ہے۔ اور ص 134 پر کہتے ہیں خدا کو ہر جگہ میں ماننا بے دینی ہے ہر جگہ میں ہونا تو رسول خدا کی شان ہو سکتی ہے۔ اور ص 118 میں لکھتے ہیں اس سے معلوم ہوا کہ حضور علیہ السلام قیامت تک ہر جگہ موجود ہیں۔ The verse of the Qur'an states: "O Prophet! Truly We have sent you as a Witness, a Bearer of Glad Tidings, and Warner." [Ref: 33:45] this indicates that Prophet (sallalahu alayhi was'sallam) has been sent as a mutliq shahid, not just witness to actions of jinn and mankind. The tekhsees of over the actions of jinn and mankind was made by interpretation but the takhsees can not restrict mutliq meaning of the verse.Also he has been sent as a shahid on this dunya if the verse refered to his witnessing on the day of judgement it would have stated: “O Prophet! Truly you will be Witness, a Bearer of Glad Tidings, and Warner." So he was a hearing,seeing, type of shahid when he was sent as a bashr on earth. If witness of RasoolAllah (sallalahu alayhi was'sallam) was limited, restricted by Allah (subhana wa ta'ala) then Allah (subhana wa ta'ala) would have stated so in the verse. This is evidence that Prophet (sallalahu alayhi was'sallam) is shahid mutliq in other words shahid qulli. And this was stated by Mufti Sayyidi Ahmad Yar Khan (rahimullah) when he wrote Prophet (sallalahu alayhi was'sallam) is watching every spec of the universe, as well as the mentioned: حضور علیہ السلام کی نگاہ پاک ہر وقت عالم کے ذرہ ذرہ پر ہے اور نماز، تلاوت قرآن، محفل میلاد شریف اور نعت خوانی کی مجالس میں، اسی طرح صالحین کی نماز جنازہ میں خاص طور پر اپنے جسم پاک سے تشریف فرما ہوتے ہیں I wrote: It was written in the context of takhsees (i.e. Prophet sallalahu alayhi was'sallam is shahid on actions of Jinn and mankind) and I supported the takhsees with evidences of Quran and hadith. So in context of takhsees I wrote Prophet (sallalahu alayhi was'sallam) is shahid on the actions of Jinn and mankind because the takhsees nessciates that I affirm Prophet (sallalahu alayhi was'sallam) is witness upon the actions of Jinn and mankind. And according to the evidence of takhsees it is clear that he does not have to be shahid spec of the universe rather he has to be shahid on actions of jin and mankind. I simply narrowed the discussion to a point for ease of discussion. It should be obvious to you that being shahid on every spec of universe is general hadhir nadhir concept where as I have started a specific concept (i.e. Prophet sallalahu alayhi was'sallam being Shahid onactions of Jinn and Mankind) within general concept of hadhir nadhir (i.e. Prophet sallalahu alayhi was'sallam is Shahid upon entire universe including incident of past). You have compared my statements which are about a specific concept hadhir nadhir with the scholars of Ahle Sunnat; who have written about general concept of hadhir nadhir. All you have done is created confusion for your self. = Comming to statement: بی صلی اللہ علیہ و سلم حاضر و ناظر ہیں اور دنیا میں جو کچھ ہوا اور جو کچھ ہو گا، آپ صلی اللہ علیہ و سلم ہر چیز کا مشاہدہ فرما رہے ہیں۔ آپ صلی اللہ علیہ و سلم ہر جگہ حاضر ہیں اور ہر چیز کو دیکھ رہے ہیں Again this statement of Ala Hadhrat is about general concept of Hadhir Nadhir and has no relation to specific context I wrote. Part of this statement has been explained above. The second aspect of the statement where it states Prophet (sallalahu alayhi was'sallam) is hazir in every place was explained previously: “In short if your question was: “do you mean by the words " move from place to place " that Prophet(saw) can be hazir at different places at different times and is not hazir all the time at all the places? “ Then I will say yes, Prophet sallalahu alayhi was'sallam is not Hadhir with his body all the time in all places but he is Hadhir in Madinah ash'shareef in his heavenly grave. What i mean is that Prophet (sallalahu alayhi was'sallam) is not Hadhir in every place, but he can go to any where he wants, in other words he can be Hadhir where ever he wants to be. Just as candle can be Hadhir in any part of the room and move from place to place yet its light still illuminates the room, in other words candles Nadhir ability will still spread in the entire room. You might have heard that Sunni's believe Prophet (sallalahu alayhi was'sallam) is Hadhir Nadhir every where. Yes we believe he is Nadhir upon actions of jinkind and mankind, but we do not believe he is hadhir in the entire earth in meaning of his body being on all over the earth. We believe he is Hadhir in one place from there seeing, hearing the actions of jinn and mankind. This misconception is partly fault of opponents of Ahle Sunnat, and partly Ahle Sunnat not explaining their point of view properly. Sunni's say Prophet is Hadhir Nadhir on mankind in meaning of just as the candle is said to be hadhir in the room. Note candle is only in one place yet it is said candle is in the room. Candle does not fill the room but its light fills the room and because of light filling the room its said candle is hadhir (present) in the room. Same way Sunni scholars say Prophet is Hadhir Nadhir upon mankind and Jinnkind. Meaning that He is Hadhir in place but because he can see, hear the actions of jinn and mankind he is said to be Hadhir and Nadhir over them or witness over them.” In Ja al Haq Mufti Sahib has explained in which meaning Prophet (sallalahu alayhi was'sallam) is hadhir and nadhir in every place: "Hadhir lughvi meaning is being present [infront another] meaning not being Ghayb. - Mutahi Alarb [...] Nadhir has few meanings, Seer - one who sees, pupil [in the eye], sight, vain of nose [??], Cornea, - Al Masabih al Munir [...] As far as we can see there we are Nadhir, and as far place our reach of hand and act is there we are Hadhir.To sky we can see to there we are Nadhir, but we are not Nadhir that far because its out of our hand reach. And which ever room, or house we are present there we are hazir because [the area of the house] is in our reach. In the world Hadhir Nadhir's shar'ee meaning is that one with angelic power being stationed in one place can see the entire world like palm of his hand, and who can hear, sounds of distance and near or be able to travel anywhere on the earth in a instant. And provide for the hundereds of needy [people]. " [Ref: Jaa al Haq, Page 145, Zia Ul Quran, May 2003 print] The underlined part explains how concept of Hadhir is understood as far as the hand can reach [to do something with] there we are hadhir. And Prophet (sallalahu alayhi was'sallam) is Hadhir Nadhir in shara'ee meaning. Let me explain with a example. Allah (subhana wa ta'ala) is the one who grants and Prophet (sallalahu alayhi was'sallam) is the distributor. When Allah (subhana wa ta'ala) wishes to grant anything to anyone he grants it via Prophet (sallalahu alayhhi was'sallam).[1] And him being distributor requires that he has reach all over the world and power; of tassaruf as well as power to distribute all over the world. In other words the world is in his reach hence he is hadhir in this meaning to every place. Hence he is stationed in one place but he his reach is all over the world and he has power of tassaruf and ability to distribute all over the world and in this meaning he is hadhir on every place. In short Mufti Ahmad Yar sahib have stated that Prophet (sallalahu alayhi was'sallam) is Hazir every where in meaning of; Prophet (sallalahu alayhi was'sallam) having ability of tassaruf over the inhabitant of the world. Comming to my statement: “Yes Prophet sallalahu alayhi was'salam is not hazir every where [with his body or soul] but bi'iznillah he can be hazir where ever he wants to.” Prophet (sallalahu alayhi was'sallam) is not Hazir every where, every place with his body or soul. It was written to negate the halool misconception amongst Deobandis/Wahhabis who think that Sunni's believe Prophet (sallalahu alayhi was'sallam) is believed to be halool in the creation with his body and soul. What I have wrote is absolutely different from what Mufti Sahib stated: Mufti Sahib has stated Prophet is hadhir in every place in meaning of where his reach is there he is hadhir: “... aur jis jaga taq hamari das'taras ho ke tassaruf ker lenh wahan taq ham hazir hen.” I negated halool of body as well as soul of Prophet (sallalahu alayhi was'sallam) in the world. Mufti Sahib negates halool of body/soul of Prophet (sallalahu alayhi was'sallam) as well: Aalam meh hazir nazir kay shar'i mani yeh hen ke quwwat e qudsiyya wala ek hee jaga reh ker tamam alam ko apnay kaf e dast kee tera dekhay aur door o qareeb kee awazen suneh ...” Mufti Sahib has termed Prophet's ability of tassaruf in the every place of world as his being hazir in every place and I too believe that and the reason and evidence as already been discussed above. I have not adressed all the statements quoted by you because the implications for all of them are same. What I recommend is that you read the Ja Al Haq and study the definition of Ja al Haq properly and think about the implications of definition. What ever quote you have, you need to go back to the definition of hazir nazir in Jaa al Haq and you read the definition and try to figure out in which meaning Mufti Sahib has written it in. The definition of hadhir nadhir is the key to understanding hadhir nadhir if you do not learn the definition of hazir nazir in Jaa al Haq you will not be able to understand anything. I only had simplified the complex statements which confuse non-sunni's for your ease. But now I am having to explain those complex statements to you. I have stated nothing against the aqeedah of Ahle Sunnat Wal Jammat. All I have done is stated the aqeedah of Ahle Sunnat in a clear, unambigous and in simplest way so you do not get confused while discussing with me on this subject but despite my effort you have not helped your self. And now I feel the discussion rather then solving anything will become more complex and create more confusion in your mind. I also recommend that you relate to my earlier responses because my later responses explain the earlier ones, and ealier responses have basis to understand the later responses. First let me adress my own statements. The verse of the Quran states: “O Prophet! Truly We have sent you as a Witness, a Bearer of Glad Tidings, and Warner." [Ref: 33:45] On the basis of this verse was Prophet (sallalahu alayhi was'sallam) was sent as a Shahid before his birth or apointed on the station of Shahid after him anouncing his Prophethood? Is is not obvious that I had adressed the Bashari/Jismani aspect of his being Shahid? And as a bashr he was not Shahid upon anything before his birth. It is not obvious that the verse of Quran is stating Prophet (sallalahu alayhi was'sallam) We the Rabb have sent you as a human being to be hearing, seeing type of Shahid to mankind; to inform them of good news of pleasures of paradise and warn about the punishment of hell? What I have written is in specific context of: “O Prophet! Truly We have sent you as a Witness, a Bearer of Glad Tidings, and Warner." [Ref: 33:45] and in the context of hadhir nadhir jismani/bashri. You attempted to refute hadhir nadhir jismani/bashri with verses: "You was not on the Western side when We decreed the Commission to Moses, nor was you amongst witnesses (of those events).” [Ref: 28:44] and: “But We raised up (new) generations, and long were the ages that passed over them; but thou wast not a dweller among the people of Madyan, rehearsing Our Signs to them; but it is We Who send apostles (with inspiration).” [Ref: 28:45] And how can these verses be evidence against Hadhir Nadhir bashri/jismani? You explain to me please. These verses are negating his hadhir nadhir jismani/bashri. They do not negate his mushayda e ghayb noorani/roohani prior to his birth and before him being apointed on station of shahid bashri/jismani rather they negate him being shahid bashri at these events. And I have quoted the mufassireen who have interpreted these verses indicating that despite the fact that Prophet (sallalahu alayhi was'sallam) was not jismani/bashri shahid upon these events he described and told of the events as if he knew them from observing them. And verses of Quran make it clear that Allah (subhana wa ta'ala) directs the attention of Prophet (sallalahu alayhi was'sallam) to the events of past as if he has seen them. Comming to statement of Mufti Sahib found in page 163: :وہ جاالحق ص 129 پہ فرماتے ہیں اس سے معلوم ہوا کہ حضور نے عالم ظہور میں جلوہ گری سے پہلے ہر ایک کے ایک ایک حالات کا مشاہدہ فرمایا۔ Lets get to the back ground of the above statement. Tafsir Roohul Biyan, Surah Fath, about verse of: inna arsalnaka shahidan mufti sahib quotes: “Because RasoolAllah (sallalahu alayhi was'sallam) is the first creation of Allah (subhana wa ta'ala) therefore he is witness of His One'ness and is watcher over all things which were created from the beginning; souls, beings, bodies, materials, nabatat (?), animals, angles, human etc, so that Allahs those secrets do not remain hidden for him which are possible for other creation.” He quotes further: “ Prophet (sallalahu alayhi was'sallam) had observed the birth of Adam (alayhis salam), them being respected [with bowing of angles], and after mistake departing from paradise, then repentance being accepted, and all issues about them (i.e. Adam alayhis salam) that took place, Prophet (sallalahu alayhi was'sallam) saw all of them. And birth of Iblees and what so ever happen to him also was seen by Prophet (sallalahu alayhi was'sallam). And in this context Mufti Sahib wrote: “From this we understand that Prophet (sallalahu alayhi was'sallam) saw every aspect of everyone's life [from beginning of creation until] before his arrival into the apparent [world].”[2] What I wrote was in the context of Shahid Bashri/Jismani and what mufti sahib wrote was in the context of mushayda of Rooh of Prophet (sallalahu alayhi was'sallam) and mushayda of events in form of Noor e Muhammadi (sallalahu alayhi was'sallam). These are two totally different subjects but related with each other hence there is no contradiction just your misunderstandng. I recommend you read the footnote 2 before reading on. It will put into perspective what I am about to explain. Mufti Sahib on page 170 has implied that these events establish that Prophet (sallalahu alayhi was'sallam) has been observing the deeds but was not present in bashari or in jismani form: ان آیات میں فرمایا گیا کہ آپ بایں جسم پاک وہاں موجود نہ تھے ان میں یہ کہاں ہے کہ آپ ان واقعات کو ملاحظہ بھی نہیں فرما رہے تھے۔ And to support his point of view he quotes Tafsir Sawi: اس واقعہ کی جگہ نہ تھے جسمانی لحاظ سے ہے عالم روحانی کی حیثیت سے حضور علیہ اسلام ہر رسول کی رسالت اور آدم علیہ اسلام سے لیکر آپ کے جسمانی ظہور تک تمام واقعات پر حاضر ہیں۔ Here Mufti Sahib quoting Tafsir Sawi states: You was not at that incident is in jismani sense. In roohani sense Prophet (sallalahu alayhi was'sallam) was present on every Prophets Prophethood and was present over all incidents from Adam (alayhis salam) to jismani apearance of Prophet (sallalahu alayhi was'sallam). Now this establishes without doubt that aqeedah of Ahle Sunnat Wal Jammat is that Prophet (sallalahu alayhi was'sallam) has been observing the events from begninning of creation uptill his birth.[3] Also when he was sent as a Prophet in form of Bashr and granted station of Shahid bashri/jismani then he came to see everything:"[...] Then I saw Him put his palms between my shoulder blades till I felt the coldness of his fingers between the two sides of my chest. Then everything was illuminated for me and I recognized everything. He said: Muhammad! I said: At Thy service, my Lord. He said: What do these high angels contend about? I said: In regard to expiations. He said: What are these? [...]" [Ref: Tirimdhi, Vol 5, Hadith No. 3246, Tafsir Surah S'ad] Narrated AbdurRahman ibn A'ish: Allah's Messenger (peace be upon him) said: I saw my Lord, the Exalted and Glorious in the most beautiful form. He said: What do the Angels in the presence of Allah contend about? I said: Thou art the most aware of it. He then placed HIS PALM between my shoulders and I felt its coldness in my chest and I came to know what was in the Heavens and the Earth. He recited: 'Thus did we show Ibrahim the kingdom of the Heavens and the Earth and it was so that he might have certainty.' (6:75)" [Ref: Tirimdhi, Vol 5, Hadith No. 3245, Tafsir Surah S'ad] And Allah (subhana wa ta'ala) tested the mushayda alal ghayb of Prophet (sallalahu alayhi was'sallam): "He (i.e. Allah) said: Muhammad! I said: At Thy service, my Lord. He said: What do these high angels contend about? I said: In regard to expiations. He said: What are these? I said: Going on foot to join congregational prayers, sitting in the mosques after the prayers, performing ablution well despite difficulties. He again said: Then what do they contend? I said: In regard to the ranks. He said: What are these? I said: Providing of food, speaking gently, observing the prayer when the people are asleep. He again said to me: Beg (Your Lord) and say: O Allah, I beg of Thee (power) to do good deeds, ..." [Ref: Tirimdhi, Vol 5, Hadith No. 3246, Tafsir Surah S'ad]
  8. As Salamu alayqum wr wb, I am looking for refference of Deobandi books in which the author states ilm ma kana wa ma yaqoon khasa Allah ka ilm heh. Muhammed Ali Razavi
  9. Introduction: Muhammad Ibn Abdul Wahhab an'Najdi at'Tamimi the reviver, the strengthener of Khariji apostasy originator of Wahhabi sect wrote a short essay which he named 'Qawaid Al Ar'ba' or 'Four Principles'. These four principles are basis of Wahhabi takfir (i.e. denouncing a Muslim as Kafir) which is made by accusing Muslims of taking partners with Allah (subhana wa ta'ala) or by accusing Muslims of worshiping others beside Allah (subhana wa ta'ala). A Wahhabi who is literate in his belief system knowingly or unknowingly uses the rules in this booklet to denounce Muslims as Mushrikeen. Hence it is essential that content of this booklet is criticized in the light of Quran, Hadith and to suggest corrections which have been confirmed by Quran and Hadith. As well as denounce the irreligious content and expose irreligious deeds which were committed by its author and his followers. Khulasa Of Four Principles: In principle one he states; Mushrikeen believed in Allah (subhana wa ta'ala) yet they were not Muslims, and in principle two he states the; Mushrikeen took prohibited type of intercessors (i.e. Awliyah) and worshiped them to get close to Allah (subhana wa ta'ala). The third principle states Mushrikeen worshiped, Prophets, angles, pious people, stones, trees, moon, and sun; Prophet (sallalahu alayhi was'sallam) fought them and did not differentiate between these Mushrikeen. Fourth principle is; Mushrikeen of our times are worse then Mushrikeen of Prophet's (sallalahu alayhi was'sallam) time. Critical & Objective Assessment Of Qawaid Al Arba. Principle One: First principle: 'Mushrikeen believed in Allah (subhana wa ta'ala) yet they were not Muslims [due to their this belief].' [01] In his first principle he did not state the reason why the Mushrikeen were not Muslim[02]; a correct version of this would be: “Mushrikeen believed in Allah (subhana wa ta'ala) as supreme God and took idols as gods, [but that didn’t enter them into Islam]” And with the correct version of aqeedah of Mushrikeen it would have been apparent they negated Tawheed ad'Dhaat[03]; because they believed in many gods and this was the reason for them not being Muslim, thus he did not mention it.[04] Muhammad Ibn Wahhab Najdi mentions what Mushrikeen had common with teaching of Islam; Muslims and Mushrikeen believed in Allah (subhana wa ta'ala) to implant the notion in the minds of Wahhabi readers; Sunni's who reply to us [Wahhabi's] when we declare them as Mushrikeen with: 'We Sunni's believe in Allah (subhana wa ta'ala).' are not Muslims even if they believe in Allah (subhana wa ta'ala) because the Mushrikeen of Makkah also believed in Allah (subhana wa ta'ala).[05] In the context of correct aqeedah of Mushrikeen, Ahle Sunnat's position is: “We the Sunni's believe in; 'La ilaha il'Allah.' meaning; there is no god [worthy of worship] accept Allah (subhana wa ta'ala), and the Mushrikeen took along side Allah (subhana wa ta'ala) many gods: “And most of them [i.e. kuffar] believe not in Allah except that they attribute partners unto Him.” [Ref: 12:106] and their believing in many gods as partners with Allah (subhana wa ta'ala) was Shirk.; hence they were not Muslims. We the Sunni's take for intercessors whom Allah (subhana wa ta'ala) has granted the position of intercession.'”[06] Principle Two: Second principle: 'Mushrikeen took prohibited type of intercessors (i.e. Awliyah) and worshiped them to get close to Allah (subhana wa ta'ala).' In the context of first and second principle Ibnul Wahhab Najdi's objective was to insinuate: 'Mushrikeen affirmed belief in Allah (subhana wa ta'ala) as well as took [prohibited type of] intercessors (i.e. Awliyah) and worshiped them to get nearness of Allah (subhana wa ta'ala) and because of taking [prohibited type of] intercessors (i.e. Awliyah) and worshiping them they were not Muslim Muwahideen but Mushrikeen.' Implication of which in the words of Al Fawzaan; Muslims call upon as an act of worship on ”... Hussain, or Badawi or ‘Abdul Qaadir al Jeelaanee. For these modern day people do not claim that their false objects of worship are arbaab (those possessing ruboobeyah) – but rather that: “these objects of worship will bring us closer to Allah – and that they are intermediaries and intercessors between us and Allah!” The basis of Ibnul Wahhab's takfir of Muslims of his time and Wahhabi takfir of Ahle Sunnat at present is; 'You take prohibited types of intercessors as Awliyah (i.e. protectors) and call-upon/invoke them as an act of worship, hence you are same as Mushrikeen of Makkah.' No one from amongst Ahlus Sunnah believes in Awliyah-Allah to be gods nor we worship[07] them but we believe them to be pious humans who have earned Allah's (subhana wa ta'ala) pleasure by adhering to teachings of Prophet (sallalahu alayhi was'sallam). As a result we believe that with permission, power and abilities granted by Allah (subhana wa ta'ala) and with these special privileges[08]; Awliyah-Allah dead or alive[09], assist the believers when they are asked to help: “O pious worshipers of Allah (subhana wa ta'ala) help!” or specific type: “O Seikh Abdul Qadir Jilani (rahimullah ta'ala) help!”[10] or “O Ali (radiallah ta'ala anh) help!”[11] The correct principle is: “Mushrikeen took prohibited type of intercessors (i.e. idol-gods) as Awliyah (i.e. protectors) and then worshiped these idol-gods with aqeedah their worship will get them close to Allah (subhana wa ta'ala).”The Shirk of Mushrikeen is evident from this principle because it indicates the Shirk of Mushrikeen was that they took idols as gods. They were guilty of associating many gods as partners with Allah (subhana wa ta'ala). When corrected second principle is analyzed in the light of corrected first principle then the entire basis of takfir Muhammad Ibn Abdul Wahhab is invalid because Mushrikeen affirmed belief in Allah (subhana wa ta'ala) as well as took prohibited type of intercessors (i.e. idol-gods) as Awliyah (i.e. protectors). Then worshiped these idol-gods with aqeedah their worship will get nearness of Allah (subhana wa ta'ala) and because of taking prohibited type of intercessors (i.e. idol-gods) as well as worshiping them they were not Muslim Muwahideen but Mushrikeen. The correct representation of the aqeedah itself establishes that Mushrikeen of Makkah were Mushrikeen for attributing partner in Dhaat of Allah (subhana wa ta'ala). Mushrikeen believed in gods as partners of Allah (subhana wa ta'ala), thus being guilty of Shirk ad'Dhat and this nullified their belief of Tawheed of Allah (subhana wa ta'ala). All aspects of Tawheed have to be affirmed for a person to be Muwahid and Muslim not just one aspect of Islamic belief about Allah (subhana wa tala). With correct representation of aqeedah of Mushrikeen of Makkah neither Ibnul Wahhab Najdi nor Al Fawzaan nor the minion of shaytan could have managed to lay the foundation of accusation of Shirk against Ahle Sunnat Wal Jammat. Hence he withheld the most important part of the belief of Mushrikeen; taking of idols as gods as well as partners with Allah (subhana wa ta'ala), to justify takfir of Muslims. Principle Three: Second principle was: You take prohibited types of intercessors as Awliyah (i.e. protectors) and call-upon/invoke them as an act of worship, hence you are like the Mushrikeen of Makkah.' now coupled with principle three it evolves into: You take prohibited types of intercessors as Awliyah (i.e. protectors) such as graves, trees, Awliyah-Allah and call-upon/invoke them as an act of worship, hence you are like the Mushrikeen who worshiped [and called upon them for aid] besides Allah; Prophets, angles, pious people, stones, trees, moon, sun.'[12] This was the basis, this was in parts and as whole the justification of Muhammad Ibn Abdul Wahhab Najdi for takfir of his contemporary Muslims and it remains to this day basis of Wahhabi takfir of Muslims. We take intercessors whom Allah (subhana wa ta'ala) granted the right of intercession [and evidence of their right of intercession is abundant in Qur'an and ahadith] and we do not call-upon Awliyah-Allah with intention[13] of worship nor hold aqeedah that they are gods but rather His deen abiding servants. Therefore we are not like the Mushrikeen who worshiped the idol-gods and called upon for aid instead of Allah (subhana wa ta'ala). Nor do we teach or preach worship of Prophets, pious people[14], moon, sun, or star as gods.[15] Neither do we take angles, stones, trees as gods[16] besides Allah (subhana wa ta'ala) therefore our respect of Saliheen of Ummah, and our kissing of tabarrukat (i.e. relics) of Prophet (sallalahu alayhi was'sallam), companions, can not be termed legitimately as an act of worship. One who does so is from amongst the foolish[17] from the Wahhabi's who have been empowered with ability to giving dazzling speeches, mesmerize the listeners and with all the magical verbal artistry[18] rob them of their Iman and Islam. The Objective Of Qawa'id Al Arba & Objective Of This Refutation. First principle introduced by Muhammad Ibn Abdul Wahhab is in other words stating: 'Sunni believe in Allah (subhana wa ta'ala) like Mushrikeen; therefore if one believes in Allah (subhana wa ta'ala) as God still no guarantee of being Muslim.' Second principle; 'Mushrikeen took prohibited type of intercessors (i.e. Awliyah) and worshiped them to get close to Allah (subhana wa ta'ala) and Sunni's worship the Awliyah-Allah (subhana wa ta'ala) to get close to Allah (subhana wa ta'ala). Due to 'exactness' of aqeedah of Mushrikeen and Sunni's; Sunni's cannot be Muslim (but they are Mushrikeen).' This understanding of principle two is supported by Saleh Al Fawzaan's and Ibn Uthaymeen's Q&A styled explanation of Kashf ash-Shububhat, in which Al Fawzaan entertains the question: “To whom does shaykh al Fawzaan compare these mushriks of the earlier times? Why does he make this comparison?” and then he answers the question: He compares them to those of our modern times who claim Islam for themselves whilst calling, performing prayers and pilgrimage but who also call upon Hussain, or Badawi or ‘Abdul Qaadir al Jeelaanee. For these modern day people do not claim that their false objects of worship are arbaab (those possessing ruboobeyah) – but rather that: “these objects of worship will bring us closer to Allah – and that they are intermediaries and intercessors between us and Allah”[19] Third principle; 'Mushrikeen worshiped people and objects and Prophet (sallalahu alayhi was'sallam) fought them therefore Sunni's worship, graves, trees, Awliyah-Allah and we can fight them.' Finally he states Mushrikeen of his time are worse then Mushrikeen of Prophet's (sallalahu alayhi was'sallam) and his this statement is directed at the Sunni's of Arabian peninsula. His contemporaries; whom he considered worse then the Mushrikeen of Prophet's (sallalahu alayhi was'sallam) times. With these four principles he justified takfir of Muslims, as well as fighting and killing of Muslims. Muhammad Ibn Abdul Wahhab based his preaching on the grounds that Muslims of Arabia were worshiping graves, trees, Awliyah-Allah, thus they were guilty of Shirk [al Akbar]. These claims of Muhammad Ibn Abdul Wahhab and his followers will be judged according to Sunnah of beloved Prophet (sallalahu alayhi was) to see what they claim is substantiated with clear unambiguous evidence of Sunnah or have they conjured the methodology [of Khawarij] to make Takfir and legalize slaughter of Muslims[20]. If it is established that Ummah of RasoolAllah (sallalahu alayhi was'sallam) as whole and specificity the people of Arabia would not fall into Shirk; worship others beside Allah (subhana wa ta'ala) or take other gods besides Allah (subhana wa ta'ala) until after the musky fragrant wind blows. Then this would refute the Wahhabi Takfiri[21] allegation of Sunnis worshiping graves, trees, Awliyah-Allah, Ambiyah.[22] It will also establish the war which Muhammad Ibn Abdul Wahhab and his followers waged on the basis of their conviction to eradicate so called Mushrikeen and their Shirk was transgression against Muslims. As a result of these wars the Wahhabi slaughter of Muslims[23], their rape of Sunni women as well as the destruction of [historical] Masajid [associated with Companions][24] and Madaris of Ahlus Sunnah, the looting as well as robbing[25] of members of Ahlus Sunnah, the enslaving, the on going persecution, and suppression of Ahlus Sunnah in Wahhabi Kingdom was and is unjust. Foundation Of Refutation: - Allah (subhana wa ta'ala) quotes Ibrahim (alayhis salam) as saying to his Uncle: “O my father! Worship not Satan: for Satan is a rebel against Ar'Rahman (i.e. Allah the most Gracious).” [Ref: 19:44] His uncle did not worship Shaytaan directly but he worshiped idols. Ibrahim (alayhis salam) equates his uncles worship of idols with worship of Shaytaan because prior to the quoted verse Ibrahim (alayhis salam) addressing his uncle states: “[Mention] when he said to his father, "O my father, why do you worship that which does not hear and does not see and will not benefit you at all?”[26] [Ref: 19:42] and it is only the idols which can not hear, see, and not benefit at all.[27] After Ibrahim (alayhis salam) informs his uncle of punishment in hell and his companionship with shaytaan uncle replies: “[His uncle] said, "Have you no desire for my gods, O Abraham? If you do not desist, I will surely stone you, so avoid me a prolonged time." [Ref: 19:46] It becomes apparent from his response that neither he understood Prophet Ibrahim's (alayhis salam) statement to mean actual worship of Shaytaan nor Ibrahim (alayhis salam) intended actual Shaytaan worship but intended implications were of idol worship. Note, interpretation of verse is supported by all the major commentators of Quran[28] and this interpretation will be further established from Quran with explicit evidence. - On the day of judgment Allah (subhana wa ta'ala) will say to the Mushrikeen: “The day He will gather them together as well as those whom they worship besides Allah, He will ask: "Was it ye who let these My servants astray, or did they stray from the Path themselves?" [Ref: 25:17] in another verse Allah (subhana wa ta'ala) informs that the Mushrikeen as well as their objects (i.e. Mala'ika, Prophets, Saliheen, Jinn) of their worship will be separated: “... Then shall We say to those who joined gods (with Us): "To your place, you and those you joined as 'partners' We shall separate them, ...” and then their objects of worship will disown the Mushrikeen: “... and their "Partners" shall say: "It was not us that ye worshiped!” [Ref: 10:28] and those who took idols as gods will call upon their idol-gods but they will not be able to hear their calls: ”... He will say, "Call on those whom ye thought to be My partners," and they will call on them, but they will not listen to them; ...” [Ref: 18:52] Allah (subhana wa ta'ala) to scold, rebuke, the idols worshipers, the Mushrikeen Allah (subhana wa ta'ala) will ask: ”... We shall say to those who ascribed partners (to Us): "Where are the partners whom ye (invented and) talked about [as your intercessors]?”[29] [Ref: 6:22] then Allah (subhana wa ta'ala) will remind the Mushrikeen of what they were prohibited to worship: “Did I not command you O children of A'dam, that you should not worship the Devil? ....”[30] [Ref: 36:60] and this tells us that the actual object of worship was not idol-gods but Shaytaan even though the Mushrikeen thought it was their idols-gods[31]: “(The Mushrikeen) leaving Him call but upon [as an act of worship] on goddesses: They call but upon Satan the persistent rebel!” [Ref: 4:117] - Allah (subhana wa ta'ala) states: “(The Mushrikeen) leaving Him call but upon (i.e. yad'una) goddesses: ...” calling upon, supplicating, invoking a god/goddess is an act of worship because Prophet (sallalahu alayhi was'sallam) stated: “[...] Supplication is worship.” Then he recited the verse: “And your Lord says, ‘Call upon Me; I will respond to you.’ Indeed, those who disdain My worship will enter Hell contemptible. [...]”[32] [Ref: Tirmidhi, B44, H3247] therefore the Mushrikeen called upon their goddesses as an act of worship and in reality by calling upon their goddesses: ”... They call but upon Satan [as an act of worship] the persistent rebel!”[33] [Ref: 4:117] In conclusion reality of idol worship is Satan worship; the dhaahir might be idol worship but the haqiqat of idol worship is Satan worship because Satan, and the Jinn have legislated for the Mushrikeen the worship of idols, and obedience of Mushrikeen to Jinn and Satan is worship of Satan. On the day of judgment Shay tan will say to those whom he lead astray; into idolatry: “[...] "It was Allah Who gave you a promise of Truth: I too promised, but I failed in my promise to you. I had no authority over you except to call you but ye listened to me: then reproach not me, but reproach your own souls. I cannot listen to your cries, nor can ye listen to mine. I reject your former act in associating me with Allah. For wrong-doers there must be a grievous penalty." [Ref: 14:22] and this verse clarifies that Mushrikeens act of Shirk was that they responded to the call of Shaytaan and worshiped whom he instructed them to worship instead of worshiping whom Allah (subhana wa ta'ala) sanctioned worship for (i.e. for Himself). The Refutation Satan Lost Hope Of Being Worshiped: Arabian peninsula being free of idol worship [up till a appointed time] is established from Prophet's (sallalahu alayhi was'sallam) statement:“... Verily, the Satan has lost all hopes that the worshipers would ever worship him in the peninsula of Arabia, ...." [Ref: Muslim, B39, H6752] and this interpretation has its backing from other ahadith of Prophet (sallalahu alayhi was'sallam) in which he is reported to have said; Arabs would not worship associated gods instead of Allah (subhana wa ta'ala): "... and by Allah, I am not afraid that you [the Arabs] will worship others besides Allah after me, but I am afraid that you will strive and struggle against each other over these treasures of the world." [Ref: Bukhari, B76, H590] and in another hadith Prophet (sallalahu alayhi was'sallam) states that people of Arabian peninsula will not associate a partner with Allah (subhana wa ta'ala): "...by Allah, I am not afraid concerning you that you [the Arabs] would associate anything (with Allah after me), but I am afraid that you would be vying with one another (for the possession of) the treasures of the earth."[34] [Ref: Muslim, B30, H5688] Prophet (sallalahu alayhi was'sallam) is reported to have said: “... Verily, the Satan has lost all hopes that the worshipers would ever worship him in the peninsula of Arabia, ...." [Ref: Muslim, B39, H6752] and keeping in mind Satan worship in the language of Qur'an is idol worship;[35] the intended meaning of Prophet (sallalahu alayhi was'sallam) was that there will be no idol worship in Arabian peninsula up til a appointed time.[36] After which there will be no Muslims on earth and the destruction, annihilation, obliteration preceding the day of judgment will be established on the Mushrikeen as a punishment which was promised by Allah (subhana wa ta'ala).[37] Hence the accusations of Wahhabiyah that Ahlus Sunnah of Arabian peninsula had fallen into worship of others beside Allah (subhana wa ta'ala) is a falsehood. But the seed of discord, disunity, dissension, disagreement among Muslims of Arabia foretold by Prophet (sallalahu alayhi was'sallam) was planted successfully by shaytaan: “Verily, the Satan has lost all hopes that the worshipers would ever worship (him) in the peninsula of Arabia, but he (is hopeful) that he would sow the seed of dissension amongst them.” [Ref: Muslim, B39, H6752]. Note that the hadith states in simple words no idolatry, no worship of others beside Allah (subhana wa ta'ala) in peninsula of Arabia but he is hopeful of planting the seed of discord amongst Muslims.[38] Considering the context of the hadith a specific meaning is that his discord, his disagreement which he plans to plant will be in relation to what he will unable to achieve. Meaning he will sow the seeds of takfir amongst the Muslims on the basis of Shirk; the first group to make takfir of Muslims (i.e. companions) with word 'Mushrik' was Khawarij. And over the time many manifestations of Khariji's have emerged with different names; Wahhabi heresy being one of them. They will continue to appear and make takfir of Muslims with their accusations of Shirk, Mushrik until the last hour. Teaching Of Quran & Sunnah In Perspective: The who have studied the books of Sunni Ulamah of Middle East, Subcontinent, Africa, will be aware that there is no major difference of aqeedah between them apart from valid form of ikhtilaf.[39] The minor ikhtilafat which are found amongst them are related to finer details of some issues which do not impact negatively on the key aspect of the aqeedah. Aqeedah of Noorani'at of Prophet (sallalahu alayhi was'sallam), Maqam e Shahid (i.e. Hadhir Nadhir), Ilmul Ghayb of Allah (subhana wa ta'ala) and RasoolAllah (sallalahu alayhi was'sallam), Tawassul of Prophet (sallalahu alayhi was'sallam) and deceased Awliyah-Allah, as well as aqeedah of Tawheed, Shirk, definitions of Shirk, Ibadah, Sajdah are agreed by all of them. And these believes are not product of 19th century Subcontinental innovations as some foolish individuals would argue;[40] in fact these teachings have been passed on from generation to generation till the present time with supporting evidences from Quran and Hadith. Guarantee of Muslims of Arabian peninsula not worshiping others beside Allah (subhana wa ta'ala) or associating god-partners with Allah (subhana wa ta'ala) establishes the soundness of aqeedah Tawheed held by Ahlus Sunnah all over the world. This is due to exactness of the aqeedah of Ahlus Sunnah residing in Arabian peninsula with Ahlus Sunnah of the world. One who believes contemporaries of Muhammad bin Abdul Wahhab in Arabia and Ahlus Sunnah of world before and thereafter had given into worship of others beside Allah (subhana wa ta'ala) and took partners with Allah (subhana wa ta'ala) or negates what has been established from the words of Prophet (sallalahu alayhi was'sallam) such a individual or group[41] has not believed in Prophet-hood of beloved Prophet Muhammad (sallalahu alayhi was'sallam) as he should be believed. Muhammad bin Abdul Wahhab as well as his followers have unjustly, falsely, charged the Ahlus Sunnah of committing Shirk (i.e. associating a partner with Allah subhana wa ta'ala or worshiping others besides Allah subhana wa ta'ala). And on the basis of these accusations they justified killing of Muslims, demolition of Masajid belonging to Ahlus Sunnah, confiscated the Madaris of Ahlus Sunnah, justified wars; rape, pillage, enslaving of men, women, children and deprived Ahlus Sunnah the right to propagate, pass on the teachings to their children. For these actions there was and is no justification in Islam; no justification for takfir of Ahlus Sunnah, no justification for brutal, barbaric, and inhumane treatment meted out to members of Ahlus Sunnah by Wahhabis. Wahhabi'sim In Perspective Of Ahadith Of RasoolAllah (sallalahu alayhi was'sallam): Prophet (sallalahu alayhi was'sallam) foretold the rise of Khariji's and their sub-sect the Wahhabi's would emerge from Najd. Describing their level of outwardly piety Prophet (sallalahu alayhi was'sallam) stated: "No, for he has companions (who are apparently so pious that) if anyone of (you compares his prayer with) their prayer, he [i.e. companion] will consider his prayer inferior to theirs, and similarly his fasting inferior to theirs, ...” [Ref: Bukhari, B73, H184] Their devotion to prayers, fasting, points out that they the Kharijis and their theological descendants the Wahhabis would be strict with adhering to instructions of beloved Prophet (sallalahu alayhi was'sallam) in which he prohibited the killing of Muslims. But Prophet (sallalahu alayhi was'sallam) describing this outwardly pious sect stated: "Out of the offspring of this man (i.e. Dhul Khawaisira at'Tamimi) there will be people who will recite the Quran ... and they will kill the Muslims and leave the idolaters." [Ref: Bukhari, B93, H527] How could it be that people who so strongly adhere to teaching of Islam resort to killing of Muslims when they are were so sensitive to killing flies? Answer to this question is that the Wahhabis and Khawarij had incorrect methodology of understanding Shirk.[42] The Kharijis and their theological descendants the Wahhabis took the arms to slaughter the Muslims on the grounds that Muslims are upon Shirk. The Khawarij accused Ali (radiallah ta'ala anh) of committing Shirk because he allowed arbitration between himself and Muawiya (radiallah ta'ala anh). On the basis of this they legalized killing of these two companions as well as anyone who supported these companions and Khawarij rebelled against their rule. And the Wahhabis some 1100 years later arose from the same area, from the same tribe, and with the same charge of Shirk; rebelled against established authority, legitimized war and slaughter of Muslims. Just like the Khawarij the Wahhabis carried out all the atrocities, slaughter with sincere, pious, virtuous intention of restoring the Islam to its former glory. These virtuous, pious intentions for acts which are deemed kuffr, apostasy by Prophet (sallalahu alayhi was'sallam) are not sufficient excuse to be exonerated. Prophet (sallalahu alayhi was'sallam) stated about Khariji and Wahhabi fitnas which were to arise from direction of East (i.e. from direction of Najd): “The summit of unbelief is towards the East and the pride and conceitedness is found among the owners of horses and camels who are rude and uncivil, ...” [Ref: Muslim, B1, H87] The reason Prophet (sallalahu alayhi was'sallam) declared the Khariji to be apostates is that this sect like the Khawarij is by its nature a takfiri sect; they accuse Muslims of worshiping graves, trees, and label Ahlus Sunnah of being Mushrikeen; this is takfir of Muslims in very deceitful manner. It is similar to artfully insulting someone; you was born before your parents got married, instead of saying it plainly; you are bastard. Both ways convey the same meaning one is offensive/takfiri other is respectful manner of saying the same thing. Hence the entire sect is upon kuffr, disbelief because only few openly brand Sunnis as Mushrikeen but all profess that Sunnis are Mushrikeen as part of their creed. And Prophet (sallalahu alayhi was'sallam) stated: If a man says to his brother, O Kafir (disbeliever)!' Then surely one of them is such (i.e., a Kafir)." [Ref: Bukhari, B73, H25] and it is established that their charge of Ahlus Sunnah being guilty of Shirk is batal; hence the unjustified takfir returns upon them certifying their apostasy from Islam. Another reason this sect is sect of ahlul kufr wal irtad (i.e. people of kufr and apostasy) is because Prophet (sallalahu alayhi was'sallam) said killing a Muslim is kufr: "Abusing a Muslim is Fusuq (i.e., an evil-doing), and killing him is Kufr (disbelief)." [Ref: Bukhari, B73, H70] Yet they legalized killing of Muslims and slaughtered many Muslims in the name of Tawheed thus this sect's adherents are ahlul kufr and wajib ul qatal (i.e. liable to be killed) on the grounds of their; legalizing of spilling of Muslims blood, taking part in killing of Muslims as well as on the ground of apostasy from Islam. Permission to kill them was granted by Prophet (sallalahu alayhi was'sallam): “Their belief will not go beyond their throats (i.e. they will have practically no belief), so wherever you meet them, kill them, for he who kills them shall get a reward on the Day of Resurrection." [Ref: Bukhari, B56, H808] and the Prophet (sallalahu alayhi was'sallam) of mercy, the Prophet (sallalahu alayhi was'sallam) who dislikes[43] fighting, killing, said about these people: "If I find them, I would kill them as the Thamud were killed." [Ref: Muslim, B5, H2321] The Conclusion: The Wahhabi's are theological descendants of the khariji apostasy which emerged from Najd region of Saudi Arabia where now the Saudi capital Riyadh is situated and it is their methodology being used by the neo-Khariji the Wahhabis to denounce Muslims as Mushrikeen. And just like the Khawarij the Wahhabis also came to existence with aim to fight and eliminate shirk al Akbar which they alleged the Muslims of Arabia have fallen into. Thus they rebelled against the established authority the Khalif and took upon themselves to kill and enslave Muslims on the pretext of shirk. Prophet (sallalahu alayhi was'sallam) stated in Arabian peninsula shaytaan will not be worshiped and in the language of the Quran it means Arabian peninsula will be free of idol worship. In light of another hadith this will be so until Allah (subhana wa ta'ala) sends the musky wind which will take the life of believers and the remaining people will revert to idolatry[44]. It will be these people on which the annihilation, the destruction preceding the day of judgment will be established on. Other narrations also guarantee that his Ummah will not take idols as gods besides Allah (subhana wa ta'ala) nor will his Ummah worship idols gods besides Allah (subhana wa ta'ala). And who so ever accuses the members of Ahlus Sunnah of taking god-partners with Allah (subhana wa ta'ala) and worshiping others beside Allah (subhana wa ta'ala) in reality is himself is upon shirk because Prophet (sallalahu alayhi was'sallam) foretold: “... Verily, I fear about a man from you who will read the Qur'an so much that his face will become enlightened and he will come to personify Islam. This will continue until Allah desires. Then these things will be taken away from him when he will disregard them by putting them all behind his back and will attack his neighbor with the sword accusing him of Shirk. The Prophet was asked - which of the two will be deserving of such an accusation? - The attacker or the attacked? The Prophet replied - the attacker (the one accusing the other of Shirk).”[45] [Ref: Sahih Ibn Hibban] Hence when a accusers accuses a Sunni of Shirk in reality he himself is Mushrik and to establish upon him your Islam and his Shirk say: “From `Ubayd Allah ibn `Umar, from Nafi`: A man said to Ibn `Umar: "I have a neighbor who bears witness against me that I commit shirk." He replied: "Say: 'La Ilaha ill Allah,' you will make him a liar." [Ref: Tibyan al Kadhib al Muftari, Page 373, by Imam Ibn Asakir] Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi
  10. - [29] The Mushrikeen took their idols-gods as intercessors: “They [the idol worshipers] worship besides Allah things that hurt them not nor profit them, and they say: "These are our intercessors with Allah." ...- Glory to Him! and far is He above the partners they ascribe (to Him)!" [Ref: 10:18] but the gods whom they worshiped will disown them on the day of judgment and then Allah (subhana wa ta'ala) dressings the Mushrikeen will say: "... We see not with you your intercessors whom ye thought to be partners in your affairs: so now all relations between you have been cut off, and your (pet) fancies have left you in the lurch!" [Ref: 6:94] - [30] “Did I not charge you, command you, O children of Adam, by the tongues of My messengers, that you should not worship Satan, [that you should] not obey him; truly he is a manifest enemy to you, one whose enmity is evident, and that [you should] worship Me, [and that you should] affirm My Oneness and obey Me — that is the straight path?” [Ref: Tafsir Al Jalalayn – 36:60-61] “He will also say to them: (Did I not charge you) did I not present to you, in the Scripture brought by the Messenger, (O ye sons of Adam, that ye worship not the devil) that you should not obey the devil. (Lo! he is your open foe) whose enmity is quite manifest!“ [Ref: Tafsir Ibn Abbas – 36:60] - [31] Worship of Idols is worship of Shaytaan because obedience is given to him on a matter which he legalized without justification. Allah (subhana wa ta'ala) has stated: “The property which I have conferred upon them is lawful for them. I have created My servants as one having a natural inclination to the worship of Allah but it is satan who turns them away from the right religion and he makes unlawful what has been declared lawful for them and he commands them to ascribe partnership with Me, although he has no justification for that.” [Ref: Muslim, B40, H6853] Even though when it is Allah (subhana wa ta'ala) alone with the right to decide who to worship and who to not and what is haram and halal. Allah (subhana wa ta'ala) states the Jews took their Rabbi's as Lords with Allah (subhana wa ta'ala): “They took their rabbis and their monks to be their lords besides Allah, and the Messiah, son of Maryam.” [Ref: Surah 9:31] Prophet (sallalahu alayhi was'sallam) put the verse in the context; Jews obeyed their Rabbi's when they made a halal a haram and a haram into halal therefore they took their Rabbi's as Lords besides Allah (subhana wa ta'ala).In conclusion, if another is obeyed (i.e. Shaytaan) on who to worship and who not to then such obedience is equal to taking that being (i.e. Shaytaan) as Rabb (i.e. Lord) beside Allah (subhana wa ta'ala). Any calling of that Shaytaan appointed object of worship is calling upon shaytan, and is in reality worship of Shaytaan: “(The Mushrikeen) leaving Him call but upon [as an act of worship] on goddesses: They call but upon satan the persistent rebel!” [Ref: 4:117] - [32] Allah (subhana wa ta'ala) states: "Call upon Me, I will answer you. Verily, those who scorn My worship they will surely enter Hell in humiliation!'' [Ref: 40:60] Even though in this verse there is no explicit reference to calling upon Allah (subhana wa ta'ala) being a act of worship of Allah (subhana wa ta'ala) the reader still can deduce this conclusion from it. How this is possible let me illustrate with a example; ”Ali said: 'Come to my house and I will go with you.' and when I went to the Flat-A2 Ali wasn't present.” note that what Ali told was partial and the person narrating gave finer details or reality of what Ali lives in. So all this points to Ali living in rented accommodation in a residential house. Similarly Allah (subhana wa ta'ala) built on the verse to indicate to the reader that calling upon Him is an act of worship therefore those who scorn calling upon Him scorn His worship. Important point to note is that similar methodology is used in story of Ibrahim (alayhis salam), Allah (subhana wa ta'ala) states “[Mention] when he said to his father, "O my father, why do you worship that which does not hear and does not see and will not benefit you at all?” [Ref: 19:42] Ibrahim (alayhis salam) points to what his uncle worshiped in reality: “O my father! Worship not satan: for satan is a rebel against Ar'Rahman (i.e. Allah the most Gracious).” [Ref: 19:44] and his uncle then himself reveals god-idols as objects of worship: “[His uncle] said, "Have you no desire for my gods, O Abraham? If you do not desist, I will surely stone you, so avoid me a prolonged time." [Ref: 19:46] and not Satan literally. Ibrahim (alayhis salam) stated the haqiqat (i.e. reality) of idol worship and his uncle the only saw the dhahir (i.e. visually apparent – idols), in other words Ibrahim (alayhis salam) saw idol worship as satan worship and his uncle as worship of idols. - [33]“What (in, is [to be understand as] mā, ‘only’) they pray to, [what] the idolaters worship, instead of Him, God, that is, other than Him, are but females, idols with feminine names, such as al-Lāt, al-‘Uzza and Manāt; and they (in, is [to be understand as] mā, ‘only’) only pray to, they [only] worship, by worshiping [these female idols], a rebellious satan, one who has rebelled against obedience [to God], for they are obeying him in this [worship of female idols].” [Ref: Tafsir Al Jalalayn – 4:117] “(They invoke in His stead) the people of Mecca worship in place of Allah (only females) lifeless idols such as al-Lat, al-'Uzza and Manat; (they pray to) they worship (none else than Satan, a rebel) who is intense in his rebellion.” [Ref: Tafsir Ibn Abbas – 4:117] “... and they invoke nothing but Shaytan, a persistent rebel!” means, Shaytan has commanded them to do this and made it seem fair and beautiful in their eyes. Consequently, they are worshiping Shaytan in reality, just as Allah said in another Ayah: “Did I not command you, O Children of Adam, that you should not worship Shaytan.” (36:40) Allah said that, on the Day of Resurrection, the angels shall proclaim about the idolaters who worshiped them in this life: “Nay, but they used to worship the Jinn; most of them were believers in them.” (34:41) [Ref: Tafsir Ibn Kathir – 4:117] - [34] In other articles I have interpreted the fallowing ahadith: "… by Allah, I am not afraid concerning you that you would associate anything (with Allah after me), but ..." [Ref: Muslim, B30, H5688] as well as "... and by Allah, I am not afraid that you will worship others besides Allah after me, but I ..." [Ref: Bukhari, B76, H590] to mean that all Muslims will hold to correct aqeedah of Tawheed and will not worship others beside Allah (subhana wa ta'ala). In this article I have made takhseesi interpretation of these ahadith that Arabs will not worship idols nor associate partners with Allah (subhana wa ta'ala) due to Prophet's (sallalahu alayhi was'sallam) statement: “... Verily, the Satan has lost all hopes that the worshipers would ever worship him in the peninsula of Arabia, ..." [Ref: Muslim, B39, H6752] There are two ways to understand why both of these interpretation are legitimate and why both interpretations guarantee the firmness of every Muslims aqeedah of Tawheed and worship of Allah (subhana wa ta'ala) alone. If these two ahadith are understood in general or more accurately were intended to be understood in general meanings (i.e. referring to all Muslims) then if the principle; 'a specific [or a precise] is found in general', is applied to these ahadith. Then all Muslims, of every nationality, of every time, of every level of taqwa, of every level of knowledge is in its general meaning and the specific of nationality mentioned in the hadith (i.e. people of Arabian peninsula being free of idol worship up-til a appointed time) is included in its meaning. Hence any specific interpretation with or without evidence given to the two ahadith in discussion would be legitimate and this was the basis of multiple interpretations in articles. Second manner of interpretation is to interpret the two ahadith in discussion in specific context (i.e. strictly people of Arabian peninsula) on the basis of a hadith or verse and then deny its generality. This method of interpretation is favored by Wahhabi heretics, and there is no doubt it will be employed to refute me. Note takhsees is made of what is a'am (i.e. general) and a takhsees can be valid without negating the generality. To illustrate the point; Prophet (sallalahu alayhi was'sallam) spread cloak on himself, Hadhrat Ali,Fatimah, Hassan, Hussain, (radiallah ta'ala anhuma ajma'een) and then recited the verse: “And Allah only wishes to remove all abomination from you, ye members of the family and to make you pure and spotless.” [Ref: 33:33] on the basis of this action the Rawafiz disbelieve in the honor of wives of RasoolAllah (sallalahu alayhi was'sallam) being [people] of house [of Prophet sallalahu alayhi was'sallam]. Yet this specific act cannot over rule the generality found in the meaning of words ahli bayt and this generality in meaning, in fact any generality in meaning found in Quranic verse or hadith. Nor any generality found in Quran or Hadith be canceled by a derived meaning unless Allah (subhana wa ta'ala) or Messenger (sallalahu alayhi was'sallam) has explicitly, emphatically unambiguously has stated this means ONLY this. Therefore resisting, rejecting, denying the generality of meaning in a hadith on the basis of specific evidence is not the methodology of Ahlus Sunnah but heretical Rawafiz. Also halal'ling specific interpretation of a general meaning statement of Prophet (sallalahu alayhi was'sallam) and haraming all others is playing God or Messenger of God, and most definitely is not methodology of Ahlus Sunnah but the cursed Rawafiz which the Wahhabis have adopted to forward their own heretical innovations. This critical analysis points out the fault in the incorrect methodology of the Wahhabis. Now to the specific interpretation; even if the generality of meaning of the two ahadith is denied and only specific meaning is affirmed (i.e. in Arabia there won't be Shirk and worship of others beside Allah subhana wa ta'ala). Then due to exactness of aqeedah of Ahlus Sunnah of Arabia and Ahlus Sunnah of rest of the world; it can be understood that all of the Ahlus Sunnah of world is free from associating a partner with Allah (subhana wa ta'ala) and worshiping of others beside Allah (subhana wa ta'ala). - [35] And this can only be when one is taking of others beside Allah (subhana wa ta'ala) as gods or god's sons or daughters, and considers them worthy of worship. - [36] Readers might have noticed the takhsees of hadith and it is based on the fallowing basis. The Mushrikeen asked for punishment (i.e. azaab) therefore Allah (subhana wa ta'ala) states: “Say: "You think, if the punishment of Allah comes to you, whether suddenly or openly, will any be destroyed except those who do wrong?” [Ref: 6:47] It is a rhetorical question whose implications is that the punishment would be collective and it will not exclude anyone and Allah (subhana wa ta'ala) has stated: “But those who reject our signs,- them shall punishment touch, for that they ceased not from transgressing.” [Ref: 6:49] therefore the day of destruction, annihilation of earth will be established only upon the Mushrikeen because the Mushrikeen are the ones who had rejected the message of Allah (subhana wa ta'ala). To fulfill of only punishing the disbelievers Allah (subhana wa ta'ala) will send the musky fragrant wind and this wind will take the souls of believers and the remaining rabble will have to endure the destruction, affiliation of epic proportions. Note this interpretation is partly based on and fully supported by the fallowing ahadith“... A group of people from my Umma will continue to fight in obedience to the Command of Allah, remaining dominant over their enemies. Those who will oppose them shall not do them any harm. They will remain in this condition until the Hour overtakes them. (At this) 'Abdullah said: Yes. Then Allah will raise a wind which will be fragrant like musk and whose touch will be like the touch of silk; (but) it will cause the death of all (faithful) persons, not leaving behind a single person with an iota of faith in his heart. Then only the worst of men will remain to be overwhelmed by the Hour.” [Ref: Muslim, B20, H4721] 'A'isha reported: I heard Allah's Messenger (may peace be upon him) as saying: The (system) of night and day would not end until the people have taken to the worship of Lat and 'uzza. I said: Allah's Messenger, I think when Allah has revealed this verse: "He it is Who has sent His Messenger with right guidance, and true religion, so that He may cause it to prevail upon all religions, though the polytheists are averse (to it)." [ref:9:33] It implies that (this promise) is going to be fulfilled. Thereupon he (Allah's Apostle) said: It would happen as Allah would like. Then Allah would send the sweet fragrant air by which everyone who has even a mustard grain of faith in Him would die and those only would survive who would have no goodness in them. And they would revert to the religion of their forefathers.” [Ref: Muslim, B41, H6945] These ahadith make it clear that believers would die due to a musky fragrant wind which will be sent by Allah (subhana wa ta'ala) and the worst of people without any goodness will remain behind they will return to polytheistic religion which their ancestors had and will resort to worship of Lat and Uzza . These worst type of people will be ones upon whom the day of judgement will be established therefore up-till that time idolatry will not return in Arabian peninsula. There is no mention of Arabian peninsula being hub of grave worship, idol worship, tree worship, angle worship, Jinn worship, Wali-ullah worship, prior to blowing of the musky fragrant wind. - [37] The disbelievers mockingly asked Prophet (sallalahu alayhi was'sallam) to bring about their immediate destruction if the warning about the day of doom, destruction and utter annihilation is true: “And they urge you to hasten the punishment. But Allah will never fail in His promise. And ...” [Ref: 22:47] also in another verse:“And they urge you to hasten the punishment. And if not for [the decree of] a specified term, punishment would have reached them. But it will surely come to them suddenly while they perceive not.” [Ref: 29:53] they even asked for specific type of punishment: “And when they said: "O Allah! If this is indeed the truth from You, then rain down stones on us from the sky or bring on us a painful torment.'' [Ref: 8:32] but Allah (subhana wa ta'ala) replies to the demand of Mushrikeen: “But Allah would not punish them while you, [O Muhammad], are among them, and Allah would not punish them while they seek forgiveness.” [Ref: 8:33] Note a person can seek forgiveness from Allah (subhana wa ta'ala) and be forgiven for his life of kuffr and Shirk as long as he is alive but when he dies the opportunity for repentance has passed hence he will be punished in the grave. The second time when the Mushrikeen can not seek forgiveness is when the ten signs appear near the day of doom, destruction and during which no repentance would be accepted [then that Allah subhana wa ta'ala will send the fragrant musky wind to take the lives of believers]. There after the promised punishment would be bought upon the polytheistic inhabitants of earth: "When the horn is blown once. The earth and the mountains will be carried off and crushed; with a single crushing. That is the day when the inevitable event will come to pass" [Ref: 69:13-15] this would be the fulfillment of the promised punishment. - [38] The first and foremost tribulation to engulf the Ummah of beloved Prophet (sallalahu alayhi was'sallam) was Musailmah the Liar claiming Prophet-hood and refusing to pay Zakat to Hadhrat Abu Bakr as'Sadeeq (radiallah ta'ala anh) which resulted in the Apostasy Wars. Next it was the Khariji fitna which was gathering strength in the time of Hadhrat Umar (radiallah ta'ala anh) and during the time of Hadhrat Uthman (radiallah ta'ala anh) it manifested it self when the Khariji's martyred Hadhrat Uthman (radiallah ta'ala anh). The assassination of Khalifah Hadhrat Uthman (radiallah ta'ala anh) by the Khariji's entangled Hadhrat Ali (radiallah ta'ala anh) in dispute with relative of Hadhrat Uthman (radiallah ta'ala anh) who wished for a speedy revenge upon murderers of third Khalifah. And shaytans scheme of discord in Ummah further succeeded with Hadhrat Amir Muawiyah (radiallah ta'ala anh) refused to give pledge of allegiance to Hadhrat Ali (radiallah ta'ala anh) which resulted in wars between the two companions Hadhrat Ali (radiallah ta'ala anh) and Hadhrat Amir Muawiyah (radiallah ta'ala anh). In short what Prophet (sallalahu alayhi was'sallam) said about shaytaan: “Verily, the Satan has lost all hopes that the worshipers would ever worship (him) in the peninsula of Arabia, but he (is hopeful) that he would sow the seed of dissension amongst them.” [Ref: Muslim, B39, H6752] took effect right after beloved Prophet (sallalahu alayhi was'sallam) passed away and tribulations, discords have continued since to ###### life out of Ummah. Apart from the apostasy of those who took Musailmah the Liar as Prophet every other ill which the Ummah suffered was result of Khariji heresy. This one heresy give rise to countless theological tribulations as well as civil unrest, rebellion, and wars. And Satan's favorite tool kit to ruin unity, harmony, economy, culture, religion of a nation is to use Khariji heresy or its equally evil twin Wahhabism. - [39] Ash'ari, Maturidi, difference and fiqhi differences arising due to formation of four schools of Ijtihad; Hanafi, Shafi, Hanbali, Maliki. - [40] One from amongst the illiterates argued with me: “These are Barelwi believes and this sect was found India town of Bareilly by Ahmad Raza Khan Of Bareilly.” In response to him I asked him which believes are the ones which Sayyidi Ala Hadhrat,. Mujadid e Millat, Imam Ahmad Raza Khan Barelwi (alayhi rehma) concocted? And I was told he concocted the belief of Prophet (sallalahu alayhi was'sallam) being Noor and not Bashr. My rebuke was harsh; as for your claim that he denied Bashri'at of beloved Prophet (sallalahu alayhi was'sallam) you have lied. He has stated anyone who denies the Bashari'at of beloved Prophet (sallalahu alayhi was'sallam) such person is kaffir. And as for the Nooraniyyah of beloved Prophet (sallalahu alayhi was'sallam) this aqeedah is not of his but passed on by Salaf, Khalaf, and succeeding scholarly generations such as Imam Qastallani (rahimullah), Imam Zarqani (rahimullah), Imam Biahaqi (rahimullah), and then I explained to him from Quran this aqeedah with evidences (i.e. 5:15, 33:45-46 etc) and made clear to him your accusation that he started this sect is false rather he merely passed on what came to him and he investigated these believes and presented them to the masses with supporting evidences. He then argued: “Oh, he came up with aqeedah that Allah (subhana wa ta'ala) granted Prophet (sallalahu alayhi was'sallam) all the knowledge of Al lawh al Mafooz and this is Shirk.” In response to his this false accusation I quoted him Qasidah burdah's line: “Fa'inna min joodi'qad dunya wa dar'rataha. Fa min ulumika ilm al lawh wal kalami.” and it means: “For verily amongst your bounties is this world, and the hereafter. And your knowledge is of the Preserved Tablet, and the Pen.” Then I told him Imam Sharaf ud'din Muhammad (rahimullah alayhi ta'ala) famously known as Imam Busairi (rahimullah alayhi ta'ala) wrote this couplet at minimum 700 years before Sayyidi wa Sanadi wa Mujadidi Ala Hadhrat Imam Ahmad Raza Khan (alayhi rehma), so who is starting the sect Sayyidi Ala Hadhrat or Imam Sharaf ud'Din Muhammed? Then informed him; Sayyidi Ala Hadhrat was a Mujadid; and Mujadid revives teachings of Islam which have been covered by dust of time. On this aqeedah he presented his research from Quran, Sunnah, in his master piece; Ad'Dawlatul Makkiyyah Bil Madatil Ghaybiyyah. As for your claim holding this aqeedah is Shirk; it is nothing but ignorance and jahl. And if there is anyone who can be accused of Shirk is you. Shirk is making absolute, equal, partner with Allah (subhana wa ta'ala) and you argued holding aqeedah that knowledge of preserved tablet and pen if it is affirmed for Prophet (sallalahu alayhi was'sallam) is Shirk. Hence you must believe that knowledge of Allah (subhana wa ta'ala) is equal to al Lawh al Mahfooz hence you accused Sayyidi Ala Hadhrat promoting Shirk. In your eagerness to brand the Ahlus Sunnah of Shirk you have forgot that you in reality have made al Lawh al Mahfooz partner with Allah (subhana wa ta'ala). In your aqeedah Allah's (subhana wa ta'ala) knowledge and al Lawh al Mahfooz have same quantity of knowledge hence you have made a creation of Allah (subhana wa ta'ala) partner with Allah (subhana wa ta'ala). Where as our aqeedah is that al Lawh al Mahfooz is creation of Allah (subhana wa ta'ala) and it can in no way encompass the vast knowledge of Allah (subhana wa ta'ala). Even though Allah (subhana wa ta'ala) granted it the knowledge of 'what has happened' and 'what will happen' it still has no where near enough knowledge to rival Allah's (subhana wa ta'ala) unlimited knowledge. Hence if one holds the aqeedah that Prophet (sallalahu alayhi was'sallam) was given the knowledge of al Qalam as well as Lawh al Mahfooz there is no Shirk in it because these two them selves are creation and if a aqeedah for one is not Shirk, it is not Shirk for anyone else. To which he responded that he didn't believe in al Qalam or al Lawh having equal knowledge as Allah (subhana wa ta'ala). Then I inquired of him; how can it be Shirk to hold this aqeedah for Prophet (sallalahu alayhi was'sallam) when there is no equality between the Creator and the created beings? Isn't Shirk making a partner with Allah's (subhana wa ta'ala) in his Rubuwiyah, Ulluhiyah, and Asma Was'sifaat? He replied yes it is. So I asked him; where is there making of Prophet (sallalahu alayhi was'sallam) as a partner with Allah (subhana wa ta'ala) in knowledge when the same knowledge is possessed by al Qalam, al Lawh? He didn't reply so I asked; Why should you cry 'Shirk!' when the knowledge of al Lawh, al Qalam is affirmed for Prophet (sallalahu alayhi was'sallam) and not when you affirm it for al Lawh, al Qalam? At that I ended the discussion with him made a dua to Allah (subhana wa ta'ala) for his guidance and left him to suffer his humiliation, disgrace in peace. - [41] Pointing in the direction of Najd; the place of origin of this Wahhabi sect Prophet (sallalahu alayhi was'sallam) has stated: "There will appear earthquakes and afflictions, and from there will come out the side of the head of Satan." [Ref: Bukhari, B17, H147] in another hadith Prophet (sallalahu alayhi was'sallam) pointed in the direction of East (i.e. toward Najd) and said:"The main source of disbelief is in the East. Pride and arrogance are characteristics of the owners of horses and camels, and those Bedouins who are busy with their camels and pay no attention to Religion; ...” [Ref: Bukhari, B54, H520] and it is a historical fact that Wahhabi tribulation emerged from the direction of east; place called Najd and majority of this sects followers were from amongst the Bedouins who had paid no attention of religion, teaching of Islam. This sect was another ugly manifestation of Khariji tribulation which arose in the time of Khalifah Hadhrat Ali (radiallah ta'ala anh) and has since plagued Ummah of beloved Prophet (sallalahu alayhi was'sallam) with extremism, takfir of Muslims on the basis Shirk, just like the original Khariji apostates. - [42] Muhammad bin Abdul Wahhab an'Najdi at'Tamimi was theological descendant of Khawarij and this is reflected in his methodology related to concept of Shirk as well as in his teachings about Shirk. Anyone who is familiar with Khariji understanding of Shirk will know; in the methodology of Khawarij any attribute which Allah (subhana wa ta'ala) has affirmed for Himself in Quran (i.e. Rauf' ur Raheem) if affirmed for creation of Allah (subhana wa ta'ala) without a valid evidence it would mean that person has committed Shirk and has become a Mushrik but if there is evidence for it then it will not be Shirk. And it was this principle of Khawarij which forced a group of the Khawarij to abandon the plans of fighting army of Ali (radiallah ta'ala anh). This methodology was originally of Khawarij but their theological descendant Muhammad bin Abdul Wahhab had adopted this also for the purpose of takfir of Muslims. - [43] “Fighting is prescribed for you, and ye dislike it. But it is possible that ye dislike a thing which is good for you, and that ye love a thing which is bad for you. But Allah knoweth, and ye know not.” [Ref: 2:216] - [44] A'isha reported: I heard Allah's Messenger (may peace be upon him) as saying: The (system) of night and day would not end until the people have taken to the worship of Lat and 'uzza. I said: Allah's Messenger, I think when Allah has revealed this verse: "He it is Who has sent His Messenger with right guidance, and true religion, so that He may cause it to prevail upon all religions, though the polytheists are averse (to it)." [ref:9:33] It implies that (this promise) is going to be fulfilled. Thereupon he (Allah's Apostle) said: It would happen as Allah would like. Then Allah would send the sweet fragrant air by which everyone who has even a mustard grain of faith in Him would die and those only would survive who would have no goodness in them. And they would revert to the religion of their forefathers.” [Ref: Muslim, B41, H6945] - [45] Albani verified the authenticity of this hadith in: Tahqiq Nasir Albani, Volume 1, Page 200, Hadith 81, and in: Silsilat al-ahadith al-sahihah - Volume 7-A, Page 605, Hadith 3201.
  11. Foot Notes: - [01] Correct deduction from this principle would be; belief in Allah (subhana wa ta'ala) alone is not sufficient to be a Muwahid but all aspects of aqeedah of Tawheed need to be affirmed to be a Muwahid. Which leads to the Wahhabi's argument; Yes, you believe in Allah (subhana wa ta'ala) but you Sunni's take [prohibited type of] intercessors with Allah (subhana wa tala) which is Shirk, therefore your belief in Allah (subhana wa ta'ala) alone isn't sufficient to make you Muwahid. - [02] He did not state the reason for Mushrikeen not being Muslim in the first principle because he wants to build on the planted notion in the second principle. - [03] The Arabic word Dhaat in Urdu is Zaat which means Being. They committed Shirk Of Dhaat by attributing sons, daughters, and others as god-partners with Allah (subhana wa ta'ala) thus being guilty of negating Tawheed ad'Dhaat. - [04] Had he stated actual aqeedah of Mushrikeen he would not have been able to make a case of takfir of those Muslims who believe in intercessors and in intercession. This whole truth would have demolished the entire plan before it could stand on its legs and wage the war of takfir. - [05] This notion surfaces in discussions with Wahhabi's on net discussions or in-person in one form or another form. Most recently I was posed a question: 'What is the difference between your belief and the belief of Mushrikeen!' objective of this question was to convey the meaning that there is no difference between your aqeedah and aqeedah of Mushrikeen. - [06] The Mushrikeen took their idol-gods as intercessors arguing these idol-gods will intercede for them on the day of judgment and avert punishment. Allah (subhana wa ta'ala) says: "They worship besides Allah, things that hurt them not nor profit them, and they say: "These are our intercessors with Allah." and Allah (subhana wa ta'ala) refutes their claim: “[...] Say: "Do ye indeed inform Allah of something He knows not, in the heavens or on earth?- Glory to Him! and far is He above the partners they ascribe (to Him)!" [Ref: 10:18] meaning Allah (subhana wa ta'ala) is free from the intercessor god-partners which they ascribe to Him. Ahlus Sunnah does not believe in intercessors gods who co-exist with Allah (subhana wa ta'ala) as His Partners nor we believe there are gods who will intercede on our behalf. Instead we believe only who have earned or rather who have been promised the right of intercession by Allah (subhana wa ta'ala) or by Prophet (sallalahu alayhi was'sallam) will intercede on the day of judgment: “None shall have the power of intercession, but such a one as has received permission (or promise) from Most Gracious.” [Ref: 19:87] “On that Day shall no intercession avail except for those for whom permission has been granted by Most Gracious and whose word is acceptable to Him.” [Ref: 20:109] Prophet (sallalahu alayhi was'sallam) said on the day of judgment: “[…] When I see my Lord, I will fall down in (prostration) before Him and He will leave me (in prostration) as long as He wishes, and then it will be said to me, 'O Muhammad! Raise your head and speak, for you will be listened to; and ask, for you will be granted (your request); and intercede, for your intercession will be accepted.' I will then raise my head and praise my Lord with certain praises which He has taught me, and then I will intercede. […]” [Ref: Bukhari, B93, H507] in another hadith Prophet (sallalahu alayhi was'sallam) said: “[…] Recite the Qur'an, for on the Day of Resurrection it will come as an intercessor for those who recite It. Recite the two bright ones, al-Baqara and Surah Al 'Imran, for on the Day of Resurrection they will come as two clouds or two shades, or two flocks of birds in ranks, pleading for those who recite them. Recite Surah al-Baqara, for to take recourse to it is a blessing and to give it up is a cause of grief, and the magicians cannot confront it. [...]” [Ref: Muslim, B4, H1757] and the intercession of intercessors will take people out of fire: “Hammad b. Zaid, reported: I said to 'Amr b. Dinar: Did you hear Jabir b. 'Abdullah narrating from the Messenger of Allah (may peace be upon him) that Allah would bring out people from the Fire through intercession. He said: Yes.” [Ref: Muslim B1, H369] - [07] Worship is defined as; respecting, honoring, with a specific action, with intention, and belief; one being respected, honored is worthy of worship and is God. Another definition; invoking a being for help or for fulfillment of needs in times of difficulty or in comfort or praise that being with aqeedah; one being invoked is God is worship. - [08] Allah (subhana wa ta'ala) has stated about Awliyah-Allah: “[...] Allah's Apostle said, "Allah said, 'I will declare war against him who shows hostility to a pious worshiper of Mine. And the most beloved things with which My slave comes nearer to Me, is what I have enjoined upon him; and My slave keeps on coming closer to Me through performing Nawafil till I love him, [...]” Once Allah (subhana wa ta'ala) loves him then what happens: “[…] so I (Allah) become his sense of hearing with which he hears, and his sense of sight with which he sees, and his hand with which he grips, and his leg with which he walks; and if he asks Me, I will give him, and if he asks My protection (Refuge), I will protect him; (i.e. give him My Refuge) and [...]” [Ref:Bukhari, B76, H509]Allah (subhana wa ta'ala) is free from becoming part of his created beings. In English metaphor it is said: 'You be my eyes and ears.' it doesn’t mean one is expecting other to be eyes and ears literally rather it means that you hear, and see, on my behalf [and keep me informed]. Similarly in this Hadith Allah (subhana wa ta'ala) stated He becomes eyes, ears, hands, legs/feet of a person who becomes beloved to Him, and this becoming of eyes, ears, hands, feet/legs isn't in literal meaning but it implies Allah (subhana wa ta'ala) grants karamati sifat in the eyes, ears, hands, legs (or feet); therefore a Wali's hearing, seeing, holding & giving, and traveling become supernatural in other words they possess ability to perform karamat. [Ref: Interpretation of hadith in Tafsir Al Kabir, by Imam Fakhr ud'Din ar'Raazi] - [09] If the Wali is alive then he may in person travel to place to aid the person and if he has passed away then if Allah (subhana wa ta'ala) wills then the living soul of Wali may come to aid of person in distress and help in a manner which accords with the will of Allah (subhana wa ta'ala). Allah (subhana wa ta'ala) knows better of matters of Ghayb. - [10] Wahhabi's argue that asking for aid from Seikh Abdul Qadir Al Jilani (rahimullah alayhi ta'ala), Hadhrat Ali (radiallah ta'ala anh), or anyone that has died it is Shirk because one seeks help from the dead. First of all asking for aid from saliheen, awliyah e kamileen, after they have died is not seeking aid from the dead. Aid is being sought from the Awliyah-Allah's living souls who had been granted karamati abilities of hearing, seeing, traveling in their life times. Secondly one who believes: 'Seeking aid from dead is shirk.', is a kaffir himself according to reverse inference because Shirk is attributing a equal-partner, absolute partner, with the Living Allah (subhana wa ta'ala). Implications based on definition of Shirk and the Wahhabi's fatwa: “Asking help from dead is Shirk.” would be that Wahhabi's believe: 'Allah (subhana wa ta'ala) is the Dead and seeking from another dead besides Him would be Shirk.' Now it is important to note in Wahhabism asking the deceased for help is shirk and not asking of help it self from living ghairullah, therefore the reason for it being Shirk is; the dead’s inability to help, or more accurately; asking the dead to help when they are unable to help. And for this to be true there has to be equality between Allah (subhana wa ta'ala) and dead wali. And that equality has to be in death of Wali, and Allah (subhana wa ta'ala) because it has already been demonstrated that seeking help from ghairullah is not Shirk, but seeking help from dead ghairullah is Shirk according to Wahhabism. If there is no equality in aqeedah of Wahhabi then there is no Shirk and if according to Wahhabis this is Shirk then they believe in dead Allah (subhana wa ta'ala) helping, dead Allah (subhana wa ta'ala) hearing, dead Allah (subhana wa ta'ala) seeing, and Allah rabbil alameen is the Living like whom no One is the Living, hearing like whom no One is Hearing, Seeing like whom no One is Seeing, Helper like whom no One can Help. According to Ahlus Sunnah one who holds to the belief: Seeking aid from dead is shirk.' has committed kuffr. Note aqeedah of Wahhabi's is what they profess with their tongues (i.e. Allah is the Living not dead) this kind of reverse inferring should not be used to determine the aqeedah of people nor fatwa of kuffr would be valid based on reverse inference because what they profess with tongues is against what is deduced from their statement. - [11] The type of help the Awliyah-Allah provide entirely depends upon the wishes of Wali, he may make dua to Allah (subhana wa ta'ala) on behalf of the person in distress asking for relieve from difficult situation. The prerequisite for having your invocations answered is piety. Similarly the ones who get aid in times of difficulty from Awliyah-Allah are the ones who fulfill the obligations which Allah (subhana wa ta'ala) as enjoined upon them in deen of Islam. If Allah (subhana wa ta'ala) is pleased with person in difficulty then His Awliyah are pleased with him, and those who have earned anger of Allah (subhana wa ta'ala) gain nothing from uttering; “Ya Ali madad!” or aid from angles. - [12] Principle three also mentions about fighting the Mushrikeen and implication of this is that Muhammad Ibn Abdul Wahhab Najdi as well as his Wahhabi followers will not distinguish between the Muslim contemporaries of Muhammad Ibn Abdul Wahhab and the Mushrikeen of Makkah who were contemporaries of Prophet (sallalahu alayhi was'sallam) and his Sahabah. What he means is that he and his followers will fight the Muslims assuming they are fighting kaffireen, idol worshipers, and apply all the ihkam upon the Muslims which the Mushrikeen were subjected to by Allah (subhana wa ta'ala) and by his Messenger (sallalahu alayhi was'sallam). In short this meant killing of Sunnis permitted [Ref: 9:4], the Masajid belonging to Ahlus Sunnah were either destroyed or confiscated [Ref: 9:17], they refused making dua for Sunnis, no greetings, this included no funeral prayers [Ref: 9:113], they subjected the surviving Sunnis total boycott economic, social, until they emigrated from Wahhabi domination or converted to Wahhabism [Ref: 15:94], and they looted the houses of Muslims and took the married, and unmarried women as concubines. References given are some of the verses on basis of which they made their unholy decisions and note that all these verses were revealed about Mushrikeen of Makkah, and ihkam were regarding them and the Mushrikeen of present not for Shahadah reciting, Salah performing, Quran reciting, Tawheed believing Muslims. - [13] “... I heard Allah's Apostle saying, "The reward of deeds depends upon the intentions and every person will get the reward according to what he has intended. So whoever emigrated for worldly benefits or for a woman to marry, his emigration was for what he emigrated for." [Ref: Bukhari, B1, H1] In another hadith : "An army will invade the Ka'ba and when the invaders reach Al-Baida', all the ground will sink and swallow the whole army." I said, "O Allah's Apostle! How will they sink into the ground while amongst them will be their markets (the people who worked in business and not invaders) and the people not belonging to them?" The Prophet replied: "All of those people will sink but they will be resurrected and judged according to their intentions." [Ref: Bukhari, B34, H329] Therefore the intention in worship has to be of worship if the intention of worship in a act of worship is not present then there is no worship. And then the performed action will be judged according to what the person intended and not as another person perceives it. - [14] Allah (subhana wa ta'ala) states: “They have certainly disbelieved who say, " Allah is the Messiah, the son of Mary" while the Messiah has said, "O Children of Israel, worship Allah , my Lord and your Lord." [Ref: 5:72] and in another verse: “And behold! Allah will say: "O Jesus the son of Mary! Didst thou say unto men, worship me and my mother as gods instead of Allah?” [Ref: 5:116] this establishes that people worshiped a Waliyah (i.e. Hadhrat Maryam alayhis salam) as well as her son who was a Prophet as gods hence on the day of judgment Allah (subhana wa ta'ala) will question them in presence of their so called followers who worshiped both of these personalities as gods. - [15] Queen Sheba and her people worshiped the sun as their god: “I found her and her people prostrating to the sun instead of Allah , and Satan has made their deeds pleasing to them and averted them from [His] way, so they are not guided.” [Ref: 27:24] In Surah Al An'aam Verse 76 Allah (subhana wa ta'ala) narrates the story of Ibrahim (alayhis salam): “When the night covered him over with darkness he saw a star. He said: "This is my lord." But when it set, he said: "I like not those that set." (77) “When he saw the moon rising up, he said: "This is my lord." But when it set, he said: "Unless my Lord guides me, I shall surely be among the people who went astray." (78) When he saw the sun rising up, he said: "This is my lord. This is greater." But when it set, he said: "O my people! I am indeed free from all that you join as partners (in worship with Allah).” Prophet Ibrahim (alayhis salam) to mock and demonstrate the stupidity of Mushrikeen in pretense believed in god (i.e. the Star - Venus) and then the one they perceived to be better then their current god believed in that. At each step disassociating the previous god based on intellectual reason. He insinuated to the Mushrikeen that you choose a different god at different times of day and you consider the previous god as unworthy of being your god during particular time. Forcing them to think that a god which is not good enough to be god at any time is not good enough to be God at anytime. Another interpretation is that he was mocking the practice of importing a idol-gods of a village which did economically better then their own and worshiping it in the hope of reaping the same economic rewards. If the economic fortunes of the village didn't fair better even with new idol-god they would bring a another one to replace it considering their newer idol-god of being more powerful then their current idol-god. - [16] The prerequisite of worship is that the one whom we invoke in our prayers, the one whom we stand, bow, prostrate, kneel in respect is considered to be God. Without this fundamental belief none of the mentioned actions, in fact no action can be considered act of worship. As an evidence, Allah (subhana wa ta'ala) instructed the angels to prostrate to Adam (alayhis salam) and their prostration was not worship because the fundamental of worship was missing. Their missing belief which ensured that their prostration is act of respect and not act of worship was that they did not believe in Adam (alayhis salam) as being their God but a creation of Allah (subhana wa ta'ala). Once this fundamental aqeedah is in place about a deity then any action done with intention of worship would be worship. - [17] Prophet (sallalahu alayhi was'sallam) foretold that in last days the successors of Khawarij (i.e. Wahhabi's) would be young and foolish: “... "In the last days (of the world) there will appear young people with foolish thoughts and ideas. They will give good talks, but they will go out of Islam as an arrow goes out of its game, their faith will not exceed their throats. So, wherever you find them, kill them, for there will be a reward for their killers on the Day of Resurrection." [Ref: Bukhari, B61, H577] - [18] Prophet (sallalahu alayhi was'sallam) stated: “They will give good talks, but they will go out of Islam as an arrow goes out of its game, their faith will not exceed their throats.”[Ref: see above footnote] in another Hadith two men came from Najd which is East of Madinah ash'Shareef they displayed this characteristic of Khawarij and Prophet (sallalahu alayhi was'sallam) warned the companions: “Two men came from the East and addressed the people who wondered at their eloquent speeches. On that Allah's Apostle said. Some eloquent speech is as effective as magic.” [Ref: Bukhari, B71, H662] In another hadith: “A desert Arab came to the Prophet and began to speak. Thereupon the Apostle of Allah said: In eloquence there is magic and in poetry there is wisdom.” [Ref: Abu Dawood, B41, H4993] and both of these ahadith are explained in the fallowing hadith: “I heard the Apostle of Allah say: In eloquence there is magic, in knowledge ignorance, in poetry wisdom, and in speech heaviness. Sa'sa'ah ibn Suhan said: The Prophet of Allah spoke the truth. His statement "In eloquence there is magic" means: (For example), there is a right due from a man who is more eloquent in reasoning than the man who is demanding his right. He (the defendant) charms the people by his speech and takes away his right. ..." [Ref: Abu Dawood, B41, H4994] Therefore we should be careful of heretics armed with ability of delivering eloquent speeches because they have the ability to persuade the commoners to believe in heretical believes with their eloquent speech. - [19] Explanation Of Kashf ash'shubuhat by Uthaymeen and Al Fawzaan, Part Eleven – Worshiping Of Awliyah, Que 89, source: AbdurRahman.org - [20] If the refutation of Wahhabi claims is successful [which insha'allah ta'ala it will be] then not only the claims Ahlus Sunnah being Mushrikeen would be refuted. Along side it the very methodology, the principles, the criteria, the aqeedah which the Wahhabis judge on to understand if a belief [and action] is Shirki in nature or in accordance with teaching of Tawheed, would be erroneous. In fact the teaching that people of Arabia in time of Muhammad Ibn Abdul Wahhab Najdi were upon Shirk [Al Akbar] because they worshiped graves, trees, Prophet (sallalahu alayhi was'sallam) is heretical and reasonable assumption would be the methodology, principles which produces this heretical teaching can not be in accordance with Quran/Sunnah therefore it must also be heretical. Logically if someone teaches 1 + 1 – 2 x 2 = 4 then if one establishes that the answer is wrong and for this there are two possibilities; one, Z understands what the symbols [plus, minus, multiplication] stand for but miscalculated the numbers, or second possibility is that he is not familiar with the methodology which will enable him to calculate the total sum of numbers. Now if this mistake is one off it can be assumed it was a miscalculation, but if errors persists in each and every calculation then one can be certain that Z does not know the correct way to figure out the total sum of calculations and it can be said that his method of calculation is erroneous. With Wahhabis the first option (i.e. accidental mistake) is discounted because every single Wahhabi reaches to same conclusion and so did I when I studied Qawaid Al Arba; 'Muslims of Arabia were Mushrikeen, and present Sunni's for this and this reason are Mushrikeen.' therefore the second possibility is the reality in case of Wahhabis. Meaning their methodology, the principles, criteria on which they judge are incorrect, heretical therefore [some] aspects of their understanding of Shirk are heretical. Naturally the wrong out come points to their not knowing the correct methodology, and to their wrong; methodology, principles, criteria, which results in wrong/heretical teaching (i.e. Muslims were/are Mushrikeen). - [21] The quoted phrase: “... the Wahhabi Takfiri allegations ...” should not be understood to mean that there exists two factions of Wahhabiyyah; non-Takfiri Wahhabi and Wahhabi Takfiri but in sense that Wahhabi allegations; Sunnis worship others beside Allah (subhana wa ta'ala) and their referring to members of Ahlus Sunnah as Mushrikeen, grave worshipers (i.e. Qaboori) is [a subtle, a polite manner] takfir of Muslims. Note every Wahhabi believes that members of Ahlus Sunnah the Ahlul Tawheed are Mushrikeen for one reason or another but only some will openly brand you Mushrik, and grave worshiper. - [22] Beloved Prophet (sallalahu alayhi was'sallam) has stated: “... "Abusing a Muslim is Fusuq (an evil doing) and killing him is Kufr (disbelief)." [...]” [Ref: Bukhari, B2, H46] how much worse is calling a Muslim Mushrik, or grave worshiper? In fact beloved Allah's Messenger (sallalahu alayhi was'sallam) has stated: "If a man says to his brother, O kafir (disbeliever)!' Then surely one of them is such (i.e., a Kafir)." [Ref: Bukhari, B73, H25] and calling a Muslim as Mushrik, grave worshiper is nothing short of calling him a kafir. In fact Mushrikeen are worse infidels then those infidels who believe in oneness of Allah (subhana wa ta'ala) hence labeling a Muslim as Mushrik is worst manner of Takfir. - [23] Killing Muslims is kuffr asghar which is major sin but does not nullify ones Islam. A companion was about if there is permissibility of killing a Muslim he replied: "I do know that killing a person is unlawful in Islam except in three cases: a married person committing illegal sexual intercourse, one who has murdered somebody unlawfully, or one who wages war against Allah and His Apostle." [Ref: Bukhari, B60, H134 – translation corrected] Another narration of same incident: "By Allah, Allah's Apostle never killed anyone except in one of the following three situations: (1) A person who killed somebody unjustly, was killed (in Qisas,) (2) a married person who committed illegal sexual intercourse and (3) a man who fought against Allah and His Apostle and deserted Islam and became an apostate." [Ref: Muslim, B83, H37] in another hadith Prophet (sallalahu alayhi was'sallam) gave specific instructions about rebels: “When you are holding to one single man as your leader, you should kill who seeks to undermine your solidarity or disrupt your unity.” [Ref: Muslim, B20, H4567] These ahadith clearly indicate when it is permissible to kill a Muslim and apart from what the Sunnah indicates valid reason for killing a Muslim there is no other exemption. Allah (subhana wa ta'ala) has stated in Quran: “It is not for a believer to kill a believer except (if one murders a Muslim) by mistake, and who so ever kills a Muslim in mistake ...” and after stating what a Muslim should do after killing a Muslim by mistake Allah (subhana wa ta'ala) continues into next verse: “And who so ever kills a believer intentionally his recompense is hell to abide therein, and the wrath and the curse of Allah are upon him and great punishment is prepared for him.”[Ref: 4:92-93] The Wahhabiyah engaged in rebelling against the established governmental authority or the least is that they fought and undermined the unity and weakening the Muslims. As a result of their zealot mentality countless Muslims lost their lives during battles and after the battles had won by them, and for them all their reward is as promised by Allah (subhana wa ta'ala) in the quoted verse. - [24] Some of the Masajid which the Wahhabis destroyed were; Masjid Shaq'qul Qamr, Masjid Jinn, Masjid Bilal (radiallah ta'ala anh), Masjid Kauthar, Masjid Ghar Mursilaat, Masjid Sharh Sadr, and Masjid Jabal an'Noor. [Ref: Fitna e Najdia & Mazalim e Saudia, Page 10, by Shah Noorul Huda] Allah (subhana wa ta'ala) states: ”And who is more unjust than he who forbids that in places for the worship of Allah, Allah's name should be celebrated?-whose zeal is (in fact) to ruin them?” a heart which is filled with noor and not darkened with sins will say: 'Not momineen, O Allah (subhana wa ta'ala), not momineen.' Allah (subhana wa ta'ala) tells the ruiners masajid [of Ahlus Sunnah] and the transgressors who prohibited worship of Allah (subhana wa ta'ala) in those Masajid: “It was not fitting that such should themselves enter them except in fear. For them there is nothing but disgrace in this world, and in the world to come, an exceeding torment.” [Ref:2:114] - [25] When the fortress at Taif was conquered by Wahhabis they massacred the Muslims taking refuge in it , including man, woman, children, and raped countless women before slaying them. They looted, robbed the properties of Muslims which was explicitly prohibited: “The Prophet forbade Robbery and also forbade mutilation (or maiming) of bodies.” [Ref: Bukhari, B43, H654] Note, I am not familiar with historical account which charges Wahhabis of mutilation of bodies of Muslims but considering what they subject the Muslims to, the mutilation of Muslim dead would have been a sport for them. - [26] In another verse Allah (subhana wa ta'ala) explicitly states about the idols: "Have they feet to walk with? Or hands to lay hold with? Or eyes to see with? Or ears to hear with? Say: "Call your partners (of Allah) scheme (your worst) against me, and give me no respite!" [Ref: 7:195] The answers is; most of the idols do possess, feet, hands, eyes, ears but they are unable to walk, hold, see, or hear and this thoughtful answer is the basis of Prophet Ibrahim's (alayhis salam) exhortation quoted in verse 42: “..."O my father, why do you worship that which does not hear and does not see and will not benefit you at all?” In fact the book of faithless Christians also affirms that idols can not see, hear, or walk: “... did not repent of the works of their hands nor give up worshiping demons and idols of gold and silver and bronze and stone and wood, which cannot see or hear or walk, nor did they repent of their murders or ...” [Rev 9:20-21] - [27] Abu Huraira (radiallah ta'ala anh) was instructed to guard the storage by Prophet (sallalalahu alayhi was'sallam) at night. On his guard duty he caught a man stealing the foodstuff from storage and vowed to take the thief to Prophet (sallalahu alayhi was'sallam) for inflicting of sharaee punishment. When the man pleaded: "I am needy and have many dependents, and I am in great need." compassionate companion released him. On the next day Prophet (sallalahu alayhi was'sallam) inquired from Abu Huraira (radiallah ta'ala anh) the incident: "What did your prisoner do yesterday?" In response to this question Abu Huraira (radiallah ta'ala anh) informed Prophet (sallalahu alayhi was'sallam) of what the man said after being caught stealing and the reason why he realized him. Prophet (sallalahu alayhi was'sallam) said: "Indeed, he told you a lie and he will be coming again." This time Abu Huraira (radiallah ta'ala anh) waited for him and managed to apprehend him for the second time and vowed to take him to Prophet (sallalahu alayhi was'sallam) but the man argued his case again: "Leave me, for I am very needy and have many dependents. I promise I will not come back again." As before the compassionate nature of companion got better of him and released him and upon being asked by Prophet (sallalahu alayhi was'sallam) told him of the incident. Prophet (sallalahu alayhi was'sallam) informed that the man has told a lie and that he will return again. On third occasion Abu Huraira (radiallah ta'ala anh) caught the man again and as before vowed to take him to Prophet (sallalahu alayhi was'sallam). To which the man replied with: "I will surely take you to Allah's Apostle as it is the third time you promise not to return, yet you break your promise and come." … "(Forgive me and) I will teach you some words with which Allah will benefit you." Abu Huraira (radiallah ta'ala anh) asked what the words were to which the man replied: "Whenever you go to bed, recite "Ayat-al-Kursi"-- 'Allahu la ilaha illa huwa-l-Haiy-ul Qaiyum' till you finish the whole verse. (If you do so), Allah will appoint a guard for you who will stay with you and no satan will come near you till morning." and then Abu Huraira (radiallah ta'ala anh) released him. In the morning he narrated the whole incident to Prophet (sallalahu alayhi was'sallam): "He claimed that he would teach me some words by which Allah will benefit me, so I let him go." Upon being asked by Prophet (sallalahu alayhi was'sallam) what the words were Abu Huraira (radiallah ta'ala anh) stated: "He said to me, 'Whenever you go to bed, recite Ayat-al-Kursi from the beginning to the end ---- Allahu la ilaha illa huwa-lHaiy-ul-Qaiyum----.' He further said to me (If you do so) Allah will appoint a guard for you who will stay with you, and no satan will come near you till morning.'” Then Prophet (sallalahu alayhi was'sallam) said: "He really spoke the truth, although he is an absolute liar. Do you know whom you were talking to, these three nights, O Abu Huraira?" Abu Huraira (radiallah ta'ala anh) said that he doesn't know who the man was and then Prophet (sallalahu alayhi was'sallam) said to him: "It was satan." [Ref: Bukhari, B38, H505] This establishes that Satan can hear, see, walk, talk, and benefit. What Ibrahim (alayhis salam) defines as Satan in the context of verse and its worship are idols and their worship because he states they do not hear, see, or benefit: “[Mention] when he said to his father, "O my father, why do you worship that which does not hear and does not see and will not benefit you at all?” [Ref: 19:42] and this verse is explained by another:"Have they feet to walk with? Or hands to lay hold with? Or eyes to see with? Or ears to hear with? Say: "Call your partners (of Allah) scheme (your worst) against me, and give me no respite!" [Ref: 7:195] - [28]“O my father! Do not worship Satan, by obeying him through [your] worship of idols. Truly Satan is disobedient ([the intensive form‘asiyyan] means ‘one given to disobedience’) to the Compassionate One.” [Ref: Tafsir Al Jalalayn – 19:44] “(O my father! Serve not the devil) do not obey the devil concerning the worship of idols. (Lo! the devil is a rebel unto the Beneficent) the devil is a disbeliever in Allah.” [Ref: Tafsir Ibn Abbas – 19:44]“O my father! Worship not Shaytan.” This is means, "Do not obey him by worshiping these idols. He invites to this (idolatry) and he is pleased with it.'' This is as Allah says: “Did I not command you, O Children of Adam, that you should not worship Shaytan. Verily, he is a plain enemy to you.” (36:60)Allah also says: “They invoke nothing but females (i.e. idols) besides Him (i.e. Allah), and they invoke nothing but Shaytan, a persistent rebel!” (4:117) [Ref: Tafsir Ibn Kathir – 19:44]
  12. Bas abhi taq yahi hen, inshallah tawaqoh heh kay baee aur be upload keren gay.
  13. As salam alayqum wr wb Meray baee hadith us amal kee hoti heh joh amal sahabah ka ho ya RasoolAllah ka ya tabiyeen ka. Geeyarweenh ki haqiqat isaal e sawab heh yehni dua meh amaal e saleha ka sawab Ambiyah Sahabah, awliyah, bilkhasoos seikh abdul qadir ko isaal e sawab keeya jata heh. Aur keun kay yeh amal har chand ki 11 tareekh ko keeya jata heh is leyeh is ko Geeryarween kehtay hen. 11 tareekh ko is ka kerna nah Sunnat heh, na farz, is ka na krnay wala kaffir nahin balkay fasiq o fajir be nahin keh saktay, sirf sawab ka kaam heh keren gay toh sawab heh aur nah keren gay toh geeyarween kay mutalliq sawal nahin hoga kay keun nahin keeh. Han geeyarween majmoa e heh Sunnatoon ka aur agar is majmua e sunnatoon kee nazr say dekha jahay toh, geeyarweenh meh ibadat hoti heh, Quran kee talawat,zikr, naat, dua, aur khana taqseem hota heh, yeh sab sunnateh hen jin ka kohi munkir nahin ho sakta. Magar naam geeyarweenh aap ko hadith ya Quran meh nahin millay ga, magar joh kuch keeya jata heh geeyarweenh meh woh zeroor millay ga.
  14. Salam alayqum wr wb, Kohi baat nahin, in do hissoon ko sun lenh jawab in meh heh. Kohi baat nahin meray baee, mafi ki kia baat heh. Koshish keeya keren kay baee ka adat dalen kay aap ka knowledge first hand ho. Joh refference ho khud check keeya keren aur tehqeeq keeya keren. Meh nay kaheen bar ek reffrence kee talash meh puri puri kitab perh daali heh. Esa kernay say ilm waseeh be hota heh aur apna mowaqif per confidence be peda hota heh aur shaytaan shakook o shubat peda nahin ker sakta joh aur kissi kay batanay say kerta heh. Aur is kay sath tehqeeq o tasdeeq kee adat bi perti heh.
  15. Baee aap ko kia kaha ja sakta heh. Ghaliban aap ko abhi interest deen ka peda huwa heh aur tableegh kay josh meh jhoot gar rahay hen. Esa nah keren aap sirf apna nuqsaan ker rahay hen. Joh baat keren aap daleel say keren, ya kam say kam woh baat keren joh Sunniyoon ka amal ho ya nazriya ho, jis ko ham be kahen jee hamara yahi amal be heh aur yeh nazriya rakhtay hen. Toh phir ham aap ki kissi baat kee tasdeeq be ker saktay hen aur Quran o hadith kee roshini meh wazahat be ker saktay hen. Magar joh tareeka aap nay ikhtiyar keeya heh, fatawah razaviyya meh likha heh kay Allah panch hen, chalo meh jhoota hee sahih joh kitab pakistan meh publish huwi us meh likha heh, woh kon si kitab, kahan say shaya huwi, musannaf kon, chalo meh jootha hee sahih dawate islami waloon kee video joh sirf Jamaica meh open hoti heh us meh dekhaya gaya heh kay Allah panch hen. Yeh tareeka aap chor denh aur agar aap kuch seekhna chahtay hen toh batahen ham aap kee rehnumahi keren gay aur Urdu ki kitabeh pesh keren gay joh perh ker aap masail ko samjen gay. Yeh idhar udhar kee bateh apna time be waste ker rahay hen aur hamara be.
  16. KHuda kay banday jhoot woh bola keren joh kohi maan leh. Sayyidi Ala Hazrat kissi ko is maslay meh kaffir nahin keh saktay. Aap ko shahid maloom nahin is forum per Sunni hazrat ahle ilm heh woh bangi, charsi type sunni nahin jinneh aap jhoot bol ker bad zan ker denh gay maslak e ala hazrat say. Khuda ka dil me khauf peda keren aur sach bol deeya keren. Wesay be buzurg ulamah e ahle sunnat aap deobandiyoon aur wahhabiyoon kay mutaliq qawl kertay hen kay wahhabi aur jhoot behan baee hen.
  17. Syed Muhammad Mohsin ya Muhammad Syed Mohsin, yeh aap ka email adress toh nahin nah? [email protected]
  18. As- Salam alaqyqum wr wb, Yeh janab Syed Muhammad sahib ko ghaliban meh janta hoon. In'neeh jesay naam kay saath ek banday nay RasoolAllah (sallalahu alayhi was'sallam) kay leyeh qull ilm e ghayb e illahi sabat kerna chaha apni oot'patang shirk e akbar ko sufiat kay lebaday meh gussa kay mujjay hazam kerwanay kee koshish meh laga thah. Aur us banday ko Ala Hazrat Imam e Ahle Sunnat, qutb ul ulama o awliyah Ahmad Raza Khan rahimullah alayhi ta'ala say is maslay kee waja say kafi chir ho gaee thee. Aur un janab ka kehna thah kay Ala Hazrat, mujadid e millat e islamiyah nay wahhabiyoon kay khauf say haqiqat ko chupa deeya. Aur us Muhammad Syed kee ibaraat per khadam nay be takfir kee aur Sayyidi Taajush Shariah Mufti Akhtar Raza Khan al Azhari nay fatwah e shirk deeya tha. In per nazr rakhyeh ga agar yeh janab wohi huway toh ham sab ko Shirk kee goli istilahat e sufia meh gol gol ker pilahen gay. Aur in janab ka andaaz wohi thah joh us Mushrik ka thah. Aur yaqeenan in ko ala Hazrat kee ata'hat ka dard masla e ilm e ghayb kee waja say hoga. Thora intizar keren janab phoot peren gay. Muhammed Ali Razavi
  19. Explaining The Principles Of 'Praiseworthy Innovation'. Introduction: Definition of bidd'a was explained as: - Praiseworthy Innovation: Any new Action/Practice with ASAL (i.e. origin,genesis)from the Qur'an/Sunnah then it is Biddah Hasanah. The principles outlined to allow the readers to properly understand the definition were not explained. In this article inshallah all the principles will be explained with examples and supplemented with evidence. Praiseworthy Innovation: - Some praiseworthy innovations have been made by making additions into what Prophet of Allah (subhana wa ta'ala) taught[1]. Others have been totally striped from their original context and practiced in a new context[2], and some are completely new and have no evidence from Quran or Sunnah of beloved Messenger (sallalahu alayhi was'salam) yet their praiseworthiness can not be denied[3]. Then there are those praiseworthy innovations which are a compilation of many Sunnahs of beloved Messenger (sallalahu alayhi was'salam) and practiced as one[4]. All have one thing common, that they were not practiced by our beloved Messenger (sallalahu alayhi was'salam) nor taught by him in the way which later they became, but all of these praiseworthy innovations can be supported from direct evidence of either Quran or Sunnah of beloved Messenger (sallalahu alayhi was'salam). Insha'allah in this part you will see example of some of them and the remaining will are covered in similar articles in the forum. - Praiseworthy innovation is a act which is not commanded by Allah (subhana wa ta'ala) explicitly nor it was practiced by RasoolAllah (sallalahu alayhi was'salam) nor he instructed it, but it was a innovation of either a Sahabi or a scholar. And the nature of this practice is that it does not contradict the explicit teachings of Allah (subhana wa ta'ala) in the Quran or explicit teaching of RasoolAllah (sallalahu alayhi was'salam), but it supplements the teachings of Quran, Hadith, encourages good, promotes righteousness, and assists spreading of message of Islam. Bidd'a Hasanah is a undeniable fact in Islam which is established from clear proofs of Sunnah, therefore there must be some guidance in Sunnah direct or indirect. It is unthinkable that our beloved Messenger (sallalahu alayhi was'salam) said: “He who introduced some good practice in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect.”[5] yet left his Ummah with no guidance to determine what would be good innovation. Therefore the opinion of servant is that those guidelines exist and were only waiting to be discovered. Alhamdulillah with Allah's (subhana wa ta'ala) guidance the matter was made plain to me and the principles to judge Bidd'a Hasanah became apparent. The derived principles explained in this part are derived from the Ahadith which provide guideline to understand Bidd'a Sai'yah because the opposite of these naturally would be supporting Bidd'a Hasanah (i.e. Lughvi Bidd'a). *Principle One: Innovation for which there is valid reason, it is accepted. In the above principle the important words 'valid reason' is in meaning of valid explicit, implicit evidence from Quran, Sunnah, also 'valid reason' is in meaning of valid need of innovation. Valid Reason & Valid Evidence: - In the time of RasoolAllah (sallalahu alayhi was'salam) there was only one Adhaan (i.e. call to prayer) for the Jumma prayers (and second Adhaan is Iqama) which was proclaimed when the Imam had taken his position on the pulpit, but in time Hadhrat Uthman (radiallah tallah anh) third Adhan was added: Sahih Bukhari, Book 13, Hadith 36: “Narrated As-Saib bin Yazid: The person who increased the number of Adhans for the Jumua prayers to three was Uthman bin Affan and it was when the number of the (Muslim) people of Medina had increased. In the life-time of the Prophet there was only one Muadh-dhin and the Adhan used to be pronounced only after the Imam had taken his seat (i.e. on the pulpit).” Sahih Bukhari, Book 13, Hadith 35: Narrated As-Saib bin Yazid: In the life-time of the Prophet, Abu Bakr and Umar, the adhan for the Jumua prayer used to be pronounced when the Imam sat on the pulpit. But during the Caliphate of 'Uthman when the Muslims increased in number, a third adhan at Az-Zaura' was added. Abu 'Abdullah said, "Az-Zaura' is a place in the market of Medina." The hadith makes it clear that reason for the increase of Adhan from two to three was that number of Muslims had increased. From this we can deduce that due to the increase of Muslims, not all heard the Adhan when it was proclaimed by Mua'adin, so it was decided to increase the Adhan to three given at different places so everyone can hear it. The third Adhaan in the market was a later innovation and was not in practice in the time of Prophet (sallalahu alayhi was'salam), nor Abu Bakr (radiallah tallah anh) neither Umar (radiallah tallah anh) but Uthman (radiallah tallah anh) introduced it during his Khilafah. The basis on which third Adhan was proclaimed in the market on Jumma because Allah (subhana wa ta'ala) stated: Surah Al Jumma (62) Verse 9: “O ye who believe! When the call is proclaimed to prayer on Friday (the Day of Assembly), hasten earnestly to the Remembrance of Allah, and leave off business (and traffic): That is best for you if ye but knew!” Keeping this ayah of Quran in mind Uthman (radiallah ta'ala anh) introduced the third Adhan because it will help to spread the message of deen, reminds people of the time of prayer and them of special instruction of Allah (subhana wa ta'ala) gave to the traders in Quran. Another reason for Adhaan's legitimacy is Allah (subhana wa ta'ala) quotes the Ambiyah (alayhis salam) said to their nations: "And our duty is only to PROCLAIM the clear Message." [36:17] by proclaiming Adhan in the market we are proclaiming the clear message of Islam, and this is our duty as an Ummati of beloved Prophet (sallalahu alayhi was'salam). * Principle Two: Innovation which is in harmony with the principles of Islam that is to be accepted. Innovation in harmony with principles of Islam implying that innovation has to be in line with teaching of Quran and Sunnah. It has to be in line with teaching of worship, innovation should assist in fulfilling a deeni objective, etc. Harmonious Praiseworthy Innovations: The ahadith record two Talbiyas (i.e. a prayer recited during tawaf) of Prophet (sallalahu alayhi was'salam) : Sahih Muslim, Book 7, Hadith 2667: “'Abdullah b. 'Umar (Allah be pleased with them) reported that the Talbiya of the Messenger of Allah (may peace be upon him) was this: Here I am at Thy service. O Allah, here I am at Thy service, here I am at Thy service. There is no associate with Thee; here I am at Thy service. Verily all praise and grace is due to Thee, and the sovereignty (too). There is no associate with Thee. He ...” Sahih Muslim, Book 7, Hadith 2670: “... And 'Abdullah b. 'Umar (Allah be pleased'with them) said that 'Umar b. Khattab (Allah be pleased with him) pronounced, the Talbiya of the Messenger of Allah (may peace be upon him) in these words of his (Prophet's words) and said: Here I am at Thy service, O Lord; here I am at Thy service, ready to obey Thee, and good is in Thy Hand, Here I am at Thy service. Unto Thee is the petition and deed (is also for Thee).” - Hadhrat Abdullah Ibn Umar (radiallah tallah anh) pointed out the Sunnah Talbiyahs to ensure that people do not interpret his Ijtihadi unification of Talbiyahs has Sunnah of RasoolAllah (sallalahu alayhi was'salam) and unified these two Talbiyah's as one to Talbiyah:: Sahih Muslim, Book 7, Hadith 2668: “... by it and he said: “Here I am at Thy service, O Lord; here I am at Thy service: here I am at Thy service. There is no associate with Thee. Here I am at Thy service. All praise and grace is due to Thee and the sovereignty (too). There is no associate with Thee.”They (the people) said that 'Abdullah b. 'Umar said that that was the Talbiya of the Messenger of Allah (may peace be upon him). Nafi' said: 'Abdullah (Allah be pleased with him) made this addition to it: ...” Sahih Muslim, Book 7, Hadith 2667: “'Abdullah b. 'Umar (Allah be pleased with them) reported that the Talbiya of the Messenger of Allah (may peace be upon him) was this: ... He (the narrator) further said that 'Abdullah b. 'Umar (Allah be pleased with them) made this addition to it: Here I am at Thy service; here I am at Thy service; ready to obey Thee, and good is in Thy Hand; here 1 am at Thy service; unto Thee is the petition, and deed (is also for Thee).” This innovation of unification of two Sunnahs is in absolutely with harmony with the principles of deen, its in harmony with Quran, Sunnah, it teaches worship of Allah (subhana wa ta'ala), and assists in understanding the aqeedah of Tawheed better (i.e. good is in control of Allah), affirming that aid we seek is from Allah (subhana wa ta'ala), and our deeds are done to please Allah (subhana wa ta'ala). Note the both Talbiya's have proof from Quran, but here I will establish one of them. The words: “... and good is in Thy Hand; ...” is proven from the verse of Quran where Allah (subhana wa ta'ala) declares the good is from Allah (subhana wa ta'ala), and evil happens to us because of our selves: “Whatever good happens to you is from Allah; but whatever evil happens to you is from your (own) soul.” [4:79]. The fallowing addition: “... unto Thee is the petition, ...” is supported by: “You we worship and You we ask for help (in dua).” [1:5] and finally the addition “...and deed (is also for Thee).” Was included in response to Allah's (subhana wa ta'ala) command to say: ” Say: Lo! my worship and my sacrifice and my living and my dying are for Allah, Lord of the Worlds.” [6:162] - In the time of Rasoolallah (sallalahu alayhi was'salam) and the companions the diacritical marks and vowels were not employed in writings. The copy of Quran ordered by Hadhrat Uthman (radiallah tallah anh) during his Khilafah is without diacritical markings. It is agreed by scholar that these markings were introduced some 150 years after to facilitate the recitation of non-Arab Muslims. Diacritical markings facilitate the recitation of Quran properly, recitation of Quran is form of Ibadah (i.e. worship), and diacritical marks allow non Arabic speakers to pronounce the words of Quran properly in prayers (i.e. recitation of Surah in prayers) therefore its in line with principles of deen, therefore this innovation is praiseworthy. This is type of praiseworthy innovation which has no evidence but its praiseworthiness can not be denied. * Principle Three: Innovation for which there is sanction from Quran/Sunnah, that is to be accepted. A innovative concept which has explicit/implicit confirmation in Quran, or Sunnah of beloved Messenger (sallalahu alayhi was'salam) but was not practiced by RasoolAllah (sallalahu alayhi was'salam) nor taught by him in the manner which it was practiced. Sanctioned Praiseworthy Innovation: - Once beloved Messenger (sallalahu alayhi was'salam) was leading prayers when he raised his head from the bowing he uttered: "Sami'a-l-lahu Liman hamida." a Sahabi instead of saying: "Rabbana walaka-l hamd.” replied with: "Rabbana walaka-l hamd hamdan Kathiran taiyiban mubarakan fihi" note addition to the Sunnah. Beloved Messenger (sallalahu alayhi was'salam) approved the addition: Sahih Bukhari Volume 1, Book 12, Number 764: “Narrated Rifa'a bin Rafi AzZuraqi: One day we were praying behind the Prophet. When he raised his head from bowing, he said, "Sami'a-l-lahu Liman hamida." A man behind him said, "Rabbana walaka-l hamd hamdan Kathiran taiyiban mubarakan fihi" (O our Lord! All the praises are for You, many pure and blessed praises). When the Prophet completed the prayer he asked: "Who has said these words?" The man replied, "I." The Prophet said, "I saw over thirty angels competing to write it first." Prophet rose (from bowing) and stood straight till all the vertebrae of his spinal column came to a natural position.” This shows that the Sunnah of beloved Messenger (sallalahu alayhi was'salam) is to approve praiseworthy innovations even if the praiseworthy innovation is actually altering his taught method of prayer. Note that Sahabi (radiallah tallah anh) interpreted the verse: “Al hamdulillahi rabil alameen.” Which means: “All praise is for Allah the Rabb of Alameen.” [1:1] with words: “O our Lord! All the praises are for You, many pure and blessed praises.” and approval of Messenger (sallalahu alayhi was'salam) indicates that interpretation was valid. Please bare in mind that Sahabah (radiallah tallah anhuma ajma'een) were mujtahideen, and the Sahabi who made addition to the Sunnah was a Mujtahid whose Ijtihad was approved by RasoolAllah (sallalahu alayhi was'salam). This approval does not mean that we the Ummati's alter the taught method of prayers at our leisure. Rather we must remember that this approval of Rasoolallah (sallalahu alayhi was'salam) was only for that Sahabi, the rest are instructed to hold fast to the Jammah (i.e. group of Sahabah) the great majority (i.e. Sawad Al Azam) in aqeedah and in practice. - Wife of beloved Messenger (sallalahu alayhi was'salam) Hadhrat Um Salama (radiallah ta'ala anha) used to dip the hair of Prophet (sallalahu alayhi was'salam) in the water for people to cure their illnesses, and to dispel the effects of evil eye: Sahih Bukhari, Book 72, Hadith 784: “Narrated IsraiI: Uthman bin 'Abdullah bin Mauhab said, "My people sent me with a bowl of water to Um Salama." Isra'il approximated three fingers ('indicating the small size of the container') in which there was some hair of the Prophet. 'Uthman added, "If any person suffered from evil eye or some other disease, he would send a vessel (containing water) to Um Salama. I looked into the container (that held the hair of the Prophet) and saw a few red hairs in it.” Even though in life time of Prophet (salallahu alayhi was'salam) there is no evidence that he himself taught the wives or the Sahabah about using his hair to cure illnesses they had arrived at the understanding independently that his hair can benefit the sick and those who have been effected by evil eye. There is no clear explicit teachings in Quran for use of hair, but the general principle is that Tabarrakat (i.e. relics) of Ambiyah (alayhis salam) can be used to gain favor of Allah (subhana wa ta'ala). The Ijtihad of Sahabah (radiallah ta'ala anhuma ajma'een) is without doubt supported by the verse: Surah Yusuf (12) Verse 93: "Go with this my shirt, and cast it over the face of my father: he will come to see (clearly). Then come ye (here) to me together with all your family." The brothers of Hadhrat Yusuf (alayhis salam) take his kamees and place it on the face of their father Hadhrat Yaqoob (alayhis salam), and Allah (subhana wa ta'ala) restores the noor of eyes because of it: Surah Yusuf (12) Verse 96: “Then when the bearer of the good news came, He cast over his face, and he forthwith regained clear sight. He said: "Did I not say to you, 'I know from Allah that which ye know not?'" Allah (subhana wa ta'ala) explains why he repeats the stories of past nations, Prophets, etc: Surah Yusuf (12) Verse 111: “There is, in their stories, instruction for men endued with understanding.” The Mujtahideen Sahabah (radiallah tallah anhuma ajma'een) took instruction from the story of Hadhrat Yusuf (alayhis salam), that the relics of Ambiyah (alayhis salam) can earn mercy, favor from Allah (subhana wa ta'ala), thus they used the hair of beloved Messenger (sallalahu alayhi was'salam) to cure illnesses, and ward off evil eye. Conclusion: Every novelty in harmony with principles of Deen, with a valid reason, and for which there is EXPLICIT / IMPLICIT instruction in deen is Biddah Hasanah, and every Biddah Hasanah is reward-worthy. Muhammed Ali Razvi -------------- FootNotes: - [1a] type one which has evidence (i.e. addition to talbiyah: good is in thine hand,thine aid we seek in dua) - [1b] type two, doesnt have evidence (i.e. prayer is better then sleep/ as salatu khairu minanaw) - [2] Nawafil before execution, and performing Tahajjud in one Jammat about which Hadhrat Umar: “... excellent bidd'a!” - [3] Diacritical markings. - [4] Milaad Un Nabi Peace And Blessings Be Upon Him, Geeyarween, etc. - [5] Sahih Muslim, Book 34, Hadith 6466
  20. Explaining The Hadith Of Praiseworthy & Reprehensible Practices Introduction: The Ahlus Sunnah Wal Jammah are of the belief that there are two type of innovations; praiseworthy innovations for which there is reward, and reprehensible innovations for which there is punishment. The heretical Wahhabiyah, Deobandi and their sub sects are of belief that every innovation is reprehensible no matter how virtuous it may be in practice.[1] And both sides have evidences from Qur’an and Ahadith to prove their definitions. The real issue is whose ijtihad on definition of innovation is firmly established from Qur’an and Ahadith? For that servant holds to opinion that definition of Ahlus Sunnah Wal Jammah is fully upon the Qur’an, as well as Ahadith, and the definition of innovation of heretical Wahhabi's is half truth. One of the key evidences used to establish the definition of praiseworthy innovation and its rewards, and blameworthy innovation and it's punishment is often distorted by the Wahhabi's and vast majority of them will never get to read it. And those who do get to read it are fed on the lies and distortions by their 'scholar' and due to lack of knowledge as well as and trust which the 'scholar' has earned of his followers he is obeyed without question or second thought or further investigation. Aim of this article is to explain the meaning of Hadith so people who sincerely seek the guidance from Allah (subhana wa ta'ala) can light a candle of lightness in darkness of their hearts. Hadith Of Praiseworthy & Blameworthy Innovation: Sahih Muslim, Book 034, Number 6466: "Jarir b. Abdullah reported that some desert Arabs clad in woolen clothes came to Allah's Messenger (may peace be upon him). He saw them in sad plight as they had been hard pressed by need. He (the Holy Prophet) exhorted people to give charity, but they showed some reluctance until (signs) of anger could be seen on his face. Then a person from the Ansar came with a purse containing silver. Then came another person and then other persons followed them in succession until signs of happiness could be seen on his (sacred) face. Thereupon Allah's Messenger (may peace be upon him) said: He who introduced some good practice in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect. And he who introduced some evil practice in Islam which had been followed subsequently (by others), he would be required to bear the burden like that of one who followed this (evil practice) without theirs being diminished in any respect." Part One – A: A group of Bedouin Arabs visited Prophet (sallalahu alayhi was'sallam) they were dressed in woolen clothes and from their appearance it seemed to Prophet (sallalahu alayhi was'sallam) that they were poor. On noting this beloved Prophet (sallalahu alayhi was'sallam) encouraged the Sahabah (alayhi ridwan) present in the gathering to give sadqa to them, but the Sahaba (alayhi ridwan) showed signs of reluctance as a result he signs of anger were visible on his beautiful face: “... Then a person from the Ansar came with a purse containing silver.” and he gave them sadqa then another Sahabi who was fallowed by few more came forward and gave sadqa to the poor Bedouins: “... until signs of happiness could be seen on his (sacred) face.” After this beloved Prophet (sallalahu alayhi was'sallam) said to his companions: “He who introduced some good practice in Islam which was followed after him (by people) he would be assured of reward like one who followed it,without their rewards being diminished in any respect.” which if understood in the context of hadith means that the Sahabi (radiallah ta'ala anh) who came forward with purse of silver and all those who fallowed in his foot steps by giving sadqa to the poor Bedouins will get reward from Allah (subhana wa ta'ala). Part One – B: Prophet (sallalahu alayhi was'sallam) exhorted the companions to give sadqa: “He saw them in sad plight as they had been hard pressed by need. He (the Holy Prophet) exhorted people to give charity, ...” in this context the fallowing statement of Prophet (sallalahu alayhi was'sallam): He who introduced some good practice in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect. Is to be understood in meaning he (sallalahu alayhi was'sallam) was the creator of this good Sunnah, and the first companion who came with the purse of silver as the ones who fallowed him will get equal amount of reward from Allah (subhana wa ta'ala), meaning as much as Prophet (sallalahu alayhi was'sallam). Part One – C: Prophet's (sallalahu alayhi was'sallam)statement regarding reprehensible Sunnah: “And he who introduced some evil practice in Islam which had been followed subsequently (by others), he would be required to bear the burden like that of one who followed this (evil practice) without theirs being diminished in any respect." is to be understood in the same context to mean that he wanted to assure them that if he was to create a reprehensible Sunnah for him as well as those who fallow him there will be equal amount of sin on the day of judgment. This was said to inform the companions of equality in sight of Allah (subhana wa ta'ala) for the sinners, and for the righteous. More importantly to assure them that he would not encourage them to practice evil, nor be source for a evil. This is because every reprehensible Sunnah would be a novelty, and every novelty is sinful innovation, and every such innovation is misguidance. The Messenger of Allah (subhana wa ta'ala) does not invite to misguidance but guidance because he fears Allah (subhana wa ta'ala) and knows if he was to create a reprehensible Sunnah in Islam and if it was fallowed after him: “... he would be required to bear the burden like that of one who followed this (evil practice) without theirs being diminished in any respect." Part One – D: Beloved Prophet (sallalahu alayhi was'sallam) goes on to say: “And he who introduced some evil practice in Islam ...” even though from the context its clear that, no evil, reprehensible, blameworthy practice was introduced in Islam in presence of beloved Prophet (sallalahu alayhi was'sallam). The question comes to mind why would beloved Messenger (sallalahu alayhi was'sallam) state something which isn’t required according to the context of events? The answer is clear to the people of knowledge that RasoolAllah (sallalahu alayhi was'sallam) have given two general principles to aid his followers. So when his followers introduce in Islam a praiseworthy practice they know there will be reward for them. And warned them from introducing reprehensible practices into Islam by telling them that their burden of sin would increase with diminishing for the one who introduces it as well as the one who fallows it. Also RasoolAllah (sallalahu alahi was'sallam) made his statement in singular: “He who introduced ... after him ... he would be assured of reward like one who followed it,...” (in the second part) “And he who introduced evil … he would be required to bear the burden like that of one who followed this ..." had his statements been only for the event he would have made the statements in plural as well as used word/words to restrict the meaning to the event only for example: 'Those who today introduced ... after them ... they would be assured of reward like one who followed it, …' Part One – E: And Prophet (sallalahu alayhi was'sallam) said: “... he who introduced some evil practice in Islam which had been followed subsequently (by others), he would be required to bear the burden like that of one who followed this (evil practice) without theirs being diminished ..” it means that he who introduces a reprehensible practice in Islam from him and from who fallows the reprehensible practice ,Allah (subhana wa ta'ala) will not accept the excuse of ignorance[2] and excuse of good intention[3]. Instead Allah(subhana wa ta'ala) will add to their other sins the burden of sin of following reprehensible practice, and the sins of acting on the reprehensible practice without deducting any sin. Conclusion: There are three[4] interpretation of the hadith; one, that RasoolAllah (sallalahu alayhi was'salam) wanted to inform the companion of reward who initiated the act of giving sadqa to the poor and those who fallowed him in doing so. Two, that RasoolAllah (sallalahu alayhi was'salam) gave two guiding principles for Muslims on the basis which we can make ijtihadi innovations as part of Islam and expect reward from Allah (subhana wa ta'ala). Also to let his followers know that no excuse on the day of judgment will be accepted by Allah (subhana wa ta'ala) if his followers were to fallow evil innovations and Allah (subhana wa ta'ala) will most certainly add to sins of his followers the sins of fallowing a reprehensible practice. Three, to inform them his companions will get equal reward from Allah (subhana wa ta'ala) if they fallow his Sunnahs which are praiseworthy by their nature. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi ================= Foot Notes: - [1] The difference of definitions is not very important, because if both of these definitions are learns properly, and then used to understand innovative practices the result will be same. Wahhabi's will label it '[shara'ee] Innovation' and the Sunni's will label is 'Reprehensible Innovation' or Wahhabi's may label a innovative practice to be 'Linguistical Innovation' and Sunni's will label it 'Praiseworthy Innovation'. - [2] Allah (subhana wa ta'ala) will not accept the excuse of ignorance: 'O Allah (subhana wa ta'ala) I didn't know it was innovation.' because Allah (subhana wa ta'ala) has made it clear in the Qur’an: "And Allah is not one to misguide a people after He has guided them, until He explains to them that which they should avoid." [ref: 9:115] in another verse: "And whoever contends with the Messenger after the guidance has been made clear to him, and he follows a path other than the path of the believers, We shall leave him in the path he has chosen and land him in Jahannam, an evil refuge" [ref: 4:115] - [3] Even though Prophet (sallalahu alayhi was'sallam) had stated: “The reward of deeds depends upon the intentions, ...” [ref: Bukhari, B86, H85] Allah (subhana wa ta'ala) will not accept excuse of good-intention: 'O Allah (subhana wa ta'ala) I did not fallowed him into reprehensible practice with good intention of pleasing You.' therefore Prophet (sallalahu alayhi was'sallam) made it clear to Ummah that your practicing reprehensible practices will be judged as the reprehensible. Allah (subhana wa ta'ala) will not accept you good intentions as a valid excuse therefore he will add your to your sins the sins of fallowing a reprehensible practice. - [4] Three are mentioned only in this thats why I have concluded with specific three, in my other articles on same hadith more interpretations [I think two more] are given of the same phrase. And it would be best to accept all of them without rejecting any of them due to jawami al kalim (i.e. shortest expression bearing widest meaning) nature of Prophet's (sallalahu alayhi was'sallam) speech.
  21. Understanding Hadith Of Good & Evil Sunnah In Light Of Ahadith Of Reprehensible Innovation. Introduction: Prophet (sallalahu alayhi was'sallam) has defined what a [reprehensible/shar'aee] innovation. He also gave clear guiding principles on which we can judge the novelties to determine if they are [reprehensible/shar'aee] innovations or not. These principles validate many novelty practices in the time of RasoolAllah (sallalahu alayhi was'sallam) which the companions practiced without direct instruction from Messenger (sallalahu alayhi was'sallam). And serve as measuring tools of right and wrong for the rest of Ummah for the practices which originated after his departure from this world. And when these guiding principles are understood properly in light of ahadith of RasoolAllah (sallalahu alayhi was'sallam) they aid the ahlul ilm in determining what is evil and what is good of matters which are not mentioned clearly in Qur’an or hadith. Guiding Principles For Reprehensible Innovations: Prophet (sallalahu alayhi was'sallam) is reported to have said; that most evil affairs are innovations because they are misguidance, error: Sahih Muslim, Book 4, Hadith 1885: “... and he would join his forefinger and middle finger; and would further say: "The best of the speech is embodied in the Book of Allah, and the beet of the guidance is the guidance given by Muhammad. And the most evil affairs are their innovations; and every innovation is error." He would further say:, I am more dear to a Muslim even than his self; ...” And he has explained what a innovation is by saying every novelty is an innovation: Abu Dawood, Book 40, Hadith 4590: “... You must then follow my sunnah and that of the rightly-guided caliphs. Hold to it and stick fast to it. Avoid novelties, for every novelty is an innovation, and every innovation is an error.” A novelty is something new, unusual, and unnecessary. Implications of novelty on the definition of innovation are clear. Innovations which are unusual, unnecessary are [reprehensible/shar'aee] innovations and this understanding is supported the statement that a innovation which has no valid basis to exist as part of deen is to be rejected: Sahih Muslim, Book 18, Number 4266: “'A'isha reported Allah's Messenger (may peace be upon him) as saying: He who innovates things in our affairs for which there is no valid (reason) (commits sin) and these are to be rejected.”[1] Hadhrat Aysha (radiallah ta'ala anha) narrates that Prophet (sallalahu alayhi was'sallam) has stated that if anyone performed a innovated act for which there is no sanction from Allah (subhana wa ta'ala) or His beloved Messenger (sallalahu alayhi was'sallam) it is to be rejected: Sahih Muslim, Book 18, Number 4267: “Sa'd b. Ibrahim reported: I asked Qasim b. Muhammad about a person who had three dwelling houses and he willed away the third part of every one of these houses; he (Qasim b. Muhammad) said: All of them could be combined in one house; and then said: 'A'isha informed me that Allah's Messenger (may peace be upon him) said: He who did any act for which there is no sanction from our behalf, that is to be rejected.” In another hadith it is stated that if a person introduces a novelty which does not conform the the spirit of Qur’an as well as Sunnah it is to be rejected because it is then a innovation: Sahih Bukhari, Book 49, Hadith 861: “Narrated Aisha: Allah's Apostle said, "If somebody innovates something which is not in harmony with the principles of our religion, that thing is rejected." Ahadith Of Good & Evil Sunnah In Right Perspective: These rules of judging novelty practices/beliefs inform the believer that the innovations should be rejected because they are errors. The specific reason for errors to be rejected is mentioned in another hadith recorded in Sunan Nisa'ee: “... and every error is misguidance; ...” and why should misguidance be avoided is answered: ”... and every misguidance will lead to the hell fire.”[2] and why does every misguidance leads to hellfire, because they are sin, and one who calls to misguidance calls to sin, one who acts on misguidance acts on sin. Allah's beloved Messenger (sallalahu alayhi was'sallam) defined [reprehensible/shar'aee] innovation, gave principles to judge novelties, he told that innovations are errors, he told they are misguidance, and he also told they take to hellfire. What he had not informed the believers was of how will Allah (subhana wa ta'ala) judge them. Would Allah (subhana wa ta'ala) accept a excuse? Would Allah (subhana wa ta'ala) hold the creator of innovation more responsible then the one who fallowed it? Would Allah (subhana wa ta'ala) excuse the one who in ignorance called people to innovation? And in the ahadith of good & evil Sunnah beloved Messenger (sallalahu alayhi was'sallam) answers these questions so no doubt remains in the heart of believers and innovators: Sahih Muslim, Book 34, Hadith 6468: “Jarir b. 'Abdullah reported Allah's Messenger (may peace be upon him) as saying: The servant does not introduce good practice which is followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect.” Sahih Muslim, Book 34, Number 6466: “... Thereupon Allah's Messenger (may peace be upon him) said: He who introduced some good practice in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect. And He who introduced some evil practice in Islam which had been followed subsequently (by others), he would be required to bear the burden like that of one who followed this (evil practice) without theirs being diminished in any respect.” Sahih Muslim, Book 34, Number 6470: "Abu Huraira reported Allah's Messenger (may peace be upon him) as saying: He who called (people) to righteous, there would be reward (assured) for him like the rewards of those who adhered to it, without their rewards being diminished in any respect. And he who called (people) to error, he shall have to carry (the burden) of its sin, like those who committed it, without their sins being diminished in any respect." He informs the believers that one who creates a innovation, and one who fallows the innovation will get equal amount of sin written in their book of deeds without diminishing a single sin. And goes on to inform the companions that one who calls people to error (i.e. innovation - “... every innovation is error.”) for him is the equal amount of sins. Conclusion: Every novelty which does not conform to teaching of Qur’an and Sunnah, is not sanctioned by Allah (subhana wa ta'ala) or RasoolAllah (sallalahu alayhi was'sallam), it does not have valid reason is innovation, and every such innovation is error, a misguidance, a sin, which leads to fire of hell: “Nay, those who seek gain in evil, and are girt round by their sins,- they are companions of the Fire: Therein shall they abide (For ever).” [ref: Surah 2:81] One who innovates something which leads to hellfire and one who fallows which leads to hellfire, about them Prophet (sallalahu alayhi was'sallam) said: “He who introduced some evil practice in Islam which had been followed subsequently (by others), he would be required to bear the burden like that of one who followed this (evil practice) without theirs being diminished in any respect.” The one who invites to sinful, evil, innovation, and one who responds to the one calling to hellfire, about them Prophet (sallalahu alayhi was'sallam) said: “And he who called (people) to error, he shall have to carry (the burden) of its sin, like those who committed it, without their sins being diminished in any respect." From this we can safely conclude that the ahadith of praiseworthy & blameworthy innovation are connected with ahadith of [reprehensible/shar'aee] innovations because they fill the gaps of information as well as their unambiguous reference to reprehensible innovation. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi ================== Footnotes: ========= - [1] Every novelty is innovation and if a innovator innovates in our affairs for which there is no valid (reason) (commits sin) and these are to be rejected. - [2] I have not read this hadith in Sunan Nisa'ee, I am only quoting it because its widely circulated among the knowledgeable Muslims, and I have heard it from numerous individuals belonging to different sects. So on this I based my assumption that it has some basis and its authenticity is agreed upon by all groups. Judging according to Qur’an the content of hadith it is in agreement with its teachings the chain of narrators may have weakness or may not. =========
  22. Reprehensible Innovations & Primordial Islam Introduction: In this brief article servant will discuss how the primordial religion of Islam was altered and what are the essential lessons we learn from Quran and Sunnah regarding reprehensible innovations. Primordial Religion Of Islam Is Only Accepted Religion: The primordial religion sanctioned by Allah (subhana wa ta'ala) for all the Prophets is same: Surah As'Shura (42) Verse 13: The same religion has He established for you as that which He enjoined on Noah - the which We have sent by inspiration to thee - and that which We enjoined on Abraham, Moses, and Jesus: Namely, that ye should remain steadfast in religion, and make no divisions therein: to those who worship other things than Allah, hard is the (way) to which thou callest them. Allah chooses to Himself those whom He pleases, and guides to Himself those who turn (to Him). The religion which Allah approved for Ummah of RasoolAllah (sallalahu alayhi was'salam) is Islam: Surha Al Imran (3) Verse 19: The religion before Allah is Islam: Nor did the People of the Book dissent therefrom except through envy of each other, after knowledge had come to them. But if any deny the Signs of Allah, Allah is swift in calling to account. This ayah also establishes that religion of all the Ambiyah (alayhis salam) mentioned in 42:13 is Islam. And Allah (subhana wa ta'ala) states that if anyone desires a religion other then Islam, Allah (subhana wa ta'ala) will not accept is on the day of judgment: Surha Al Imran (3) Verse 85: If anyone desires a religion other than Islam never will it be accepted of him; and in the Hereafter He will be in the ranks of those who have lost (All spiritual good). The people of book did not abandon the religion of Islam except via jealousy of each other. The people of book divided the religion of Islam, and broke into sects (i.e. Christianity, Judaism): Surah Al An'a, (6) Verse 159: As for those who divide their religion and break up into sects, thou hast no part in them in the least: their affair is with Allah. He will in the end tell them the truth of all that they did. Corruption Of Primordial Islam & Killing Of Children. Coming to the Mushrikeen Allah (subhana wa ta'ala) states that the partners which they had attributed with Allah (subhana wa ta'ala) – Jinns/devils; made fair to them the killing of their children so they are lead to their own destruction, and to cause confusion, to obscure their religion: Surah Al An'am (6) Verse 137: Even so, in the eyes of most of the pagans, their "partners" made alluring the slaughter of their children, in order to lead them to their own destruction, and cause confusion in their religion. If Allah had willed, they would not have done so: But leave alone them and their inventions. In this verse the religion refered is not polytheism, but the religion of Prophets, the religion of Islam, the religion of Ibrahim (alayhis salam), the religion of Adam (alayhis salam), the primordial religion of Islam. The Mufassireen have hinted toward this interpretation: Tafsir Al Jalalayn: “... and shurakā’ihim in the genitive as an annexation to qatlu, so that the object in this case intervenes between the two elements of the annexation [qatlu awlādahum shurakā’ihim, ‘their associates killing the children’] — this is acceptable [syntactically] — and the annexation of qatlu to shurakā’ihim [in this latter reading] is on account of them [the associates] commanding [the idolaters to do] this), that they may destroy them and to confuse, to make obscure, their religion for them. Had God willed, they would not have done so; so leave them and that which they fabricate.” Hazrat Ibn Abbas (radiallah ta'ala anh) in his Tafsir makes it clear here that the religion referred here is the religion of Islam: Tafsir Ibn Abbas: “(Thus) just as We have made their words and works seem fair to them (have their (so called) partners) among the devil (made the killing of their children) their daughters (to seem fair unto many of the idolaters, that they may ruin them) destroy them (and make their faith) the religion of Abraham and Ishmael (obscure for them. Had Allah willed (it otherwise), they had not done so) i.e. killing their daughters and making it seem fair to them. (So leave them alone with their devices) with their lies when they claim that Allah commanded them to bury their daughters alive.” The shayateen wanted to obscure the primordial religion of Islam hence they commanded them the burry their daughters alive, and under take various practices: Surah Al An'am (6) Verse 138: “And they say, "These animals and crops are forbidden; no one may eat from them except whom we will," by their claim. And there are those [camels] whose backs are forbidden [by them] and those upon which the name of Allah is not mentioned - [all of this] an invention of untruth about Him. He will punish them for what they were inventing.” The prohibitions were made by shayateen, not by Mushrikeen, they only fallowed the instruction of shayateen: Tafsir Ibn Kathir: “(“They say that such and such cattle and crops are Hijr, ...”) "It is a prohibition that the Shayatin appointed for their wealth, and a type of exaggeration and extremism that did not come from Allah.'' [`Abdur-Rahman] Ibn Zayd bin Aslam said that, [حِجْرٍ] (Hijr,) refers to what the idolaters designated for their deities. As-Suddi said that the Ayah,” From this we derive the conclusion that religion of Ambiyah (alayhis salam) was Islam, and the Mushrikeen, Yahood, Nasara were originally Muslims who fallowed the shayateens instructions and altered the primordial religion of Islam with reprehensible innovations until it became a different religion which they were fallowing. They made innovations into primordial Islam which were not in harmony with its teachings: Sahih Bukhari Book 49, Hadith 861: Narrated Aisha: Allah's Apostle said, "If somebody innovates something which is not in harmony with the principles of our religion, that thing is rejected." Here our religion would mean our religion of Islam, or religion of Islam of Prophets (i.e. principles of prophets of religion Islam, that thing is rejected), which should have been rejected but instead they were adopted and practiced. Conclusion: We learn two fundamental facts, one that religions of all the Prophets, the religions accepted by Allah (subhana wa ta'ala), the religion sanctioned by Allah (subhana wa ta'ala) is religion of Islam. Two, a action which is reprehensible in Sharia of Islam when it becomes a custom/practice then it is judged to be part of religion of Islam.[1] Therefore regardless of what the world religions have become at present, and what the religion of polytheists of Makkah had become in the past, the fact is that Allah (subhana wa ta'ala) judges their actions as corruptions of Islam, considers them to be reprehensible innovations which they made part of Islam, judges it to be confusion of the religion given to them. Therefore at present any action which is reprehensible in nature according to Sharia of Prophet Muhammed (sallalahu alayhi was'sallam) and it is being practiced widely as a custom or festival or as an ordinary act by believers or disbelievers they are guilty of practicing blameworthy innovation in Islam, in Islam of the finale Prophet (sallalahu alayhi was'sallam) who was sent to all mankind. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi ================= Footnotes: - [1] Note this is supported by the fact that Mushrikeen started the practice of killing their children and Allah (subhana wa ta'ala) states this is corruption of religion of Islam: “Even so, in the eyes of most of the pagans, their "partners" made alluring the slaughter of their children, in order to lead them to their own destruction, and cause confusion in their religion. If Allah had willed, they would not have done so: But leave alone them and their inventions.” [Ref: Surah 6:137] =================
  23. Literalism Of: “... Every Innovation Is Evil ..." And Its Adverse Effects. Intorduction: Sunnan Abu Dawood, Book 40, Number 4590: “… for those of you who live after me will see great disagreement. You must then follow my sunnah and that of the rightly-guided caliphs. Hold to it and stick fast to it. Avoid novelties, for every novelty is an innovation, and every innovation is an error." Sahih Muslim, Book 4, Hadith 1885: “... would further say: "The best of the speech is embodied in the Book of Allah, and the best of the guidance is the guidance given by Muhammad. And the most evil affairs are the innovations; and everyinnovation is error." He would further say: I am more dear to a Muslim even than his self …" The literal application of these ahadith and equally literal application of the principles which have been handed down from the classical Ulamah, as well as the lack of knowledge of common man have allowed the heretics to get away with mutilation of deen. It is the belief of heretics, every newly invented practice is innovation (i.e. Bidd'a), and one of the principle of heretics to declare a newly invented practice as innovation is: 'Every Innovation Replaces A Sunnah'. Or they say: 'Every Act/Belief Which Did Not Exist In Time Of RasoolAllah/Sahabah Is Innovation.' or they say: 'Every Act of Worship Not Explicitly Supported Is Innovation.' On the basis of these principles and literalism of hadith they have declared praiseworthy innovations as reprehensible innovations. Demonized scores of Muslims, in fact the majority of Muslims of being Innovators (i.e. Bidd'ati, Mubtadi). The aim is to analyze the literalism of the hadith, as well as literalism of the principles used by the heretics. This analysis will allow us to put in perspective the correct understanding of the ahadith, as well as correct application of the principle which is misused by the heretics. Part One A - Siwaak A Sunnah: General hygiene as well as oral hygiene is very important in Islam. To maintain good oral hygiene RasoolAllah (sallalahu alayhi was'salam) himself and also instructed his Sahabah (radiallah ta'ala anhuma ajma'een) to use Siwak. Just to substantiate the use of Siwak by RasoolAllah (sallalahu alayhi was'salam), and Sahabah (radiallah ta'ala anhuma ajma'een) some Ahadith: Sahih Bukhari, Book 4, Number 246: Narrated Hudhaifa: Whenever the Prophet got up at night, he used to clean his mouth with Siwak. Sahih Bukhari, Book 21, Number 237: Narrated Hudhaifa: Whenever the Prophet got up for Tahajjud prayer he used to clean his mouth (and teeth) with Siwak. Sahih Bukhari, Book 13, Number 15: Narrated 'Aisha: Abdur Rahman bin Abi Bakr came holding a Siwak with which he was cleaning his teeth. Allah's Apostle looked at him. I requested Abdur-Rahman to give the Siwak to me and after he gave it to me I divided it, chewed it and gave it to Allah's Apostle. Then he cleaned his teeth with it and (at that time) he was resting against my chest. Sahih Bukhari, Book 4, Number 245: Narrated Abu Burda: My father said, "I came to the Prophet and saw him carrying a Siwak in his hand and cleansing his teeth, saying, 'U' U'," as if he was retching while the Siwak was in his mouth." In fact RasoolAllah (sallalahu alayhi was'salam) has reported to have said: Sahih Bukhari, Book 13, Number 12: Narrated Abu Huraira: Allah's Apostle said, "If I had not found it hard for my followers or the people, I would have ordered them to clean their teeth with Siwak for every prayer." This points out how important the use of Miswak was in sight of RasoolAllah (sallalahu alayhi was'salam). The use of Siwak before the prayers as well as use of siwaak to maintain oral hygiene in general is both established from authentic Sunnah of beloved Prophet (sallalahu alayhi was'salam). Part One B – Modern Means Of Oral Hygiene: In our modern times the equipment used to maintain a good oral hygiene has changed dramatically. We have in our possession manual tooth brushes, tooth pastes of every kind, oral mouth washes, dental scaler, tooth picks, electrical tooth brushes and the list can go on. All these equipments have pretty much replaced Siwaak, even the religious Muslims who practice deen are using these to maintain good oral hygiene and if someone is really feeling religious then Siwaak is used on Friday. Part One C – The Bad Toothbrush & Toothpaste: If replacing of a Sunnah by innovative practice, as well as principle of; act which did not exist in time of RasoolAllah (sallalahu alayhi was'salam), the Sahabah (radiallah ta'ala anhuma ajma'een) were the criteria to declare a new practice as an innovation, then without doubt use of all the modern equipment for oral hygiene would amount to innovations, and their users be guilty of abandoning the use of Siwaak for oral hygiene, which is Sunnah of beloved Messenger (sallalahu alayhi was'salam). This would then qualify user of modern oral hygiene equipment as a Bidd'ati, Mubtadi (i.e. innovator), follower of heresy. Part On D – The Good Understanding Sunnah: The modern oral hygiene equipment such as tooth brushes, tooth pastes, mouth washes are not Sunnah of RasoolAllah (salallahu alayhi was'salam). If they are used with the belief that these are not the Sunnah means for oral hygiene especially if their user firmly believes that Siwak was/is Sunnah of RasoolAllah (sallalahu alayhi was'salam) as well as the practice of Sahabah (radiallah tallah anhuma ajma'een), then use of this equipment would in no way be reprehensible nor its user would be guilty of practicing reprehensible innovation. Even though these have replaced Sunnah (i.e. use of Siwak) to the great extent for maintaining oral hygiene, and didn't exist in the time of RasoolAllah (sallalahu alay was'salam) nor during the period of three protected generations. They can not be deemed as reprehensible, because their user only uses them to achieve the Sunnah of maintaining oral hygiene, and does not believe that the modern equipment used is Sunnah of RasoolAllah (sallalahu alayhi was'salam), nor he considers the use of these as part of deen, his aqeedah is firm in Siwak being Sunnah of beloved Messenger (sallalahu alayhi was'salam). Part Two A: Sunnah Way Of Fighting Jihad: Allah (subhana wa ta'ala) instructs beloved Prophet Muhammed (sallalahu alayhi was'salam) struggle against the kuffar and the Munafiqeen: Surah At'Tawbah (9) Verse 73: “O Prophet! strive hard against the unbelievers and the Hypocrites, and be firm against them. Their abode is Hell,- an evil refuge indeed.” Surah At'Tahreem (66) Verse 9: “O Prophet! Strive hard against the Unbelievers and the Hypocrites, and be firm against them. Their abode is Hell,- an evil refuge (indeed).” In the ayaat the struggle mentioned is of two types. One, military struggle against the non-Muslims who attack Muslims, and two, struggle with tongue. Meaning exposing the evil plans of hypocrites, and military struggle RasoolAllah (sallalahu alayhi was'salam) against the Munafiqeen was disapproved, the cited reason for this was that kufar, would assume we are fighting each other. Here only military struggle against the kuffar is being considered, and the equipment used by beloved Prophet (sallalahu alayhi was'salam), and his companions to wage war on the disbelievers: Sahih Bukhari, Book 59, Hadith 568: “... and when we took him over, he said, "La ilaha illal-Lah." On hearing that, the Ansari man stopped, but I killed him by stabbing him with my spear. When we returned, the Prophet came to know about that and he said, "O Usama! Did you kill him after he had said "La ilaha ilal-Lah?" I said, "But he said so only to save himself." The Prophet kept on repeating that so often that I wished I had not embraced Islam before that day.” Sahih Bukhari, Book 15, Hadith 70:“… and they left. It was the day of 'Id, and the Black people were playing with shields and spears; so either I requested the Prophet (p.b.u.h) or he asked me whether I would like to see the display. I replied in the affirmative. Then the Prophet (p.b.u.h) made me stand behind him and my cheek was touching his cheek and he was saying, "Carry on! O Bani Arfida," till I got tired. The Prophet (p.b.u.h) asked me, "Are you satisfied (Is that sufficient for you)?" I replied in the affirmative and he told me to leave. Sahih Bukhari, Book 49, Hadith 864: “… Allah's Apostle set out for the 'Umra but the pagans of Quraish prevented him from reaching the Ka'ba. So, he slaughtered his sacrifice and got his head shaved at Al-Hudaibiya, and agreed with them that he would perform 'Umra the following year and would not carry weapons except swords and would not stay in Mecca except for the period they al lowed. So, the ...” Sahih Bukhari, Book 10, Hadith 534: “Narrated Rafi' bin Khadij: We used to offer the Maghrib prayer with the Prophet and after finishing the prayer one of us may go away and could still see as Par as the spots where one's arrow might reach when shot by a bow.” Sahih Bukhari, Book 60, Hadith 407: Narrated Umar: The properties of Bam An-Nadir were among the booty that Allah gave to His Apostle such Booty were not obtained by any expedition on the part of Muslims, neither with cavalry, nor with camelry. So those properties were for Allah's Apostle only, and he used to provide thereof the yearly expenditure for his wives, and dedicate the rest of its revenues for purchasing arms and horses as war material to be used in Allah's Cause. The quoted ahadith would give some idea of the weaponry available to the companions of Prophet (sallalahu alayhi was'salam). Just to surmise, short spears, shields, swords, bow & arrows, cavalry and camelry were used by companions of Prophet Muhammed (sallalahu alayhi was'salam) in their military struggles against the enemies of deen. Part Two B: Modern Weaponry Of War. In the modern world the weapons of war have nothing common with what RasoolAllah (sallalahu alayhi was'salam) used in his battles against the polytheists of Makkah and Jews of Madinah, Khayber. The weaponry used to wage Jihad against the Soviet Russia in Afghanistan and against the oppressive polytheistic Hindu army of India in Kashmir have nothing common with the Sunnah weaponry used in Jihad by RasoolAllah (sallalahu alayhi was'salam) and his companions. Today’s standard Mujahideen weaponry compromises of AK47, RPG, Hand Grenades, Artillery, Anti Tank Mine, Anti Personnel Mines, and Allah (subhana wa ta'ala) knows what else was used. Part Two C – The Bad Bidd'a Weaponry: The principle: 'Every Innovation Replaces A Sunnah.' and the principle: 'Every Act/Belief Which Did Not Exist In Time Of RasoolAllah/Sahabah Is Innovation.' if the literal application of these principles is valid then every Mujahid who fought in the way of Allah subhana wa ta'ala with a weapon which is not Sunnah of beloved Messenger (sallalahu alayhi was'salam), and not used by the companions is a bidd'ati. The reason should be obvious why they should be denounced as bidd'ati because they have used weaponry which is not Sunnah weaponry of Jihad, nor did these weapons exist in the time of RasoolAllah (sallalahu alayhi was'salam). Part Two D – The Correct Understanding: As long as the user of these modern weapons does not consider them Sunnah weaponry, nor considers these weapons as abrogating replacement of Sunnah weaponry, their use in modern battle field to fight the enemy of deen is permissible. It can be safely argued that purpose of Jihad is to protect the deen, lives of Muslims their property, spread deen in lands of infidel and the weapons used to achieve this does not really matter. The use of Sunnah weaponry by RasoolAllah (sallalahu alayhi was'salam) was result of what was available in his time, and there is no evidence of him prohibiting use of innovative weaponry. RasoolAllah (sallalahu alayhi was'salam) prohibited the killing of non-combatants, destruction of water sources, live stock, crops, religious places, therefore any modern weapon which result in large scale death (i.e. Nuclear Bomb), destruction of civilian infrastructure, contamination of water sources, are prohibited in Sharia because their nature is as such that they result violation of explicit instructions of beloved Messenger (sallalahu alayhi was'salam). On other hand if the modern weapons can be utilized in a manner which does not result in violation of clear, explicit, emphatic teachings of beloved Messenger (salallahu alayhi was'salam) then any modern weapon is permissible, as long as it does not kill by fire. Conclusion: The conclusion arrived is clear that the literal reading of these ahadith nor the literal application of the principles is valid. Primarily because the literalism eliminates the Sunnah of Ijtihad, and it eliminates the good innovations. Which RasoolAllah (sallalahu alayhi was'salam) said will earn the innovator and its practitioner reward from Allah (subhana wa ta'ala). The use of modern oral hygiene equipment, modern weaponry, are permissible because there is valid reason for their use, and use of these equipment is in absolute harmony with the principles of deen. In the context it means that oral hygiene is essential and modern equipment are a mean to achieve good oral hygiene. Same rule applies to weaponry, weapons which are in harmony with principles of deen, and help achieve the goals against enemies of Allah (subhana wa ta'ala) are permissible, excluding which are not. The principle: 'Every Innovation Replaces A Sunnah.'can be valid if interpreted with in context of deen: 'Every Innovation Replaces A Sunnah As Part Of Deen', also the principle: Every Act/Belief Which Did Not Exist In Time Of RasoolAllah/Sahabah Is Innovation.' if interpreted to mean: 'Every Act/Belief Which Did Not Exist In Time Of RasoolAllah/Sahabah As Part Of Deen And Later is Made Part Of Deen Is Innovation.'then these understandings are absolutely valid in light of many ahadith, and the beloved Messenger of Allah (sallalahu alayhi was'salam) said about such innovations: “And the most evil affairs are the innovations; and every innovation is error." Wama Alayna Ilal Balaghul Mubeen. Muhammed Ali Razvi
  24. Praiseworthy-Reprehensible Sunnah- Refuting Claim Sunnah Does Not Mean Innovation. Introduction: Definition of innovation as well as legitimacy of praiseworthy innovations and the practicing of praiseworthy innovations is disputed. As a result of this dispute there is great deal of tribulation in Ummah of beloved Prophet (sallalahu alayhi was'sallam) in form of Wahhabi edicts brandishing the Ahle Sunnat as innovators and ahlul jahanum (i.e. people of hellfire). This fitna can not be eliminated until the fundamental cause of tribulation isn't solved and that is the definition of innovation But if two academics attempt to explain their position of definition innovation from Qur’an/Sunnah then the evidences used by both parties become subject of dispute due to both sides having their own interpretations. In such circumstances it has become very difficult to reconcile two definitions of innovations with one another but it is not impossible.[1] Even though a reconciliation is possible between the two definitions of innovations it is not required to reconcile them rather the definition which accords the teaching of Prophet (sallalahu alayhi was'sallam) should be taught.[2] The Wahhabi definition of innovation[3] is based on those ahadith which point to evilness of innovations and on other hand the definition of Ahle Sunnat is based on all the ahadith on subject of innovations; ahadith which point to reprehensible innovations and ahadith informing of reward for praiseworthy innovations. Therefore we have two categories of innovation (i.e. Praiseworthy & Reprehensible) and it is the category of praiseworthy innovation as well as its evidences which Wahhabis object to. Hadith Of Reprehensible Innovation: Khadim presented the following hadith as evidence to prove to a Wahhabi that in Islam the notion of praiseworthy innovations is not repugnant and there is reward for praiseworthy innovations: Sahih Muslim, Book 034, Number 6466: "… them in succession until signs of happiness could be seen on his (sacred) face. Thereupon Allah's Messenger (may peace be upon him) said: He who introduced some good practice (i.e. Sunnah) in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect. And he who introduced some evil practice (i.e. Sunnah) in Islam which had been followed subsequently (by others), he would be required to bear the burden like that of one who followed this (evil practice) without theirs being diminished in any respect." The Hadith clearly states: “He who introduced some good Sunnah in Islam which was followed after him (by people) he would be assured of reward like one who followed it, ...” and “And he who introduced some evil practice Sunnah in Islam which had been followed subsequently (by others), ...” yet his counter argument was: “This hadith does not mention new biddah. Also its about reviving a Sunnah which people forgotten and neglected.”[4] His second point; the hadith is referring to forgotten/neglected Sunnahs has been already addressed in separate article and his first point in which he states that this hadith is not about innovations[5] will be discussed in this article. Innovation & Sunnah Of RasoolAllah (sallalahu alayhi was'sallam): Ahadith use many words to imply innovations: “... Wa iyyaqum wa muhdasatil ummuri fa innaha dhalalatun … bi Sunnati wa sunnati wa sunnati khulafa ar'rashideenal mahdiy'yeen”[6] here the word Sunnah as well as Muhdasa is used. In another hadith words Sunnah, muhdasa, and bidda are used to mean innovations: "bi sunnati wa sunnati khulafa ar'rashideenal mahdi'yeen … qullu muhdasa'tin bida´h, wa qullu bida´tin dalala."[7] therefore the word bidda does not have to be used to imply innovation. Rather any of the words muhdasa, haddasa, bidda, Sunnah, or even if none of these words are used but the sentence indicates bidda it will be understood as bidda as is in the case of: “... and monasticism, which they innovated (i.e. ibtada); We did not prescribe it for them ...”[8] Another version of Sahih Muslims hadith states: “... 'If anyone revives a Sunnah of my Sunnahs and dies afterward then for him is a reward like (that of) those who ... if anyone innovates a bidda of misguidance (i.e. ibtada'a bid'ata dhalalata) with which Allah and His Messenger are not pleased then he gets a sin like ...”[9] here the word Sunnah has been replaced with bidda indicating that the in Arabic language word bidda can be a substitute for Sunnah in this Hadith. Even though the text of the hadith is tempered with but it still is evidence for substitution of words. Conclusion: The words, Sunnah, Muhdasa, Bidda, Ibtida, are used to denote innovations in context of ahadith verse of Quran. And the interpretation of Wahhabis itself supports Ahle Sunnat's position that word Sunnah is in meaning of innovation (i.e. bidda) in hadith of Sahih Muslim. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi ----------------------------- Footnotes: -------------- - [1] Sufi definition consists of two categories praiseworthy & reprehensible innovations, the Wahhabi consists of 'Shar'aee Innovation' (i.e. Legislative Innovation), 'Ghair Shar'aee Innovation' (i.e. Non-Legislative Innovation). What ever Wahhabi's term as Innovation in sense of deen is 'Reprehensible Innovation' in jargon of Sufis, and whatever the Wahhabi's term 'Ghair-Shar'aee Innovation' in techincal jargon of Sufis its 'Praiseworthy Innovation'. This was just the brief harmonization (insha'allah ta'ala ul aziz) in near future khadim will write a comprehensive article on how the two definitions can be harmonized. - [2] This is because the fahdeelat (i.e. superiority), the barakah (i.e. blessing) is in definition of innovation which is in full accordance with teaching of Prophet (sallalahu alayhi was'sallam) and which is supported by the praiseworthy innovations of companion of Prophet (sallalahu alayhi was'sallam). - [3] Readers should note that the definition which the Wahhabi's adhere to predates their sect which emerged in the 17th century from Najd. Seikh Ahmad Sarhindi al Farooqi (alayhi rehma) popularly known has Mujadid Alif Saani, Imam e Rabbani used the definition of innovation which Wahhabis used some 100 year after him. The blame upon Wahhabi's is that they did not apply this definition of innovation has it was applied by the scholars of Ahle Sunnat likes of Seikh Ahmad Sarhindi (alayhi rehma). Instead they distorted it, invented their own Wahhabi rules and interpreted the definition of innovation according to them. - [4] Note his comment: “Also its about reviving a Sunnah which people forgotten and neglected.” is referring to this part of hadith: “He who introduced some good Sunnah in Islam which was followed after him (by people) he would be assured of reward like one who followed it, ...” if it is accepted that in the hadith new innovations are not being discussed but only reviving of Sunnahs which have been dead then the second part: “And he who introduced some evil Sunnah in Islam which had been followed subsequently (by others), ...” would imply that anyone who revives evil Sunnahs of Prophet (sallalahu alayhi was'sallam) for him as well as for Prophet (sallalahu alayhi was'sallam) there would be punishment. And we all know anyone who considers any Sunnah of RasoolAllah (sallalahu alayhi was'sallam) evil or believes that there is punishment for Messenger (sallalahu alayhi was'sallam) such a person is kaffir. The only acceptable understanding of the hadith is that it generally refers to innovations in both parts of the hadith. 1) If one was to argue for some “x” reasons the Sunnah in: “He who introduced some good Sunnah ...” refers to Sunnah of beloved Prophet (sallalahu alayhi was'sallam) and then argues that his position of hadith: “He who introduced some good Sunnah ...” referring to reviving of Sunnahs is therefore correct. 2) Also he states that second Sunnah in: “And he who introduced some evil Sunnah ...” refers to reprehensible innovation and not Sunnah of Rasoolallah (sallalahu alayhi was'sallam) therefore he is free of possible charge of apostasy. Response to such a person would be as fallowing: If the meaning of reviving the Sunnah of RasoolAllah (sallalahu alayhi was'sallam) is derived from hadith of Sahih Muslim without mutilating it then the implications are that the very concept of reviving Sunnah of beloved Prophet (sallalahu alayhi was'sallam) is praiseworthy innovation in Islam and this does not harm the position of Ahle Sunnat rather supports it, therefore it is accepted by Ahle Sunnat. If the interpretation is derived after mutilating the hadith then there is no need to respond to such heretical rejection and mutilation of Prophets words. On the second part of hadith if Sunnah is understood to mean evil innovation then the person has to accept that in the first part of the hadith of Sahih Muslim the the word Sunnah can mean praiseworthy innovation. The possibility of multiple interpretations is accordance with jawami al kalim (i.e. shortest expression bearing widest meanings) nature of ahadith. To summarize; in first part of hadith of Sahih Muslim if it is interpreted with aid of hadith of Tirmadhi then the interpretation of reviving Sunnah of Prophet (sallalahu alayhi was'sallam) is praiseworthy innovation in Islam, and in second part innovating anything which does not accord with teaching of Quran and Sunnah, not sanctioned by Quran and Sunnah, not in harmony with teachings of Islam is evil innovation. Regardless of how a Wahhabi interprets this Hadith the position of Ahle Sunnat is not refuted rather supported with their own interpretations. - [5] His saying that this hadith isn't about innovations was probally just a reflex response or not knowing how to deal with this difficulty in typical Wahhabi way. I am only responding to this point because I feel that brother who wrote above was reasonably knowledgeable about deen and if he can commit such a blunder many other less fortunate will also fall into same pit. - [6] i.e. “... beware of innovations in our affairs for that are misguidance … my Sunnah (i.e. practices) and Sunnah (i.e. innovations/practices) of rightly guided Khulafah.” [Ref: Tirmadhi, B44, Chap15, H2685] - [7] i.e. “... my Sunnah and Sunnah (i.e. innovation, practice) of the rightly-guided caliphs. … Avoid novelties, for every novelty is an innovation, and every innovation is an error.” [Ref: Dawood, B40, H4590] - [8] i.e. “... wa rahbaniy'yata nibtada'uha makatab'naha alayhim ...” [Ref: Surah 57:27] - [9] “... 'If anyone revives a Sunnah of my Sunnahs and dies afterward then for him is a reward like (that of) those who conduct themselves on it without deducting anything from their rewards. And if anyone innovates a bidda of misguidance (i.e. ibtada'a bid'ata dhalalata) with which Allah and His Messenger are not pleased then he gets a sin like the sins of those who observe it and nothing is deducted from the sins of the people.” [Ref: Tirmadhi, B44, Chap15, H2686] -----------------------------