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MuhammedAli

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  1. Salam alayqum wa rahmatullah wa barakaat, Ghulam Mustafa baee yeh darnay walay banday ka tareeq nahin balkay suljay huway aur zameer jaag banday kee nishani heh. Yeh khoobi achi cheez heh aur bandoon meh honi chahyeh yehni haq baat ki wazahat kerna aur us waqt taq biyan kerna jab taq wazia ho jahay mukhalif per aur phir khamosh ho jana aur haq baat qabool kerna. Pehli shart per meh be kafi munazray haar chuka hoon. Har banday meh achi aur buri khoobiyan hoti hen aur yeh achi meh say heh. Meray yeh kehnay ka matlab yeh nahin kay Thanvi acha thah sirf yeh khoobi achi thee. Shaytaan kay halat toh sab per wazia hen magar achahi us meh be thee. Us nay Hazrat Bilal radiallah ta'ala anhu ko kissi Surat kay fazail batahay. Thanvi ko Shaytan per qiyas ker lenh jis kay laheen aur bad bakht o baghi e hokam e illahi aur dushman e ahle eman aur kafir honay per kissi ko shaq nahin siwahay be-iman kay. Is mardood kay aqahid o nazriat ka radd keren joh Quran o Ahadith kay khilaf hen aur is kay batin ka mo-ayna nahin. Batin kay mo-aynay meh qiyas ka haath hota heh aur bazahir kuch nahin hota. Sirf apnay ek idea kay mutabiq banda fesla kerta heh joh ghalat be ho sakta heh aur darust be.Mujjay thanvi kee khoobi is leyeh lagi keun kay meh Sunni in do khoobiyoon kee waja say huwa hoon, haq ko pa ker qabool ker leeya, aur haq ko achi tera biyan kernay kay bad phir khamosh ho gaya aur logoon nay samnay aur peechay jeet kee baglen bajaheen magar khadam nay sabr ka daman nah chora aur khamosh raha. Magar alhamdulillah fatah haq ko hee milli aur jahan per meh kaam kerta thah sab joh bad mazhab ho chukay thay Sunni huway toh maghz mari khatam huwi. Haq baat ko biyan kernay kay baad khamoshi is leyeh behtr heh kuen kay har baat fori damagh meh nahin utarti insaan ko ghor o fikr kay baad samaj aati heh baat aur banda phir connection banata heh points ka dalahil nazriyat say. Munazroon meh joh aqalmand banda hota heh woh hamesha tareekay aur saleekay say apna mowaqif biyan toh kerta heh magar mawl esa hota heh kay agar kohi zera lachak aur narm ho toh dosra apni jheet kee baghlen bajata heh. Aur nafs parasti kay alam meh itna sabr kisi kay pass nahin aur agar ho toh bee banda apnay dost joh saath hotay hen un kee besati nah krwanay kee waja say majbooran bari bari deengen marta heh. Is tera shaytaan insaan kee aqal per parda dal deta heh. Agar kohi munazir apni ghalti ko mehsoos be keray aur ghalti tasleem ker leh toh yeh esa heh jesay munazray meh manna apnay aap ko aur apni maan behan ko nanga kerna, yehni joh sharmindgi aur zillat esa kernay say ho woh sirf ek ghalti tasleem kernay say millay toh kon gawara keray ga kay ghalti tasleem ker leh. Balkay is'see waja say munaziroon ka kohi fesla nahin hota. Agar kohi banda munaziray meh ghalti mehsoos ker be leh aur jab taq woh munazira kay ikhtimam bad jashan a fatah aur dastarbandi aur tareefi taqreeren sun ker farigh hota heh us waqt taq shaytaan nay us ko bula deeya hota heh kay us nay kia apnay mowaqif meh ghalti mehsoos kee thee. Agar doran e munazira agar munazir apnay mowaqif kee ghalt tasleem kerta heh toh kia aap samajtay hen kay aaj kay dawr meh maulvi tabka itna sakhi heh kay woh us kee pagri nahin uchalay ga aur us ko awaazen nahin kasay ga! Mujjay toh nahin lagta kay esa hoga. Agar munazir ba shahoor hoon aur mukhalif kee izzat ko lehaz keren aur ek dosray ka adab malhooz rakhen toh yaqeenan aksar munaziroon ka fesla ho jahay aur mukhalif party apnay mowaqif ka ghalat hona be tasleem ker leh ya kam say kam thora sa apni position say zeroor chal ka haq kee taraf ahay. Magar aaj kay munazir aur joh tabka sath hota heh un ko apni izat bachani hoti heh aur dosray kee izzat ko khaq milana hota heh is leyeh ba-shahoor sulja huwa aur khush aur narm tabiyat banda munazira kee taraf ana gawara nahin kerta. Munazra charb zubani, ilm, filmi type dialogues waghera
  2. Salam alayqum wa rahmatullah wa barakaat, Hamaray saath yahi kuch hoga abhi sirf shoroonwat heh. Ham nay Jihad ko chor ker ham Sunniyoon nay sab kuch apna leeya. Joh Nabi e kareem sallallahu alayhi was sallam nay jihad aur Wahhabiyoon ko qatal kernay kee taleem deeh woh hamari Sufi'at ko qabool nahin. Is leyeeh yahi kuch hoga hamaray saath.
  3. Jis ayaat per ungli aa jahay aur kafiroon kay wastay nazil huwi ho ussee ko musalmanoon per fit kertay hen.
  4. This guide is for the following article: http://www.islamimehfil.com/topic/21855-critical-analysis-of-first-principle-of-qawaid-al-arba/ A General Guide: To refute heretical belief, there are THREE methods: - Establishing Evidence Against - Explaining The Base - Combination Of The Two Example of first, somone uses plurals We, Us, Our, which Allah used for Himself to argue that Quran teaches Trinity. We refute that by quoting verses which establish Oneness. This would refute the claim of Christian. Example of second would be to explain why Allah used We, Us, Our for Himself. Arabic has plurals of numbers and majestay, Allah used plurals of majestay. example of thrid would be to use both first two in a single refutation. The best method IS THE THIRD.I use the last method in my writting, i explain the base evidence on which the heresy is based, the correct interpretation of heretics evidence automatically collapses the entire argument which heretic erects on incorrect interpretation then I establish the evidence against it.In the first principle I have given interpretations of the verse quoted by Muhammad bin Abdul Wahhab the correct interpretation automatically demolishes the argument based on it. Part One – A: Polytheists Believed Their Gods Have Authority In Affairs Of Creation: Muhammad bin Abdul Wahhab insinuated in his first principle that the polytheists of Makkah believed Tawheed Al Rububiyyah. Therefore in part the objective was to establish with evidences of Quran and Hadith that polytheists did not believe in Tawheed Al Rububiyyah as defined by the Wahhabis. Also evidence was quoted to prove that polytheists did believe idol-gods. The implication of polytheistic belief in many gods was further explained according to principles of Ahle Sunnat in footnote ten, part two, where it is stated; With this the very first premise of Muhammad bin Abdul Wahhab that the polytheists of Arabia believed in Tawheed Al Rububiyyah was refuted. The effect of this refutation is that Muhammad bin Abdul Wahhab cannot establish a connection between the Ahle Sunnat’s creed of Tawheed Al Rububiyyah and between polytheistic beliefs. Absence of similarity of belief automatically invalidates the charge of Ahle Sunnat being guilty of major Shirk because it was based on similarity of belief. Part One – B: Polytheists Did Not Truly Believe In Allah (subhanahu wa ta’ala): In the previous section the Wahhabi heretical belief that polytheists believed in Tawheed Al Rububiyyah of Allah was refuted. In this section the very idea that polytheists believed in Allah (subhanahu wa ta’ala) is being refuted because if it is established that the polytheist did not believe in Allah (subhanahu wa ta’ala) then automatically the lack of belief in Tawheed [Al Rububiyyah] will be established. This will further undermine the charge of Ahle Sunnat being guilty of major Shirk. Part One –C: The Belief And Disbelief Of Polytheists: In this part the discussions in part one A and B are concluded. Part Two – A: Polytheists Believed In A Allah Which Allowed Shirk: Part Two A continues from Part One B. Objective here is to further strengthen the already established position by pointing out what type of Allah (subhanahu wa ta’ala) they believed. In this section is it established that polytheists believed Allah (subhanahu wa ta’ala) allowed all type of Shirk. Which means they did not believe the true Allah (subhanahu wa ta’ala) who prohibited all types of Shirk. Polytheists of Makkah polluted their belief in Allah (subhanahu wa ta’ala) with Shirk therefore their belief was as if they didn’t believe in Allah (subhanahu w ata’ala). Correct the heading; Allah Of Poltheists Allowed All Forms Of Shirk Part Two – B: Muslims Believe In Allah Who Prohibits Shirks: Aim was to establish that Allah (subhanahu wa ta’ala) prohibits all type of Shirk and point out two differing versions of Allah. One believed by polytheists of Arabia and other believed by Prophet (sallallahu alayhi was’salam) and his followers. Prophet (sallallahu alayhi was’sallam) and his followers did not and do not believe in Allah which allowed, permitted and instructed Shirk they believed in Allah (subhanahu wa ta’ala) who prohibited all types of Shirk. Conclusion derived is that polytheists did not believe in Allah (subhanahu wa ta’ala) of Islam.Correct The Heading: The One True Allah Prohibited All Shirk: Part Two – C: Polytheists Believed In Allah (subhanahu wa ta’ala) With Shirk: Here the discussion of Part Two A and B is summarized in wider context of Quran. It should be pointed out that since it has been established that polytheists did not believe in Allah (subhanahu wa ta’ala) truly. This automatically refutes the claim that polytheists believed in Tawheed Al Rububiyyah of Allah (subhanahu wa ta’ala). Part Three - A: Allah (subhanahu wa ta’ala) Is Creator And Provider: The real objective was to give correct interpretation of the verse. The correct understanding of the verse is that it was to establish a common ground between polytheistic belief and Islamic belief about Allah (subhanahu wa ta’ala). Then to initiate a dialogue with polytheists and aim of this dialogue was to guide the polytheists to Tawheed. Using the verse quoted by Muhammad bin Abdul Wahhab I established practically how the dialogue will lead to Tawheed. With this correct understanding the Wahhabi belief that polytheists believed in Allah (subhanahu wa ta’ala) truly is refuted. Part Three – B: Allah (subhanahu wa ta’ala) Owns Hearing And Seeing: The real objective was to give correct interpretation of the verse by Muhammad bin Abdul Wahhab. […] Part Three – C: Allah (subhanahu wa ta’ala) Brings Dead Out Of Living And Living Out Of Dead: The real objective was to give correct interpretation of the verse by Muhammad bin Abdul Wahhab. […] Part Three – D: The Objective Behind Questioning Of Polytheists: This section concludes the discussion in part three A, B and C. Based on the evidence of the three mentioned sections conclusion is clear that the verse quoted by Muhammad bin Abdul Wahhab does not point to true belief of polytheists but rather uses common ground - name of the God i.e. Allah (subhanahu wa ta’ala) to initiate a dialogue with intention of guiding the polytheists to Tawheed. This explanation of the verse refutes Muhammad bin Abdul Wahhab’s heretical belief; polytheists believed Tawheed Al Rububiyyah, which he based on incorrect interpretation. Once again if polytheists did not believe in Allah (subhanahu wa ta’ala) then how can they believe in his Tawheed Al Rububiyyah! Part Four – A: Ability Of Allah To Do Anything To The Govern Universe: This section establishes what Mushrikeen believed Allah (subhanahu wa ta’ala) is able to do. Part Four – B: Inability Of Idols To Do Anything Within Creation: This section establishes idols are helpless, lifeless, and have no power or authority to do anything. Part Four – C: Is There A God Other Then Allah: This section continues from Part Four A but the difference is that here Allah (subhanahu wa ta’ala) questions the polytheists if there is a God with Him. The objective was after polytheists know what Allah does and idols cannot do anything they will reply there is no god with Allah. Part Four – D: Why Establish Ability Of One God And Inability Of Idol-gods: Part Four A, B, C, is concluded in D. The objective of the first three parts was to interpret the verse quoted by Muhammad bin Abdul Wahhab in light of genre it belongs to. In the wider context objective of the verse was to start a dialogue and then establish the absolute inability of idols and establish absolute authority, power of Allah to prove there is no other god except Allah. The correct interpretation is step toward refuting the Wahhabi claim that the verse in question points to polytheists believing in Tawheed Al Rububiyyah.
  5. salam alayqum wa rahmatullah wa barkaat, Sunneh meh aya heh kay Maulana Noorani rahimullah alayhi ta'ala nay alal ilaan Wahhabiyoon ko munazray ka challenge deeya thah UK kee kissi conference meh. Nateejan Wahhabiyoon nay un ko banned ker deeya.
  6. Introduction: In Kitab at-Tawheed Muhammad bin Abdul Wahhab argued; Muslims [of Arabian Peninsula] have fallen into major Shirk [for one or another reason] as a result killing and taking their property is lawful according to Islam. The main objective of this booklet titled Qawaid Al Arba[1] was to serve as an apologetic response to Ulamah of Ahle Sunnat who had refuted his teachings presented in Kitab at-Tawheed. In this small booklet Muhammad bin Abdul Wahhab explains the concise justification of takfir as well as murder of Muslims. This booklet is studied by his followers along side Kitab at-Tawheed to properly understand Wahhabi methodology. The principles taught in this booklet are employed to make takfir of Muslims, to defend the takfir of Muslims and to justify killing of Muslims. The vast majority of terrorist activity in Muslim lands; such has bombing of mosques, schools, busses, markets, beheadings of Muslims, is carried out by Wahhabi’s.[2] Under the pretext that those being targeted are not Muslims but polytheists.[3] Considering the importance of this short booklet among Wahhabi circles and the purpose it serves. I believe it is essential that contents of this booklet are refuted comprehensively. Muhammad Bin Abdul Wahhab’s First Principle: “That you know the Kuffaar who the Messenger fought used to affirm that Allah Ta’aala, was the Creator and the Disposer of all the affairs[4]but that didn’t enter them into Islam and the proof is the saying of the Most High: ”Say: Who provides for you from the sky and from the earth? Or who owns hearing and sight? And Who brings out the living from the dead and brings out the dead from the living? They will say: “Allah”. Say: Will you not then be afraid of Allah’s punishment (i.e.-for setting up partners with Allah)?” (10:31) Unravelling The First Principle: Polytheists believed in Allah (subhanahu wa ta’ala) as a supreme God under whose authority are all other gods.[5] The verse of Quran employed by Muhammad bin Abdul Wahhab builds on this belief of Polytheists because Polytheists believed Allah (subhanahu wa ta’ala) provides from the sky and earth. They also believed Allah (subhanahu wa ta’ala) owns the ability of hearing and seeing. Allah (subhanahu wa ta’ala) brings out the living from the dead and the dead from the living. On basis of this Muhammad bin Abdul Wahhab argued Polytheists believed Allah (subhanahu wa ta’ala) to be the Creator and the Disposer of all affairs. Question is; is this belief of Polytheists enough to conclude on their behalf that they believed in Allah (subhanahu wa ta’ala)? In order to answer this question correctly, first step would be to answer the following question; did the Polytheists only took Allah (subhanahu wa ta’ala) as the Creator and the Disposer of affairs of creation or did they attribute certain powers to their gods as well? If they did attribute certain powers to their idol-gods then what does this imply? Then the verse which Muhammad bin Abdul Wahhab quoted will be explained in the context of Quran. Allah (subhanahu wa ta’ala) asked these questions and noted their answers because to initiate a dialogue with the Polytheists. The objective of this dialogue was to lead the reader to conclusion that idols have no ability and there is no justifiable reason to believe in them as gods or to worship them as such.[6] Therefore the Polytheists should believe in the One, the Only God and worship Him. In other words the correct interpretation will establish the main objective of these questions was to lead the polytheists into believing in Oneness of Allah (subhanahu wa ta’ala). With the correct understanding of the verse the notion; polytheists believed in ‘Oneness of Lordship’ will be refuted. [To fully understand the last point please also refer to footnote 10, Part Two] Part One – A: Polytheists Believed Their Gods Have Authority In Affairs Of Creation: Polytheists believed in their gods having the ability to grant sustenance and sought sustenance from them. Allah (subhanahu wa ta’ala) therefore prohibited them from invoking their gods for sustenance: “For you worship Idols besides Allah, and ye invent falsehood. The things that ye worship besides Allah (i.e. mindu'nillah) have no power to give you sustenance: …” Then urged them to seek sustenance from Allah (subhanahu wa ta’ala😞 “… then seek ye sustenance from Allah, serve Him and be grateful to Him: to Him will be your return." [Ref: 29:17] Polytheists also believed their idol gods provide sustenance but they are dependent upon Allah (subhanahu wa ta’ala). In this context Allah (subhanahu wa ta’ala) questions them, implying a slave is not equal to the Master: “He sets forth for you a parable from your own-selves: Do you have partners among those whom your right hands possess (i.e. your slaves) to share as equals in the wealth? We have bestowed on you whom you fear as you fear each other? Thus do We explain the signs in detail to a people who have sense.” [Ref: 30:28] Implication is that, Allah (subhanahu wa ta’ala) who grants freely without restriction is better then the idol-gods who polytheists believe to be dependent and restricted to grant by Allah (subhanahu wa ta’ala). In commentary of verse; “O mankind! Remember the Grace of Allah upon you! Is there any Creator other than Allah who provides for you from the sky (rain) and the earth? There is no God except He. How then are you turning away (from Him)?” [Ref: 35:3] Ibn Abbas (radiallah ta’ala anhu) has indicated the false belief of Polytheists; idol-gods provide sustenance: “(O mankind) O people of Mecca! (Remember Allah's grace towards you) in the form of rain, provision and well-being! (Is there any creator) any god (other than Allah who provideth for you from the sky) rain (and the earth) vegetation? (There is no God save Him) who provides you. (Whither then are ye turned) from whence do you lie and claim that your deities provide for you?”[7] [Ref: Tafsir Ibn Abbas, 35:3] Polytheists believed their gods possessed the ability to harm/punish those who revile or displease them and it was due to this particular belief the Polytheists tried to frightened Prophet (sallallahu alayhi was’sallam) of their gods punishing him. In response to their attempt Allah (subhanahu wa ta’ala) revealed the following verse: “Is not Allah enough for his Servant? But they try to frighten thee with other (gods) besides Him! for such as Allah leaves to stray, there can be no guide.” [Ref: 39:36] Another verse quotes the words of Polytheists which they said to Prophet (sallallahu alayhi was’sallam😞 "We say nothing but that (perhaps) some of our gods may have seized thee with imbecility. “He said: "I call Allah to witness, and do ye bear witness, that I am free from the sin of ascribing, to Him." [Ref: 11:54] From this we gather that Polytheists believed in ability to inflict harm upon those who displease their gods. Polytheists believed their gods grant honor, power, glory: “And they have taken gods besides Allah that they might give them honor, power and glory.” [Ref: 19:81] All of these points establish that Polytheists believed their gods had some part to play in Rububiyyah of Allah (subhanahu wa ta’ala). Part One – B: Polytheists Did Not Truly Believe In Allah (subhanahu wa ta’ala😞 Allah (subhanahu wa ta’ala) instructs the believers to not to abuse the idol-gods of Polytheists incase they resort to abusing Allah (subhanahu wa ta’ala😞 “Revile not those unto whom they pray beside Allah lest they wrongfully revile Allah through ignorance. Thus unto every nation have We made their deed seem fair. Then unto their Lord is their return, and He will tell them what they used to do.” [Ref: 6:108] This begs the question, if Polytheists really believed in Allah (subhanahu wa ta’ala) would they abuse in their own? Common sense states if Polytheists believed in Allah (subhanahu wa ta’ala) truly and sincerely they would not resort to abusing Allah (subhanahu wa ta’ala). Allah (subhanahu wa ta’ala) states that Polytheists disbelieved in ar-Rahman: “Thus have We sent you to a community before which [other] communities have passed on so you might recite to them that which We revealed to you, while they disbelieve in the Most Merciful.[8] Say, "He is my Lord; there is no deity except Him. Upon Him I rely, and to Him is my return." [Ref: 13:30] This disbelief of Polytheists is also stated in another verse of Quran: “And were it not that mankind would have become of one community We would have provided for those who disbelieve in the Most Gracious, silver roofs for their houses, and elevators whereby they ascend.” [Ref: 43:33] Allah (subhanahu wa ta’ala) questions the Polytheists: “How can you disbelieve in Allah; knowing that you were dead and He gave you life? Then He will give you death, then again will bring you to life and then unto Him you will return.” [Ref: 2:28] This disbelief of Polytheists is explained, when Allah (subhanahu wa ta’ala) states; Polytheists disbelieved in Allah (subhanahu wa ta’ala) was invoked but believed in when the idol-gods were invoked with Allah (subhanahu wa ta’ala😞 “It will be said: "This is because, when Allah Alone was invoked [in worship] you disbelieved but when partners were joined to Him, you believed! So the judgment is only with Allah, the Most High, the Most Great!" [Ref: 40:12] Polytheists asked Musa (alayhis salam) to associate god-partners with Allah (subhanahu wa ta’ala) and in response Musa (alayhis salam) said to the polytheists: "You invite me to disbelieve in Allah and to join partners with Him of which I have no knowledge; and I invite you to the All-Mighty, the Oft-Forgiving!” [Ref: 40:42] This indicates associating a god-partner with Allah (subhanahu wa ta’ala) automatically implies disbelief in Allah (subhanahu wa ta’ala). Allah (subhanahu wa ta’ala) instructs Prophet (sallallahu alayhi was’sallam) to say that those who believe in idol-gods/al-Batil and disbelieve in Allah (subhanahu wa ta’ala) are the losers in this world and in hereafter: “Say: "Sufficient is Allah for a witness between me and you. He knows what is in the heavens and on earth." And those who believe in Batil[9] and disbelieve in Allah and it is they who are the losers.” [Ref: 29:52] Again note; Polytheists nominally believed in Allah (subhanahu wa ta’ala) but they are being charged with disbelieving in Allah (subhanahu wa ta’ala). Part One –C: The Belief And Disbelief Of Polytheists: From the presented evidence it is clear that Polytheists of Arabia believed in some ability for their idol gods and did not totally absolutely believe in Allah (subhanahu wa ta’ala) alone deals with affairs of the creation. They believed idol gods possessed ability to punish insubordination and ridicule. Out of the all affairs at least there is evidence for two affairs in which idol-gods were believed to be partners of Allah (subhanahu wa ta’ala). Polytheists also believed Allah (subhanahu wa ta’ala) having sons and daughters: “And say: "All the praises and thanks be to Allah, Who has not begotten a offspring (or a son), …” [Ref: 18:26] Putting it crudely, son/daughter of a donkey will be a donkey, son/daughter human will be human and son/daughter of a god or the God will be a god/God, son/daughter of Allah would be at least a lower case Allah if not upper case Allah.[10] Children with permission or without permission of parent/parents utilize the wealth and live life with certain responsibilities. Children partake in the affairs of father and if Allah (subhanahu wa ta’ala) had children they would be gods/goddesses type of sons and daughters. Polytheists believed their idol-gods, the sons/daughters of Allah (subhanahu wa ta’ala) will act in their favor if they are pleased with their devotion and grant their needs. The second reason for the worship of these idol-gods was that they believed worship of sons/daughters of Allah (subhanahu wa ta’ala) will bring them closer to Allah (subhanahu wa ta’ala😞 “Surely the religion is for Allah only. And those who take helpers besides Him: "We worship them only that they may bring us near to Allah." Verily Allah will judge between them concerning that wherein they differ. Truly, Allah guides not him who is a liar, and a disbeliever.” [Ref: 39:3] Their logic was just as a father/mother is happy with one who bestows gifts, demonstrates love, care, to their child Allah (subhanahu wa ta’ala) too will be pleased with the Polytheists. For these reasons Allah (subhanahu wa ta’ala) denies having children as well as anyone being partner in His rule: “And say: "All the praises and thanks be to Allah, Who has not begotten an offspring (or a son), and Who has no partner in (His) Dominion, nor He is low to have a helper. And magnify Him with all magnificence, Allah is the Most Great.” [Ref: 17:111] And the same is affirmed in another verse: “Say: "Allah knows best how long they stayed. With Him is (the knowledge of) the Unseen of the heavens and the earth. How clearly He sees, and hears (everything)! They have no Helper other than Him, and He makes none to share in His Decision and His Rule." [Ref: 18:26] This refutes those who believe Polytheists believed in ‘Tawheed Al Rububiyyah.’[11] In addition to this they took their idol-gods to be providers of sustenance and it was for this reason they were instructed in the Quran to invoke Allah (subhanahu wa ta’ala) alone for their need. It is apparent from the evidence that Polytheists did not believe in Allah (subhanahu wa ta’ala) as they should have. Therefore in reality they did not believe in Allah (subhanahu wa ta’ala) despite their claim that they do and their sayings about Allah (subhanahu wa ta’ala) were nothing more then mere lip service. Part Two – A: Polytheists Believed In A Allah Which Allowed Shirk: Polytheists of Makkah believed in Allah (subhanahu wa ta’ala) who had begotten daughters: “And they assign daughters unto Allah! - Glorified is He above all that they associate with Him! And unto themselves what they desire;” [Ref: 16:57] "Allah has begotten [daughters/sons]. And, verily, they are liars!” [Ref: 37:152]. Polytheists of Arabia disliked having daughters, they were deeply saddened by birth of a female child as a result some even buried their daughters alive: “And when the news of (the birth of) a female (child) is brought to any of them, his face becomes dark, and he is filled with inward grief!” [Ref: 16:58] To point the error of their belief in Allah (subhanahu wa ta’ala) having daughters Allah (subhanahu wa ta’ala) bases questions upon the dislike of Polytheists: “Has He (then) chosen daughters rather than sons?” [Ref: 37:153] “Or has He (Allah) only daughters and you have sons?” [Ref: 52:39] “Or has He taken daughters out of what He has created, and He has selected for you sons?” [Ref: 43:16] This question serves to establish in the minds of Polytheists that Allah (subhanahu wa ta’ala) took for himself what is disliked and granted them what is preferred by Polytheists. In another verse, Allah (subhanahu wa ta’ala) completely disowns all sorts of partners which the Polytheists in Arabia attributed to Allah (subhanahu wa ta’ala😞 “Yet, they join the Jinn as partners in worship with Allah, though He has created them; and they attribute falsely without knowledge sons and [angles as] daughters[12] to Him. Be He Glorified and Exalted above all that they attribute to Him.” [Ref: 6:100] Polytheists believed that Allah (subhanahu wa ta’ala) had gods as His partners and when Prophet (sallallahu alayhi was’sallam) taught Tawheed the Polytheists remarked: "Has he made the alihah (gods) (all) into one Ilah (God - Allah). Verily, this is a curious thing!" [Ref: 38:5] In refutation of their this belief Allah (subhanahu wa ta’ala) had god partners, it is stated in Quran: “There is no god except Him; He gives life and causes death. [He is] your Lord and the Lord of your first forefathers.” [Ref: 44:8] Part Two – B: Muslims Believe In Allah Who Prohibits Shirks: Allah (subhanahu wa ta’ala) states, those who say Allah (subhanahu wa ta’ala) has got a son have lied: “And to warn those who say; "Allah has taken a son." They have no knowledge of it, nor had their fathers. Grave is the word that comes out of their mouths; they speak not except a lie.” [Ref: 18:4/5] These liars are told of the punishment on day judgment for their lie of Allah (subhanahu wa ta’ala) having a son[/daughter]: “And on the Day of Resurrection you will see those who lied against Allah their faces will be black. Is there not in Hell an abode for the arrogant?” [Ref: 39:60] Allah (subhanahu wa ta’ala) informs the Polytheists about Himself so they have no doubt who Allah (subhanahu wa ta’ala) is: “Say, ‘He is Allah , [who is] One. Allah the Eternal Refuge. He neither begets nor is born. Nor is there to Him any equivalent.’" [Ref: 112:1/4] Polytheists said, they worship the idols gods to get close to Allah (subhanahu wa ta’ala😞 “Surely the religion is for Allah only. And those who take helpers besides Him: "We worship them only that they may bring us near to Allah." [Ref: 39:3] Allah (subhanahu wa ta’ala) informs the Polytheists: "You worship besides Allah only idols, and you only invent falsehood. Verily, those whom you worship besides Allah have no power to give you provision: so seek your provision from Allah (Alone), and worship Him and be grateful to Him. To Him (Alone) you will be brought back.” [Ref: 29:17] “And they were commanded not, but that they should worship Allah, and worship none but Him Alone and perform As-Salat and give Zakat, and that is the right religion.” [Ref: 98:5] In another verse Allah (subhanahu wa ta’ala) instructs the Polytheists to worship Him and not associate partners with him: “Worship Allah and join none with Him and do good to parents, kinsfolk, orphans, the poor, the neighbor who is near of kin, the neighbor who is a stranger, …” [Ref: 4:36] Allah (subhanahu wa ta’ala) also refutes the belief that there are god-partners with Allah (subhanahu wa ta’ala) by saying: “That is Allah, your Lord! there is no god but He, the Creator of all things: then worship ye Him: and He hath power to dispose of all affairs.” [Ref: 6:102] And states clearly that those who associate god partners with Allah (subhanahu wa ta’ala) will enter hell fire: “That is from what your Lord has revealed to you, [O Muhammad], of wisdom. And, [O mankind], do not make [as equal] with Allah another god, lest you be thrown into Hell, blamed and banished.” [Ref: 17:39] Part Two – 😄 Polytheists Believed In Allah (subhanahu wa ta’ala) With Shirk: Evidence establishes that Polytheists believed in Allah (subhanahu wa ta’ala) who begot daughters and sons. They also believed Allah (subhanahu wa ta’ala) had taken gods as his partners and believed Allah (subhanahu wa ta’ala) permitted, accepted, tolerated, the worship of idols as well as Jinns. On the basis of this it would be safe to say that Polytheists believed Allah (subhanahu wa ta’ala) tolerates, accepts, promotes, all polytheistic practices and beliefs. In short their version of belief, Allah (subhanahu wa ta ta’ala) was in-with all the polytheism. In contrast the Allah (subhanahu wa ta’ala) of Islam is opposite of what Polytheists. Allah (subhanahu wa ta’ala) prohibits associating idols as god-partners with Allah (subhanahu wa ta’ala). Rejects the notion of having sons and daughters. Prohibits worship of idol-gods and warns of punishment to those who worship others beside Him. Instructs worship of Himself and informs of rewards for doing so. Knowing these two differing versions of Allah (subhanahu wa ta’ala) explains why the Polytheists would abuse Allah (subhanahu wa ta’ala) if their idol-gods are reviled. The Allah (subhanahu wa ta’ala) which the Polytheists would be intending to revile, abuse would not be the Allah (subhanahu wa ta’ala) which promotes, permits, tolerates polytheism but the version of Allah (subhanahu wa ta’ala) who prohibits, warns against, and tells of punishment for polytheism. In this context the question rises; did the Polytheists truly and sincerely believed in Allah (subhanahu wa ta’ala)?[13] When Allah (subhanahu wa ta’ala) alone was invoked they disbelieved in Allah (subhanahu wa ta’ala) and only believed in Allah (subhanahu wa ta’ala) when idol-gods were made partners with Allah (subhanahu wa ta’ala😞 “It will be said: "This is because, when Allah Alone was invoked [in worship] you disbelieved but when partners were joined to Him, you believed! So the judgment is only with Allah, the Most High, the Most Great!" [Ref: 40:12] Another verse of Quran states about inhabitants of Arabian Peninsula: “And most of them believed in Allah, but not without Shirk.” [Ref: 12:106] They did not believe in Allah (subhanahu wa ta’ala) as they should have therefore in reality their belief in Allah (subhanahu wa ta’ala) amounted to nothing, equaled to disbelief of Allah (subhanahu wa ta’ala😞 “Say: "Sufficient is Allah for a witness between me and you. He knows what is in the heavens and on earth." And those who believe in Batil and disbelieve in Allah and it is they who are the losers.” [Ref: 29:52] Just as Christians believe in Prophet Isa (alayhis salam) but in reality have disbelieved in Prophet Isa (alayhis salam) by rejecting his teachings. In similar fashion Polytheists nominally believed in Allah (subhanahu wa ta’ala) but because they did not believe as they should have therefore their belief amounts to disbelief in Allah (subhanahu wa ta’ala). Part Three - A: Allah (subhanahu wa ta’ala) Is Creator And Provider: Allah (subhanahu wa ta’ala) states: “Indeed, it is Allah who is the Provider, the firm possessor of strength.” [Ref: 51:58] Allah (subhanahu wa ta’ala) questions the Polytheists: ”Say: Who provides for you from the sky and from the earth?” and then narrates their answer: “They will say: “Allah!” [Ref: 10:31] In a verse of Quran Allah (subhanahu wa ta’ala) questions the Polytheists: “O mankind! Remember the Grace of Allah upon you! Is there any Creator other than Allah who provides for you from the sky (rain) and the earth? There is no God except He. How then are you turning away (from Him)?” [Ref: 35:3] In another verse of Quran Allah (subhanahu wa ta’ala) questions the Polytheists: “Allah is the one who created you, then provided for you, then will cause you to die, and then will give you life. Are there any of your "partners" who does anything of that? Exalted is He and high above what they associate with Him.” [Ref: 30:40] Even though they believed Allah (subhanahu wa ta’ala) provides they sought the sustenance from their idols and Allah (subhanahu wa ta’ala) informs them: “For you worship Idols besides Allah, and ye invent falsehood. The things that ye worship besides Allah (i.e. mindu'nillah) have no power to give you sustenance: then seek ye sustenance from Allah, serve Him and be grateful to Him: to Him will be your return." [Ref: 29:17]The belief of Polytheists that Allah (subhanahu wa ta’ala) provides was nominal because they sought their provisions from their idol-gods. Based on nominal affirmation of belief in Allah (subhanahu wa ta’ala) being the only Creator and the Sustainer the Quranic argument is; if there is no Creator nor a Provider besides Allah (subhanahu wa ta’ala) and there is no partner with Allah (subhanahu wa ta’ala) in providing [from earth and skies]. Then there is no God except Allah (subhanahu wa ta’ala). If there was god besides Allah (subhanahu wa ta’ala) then this god must be a partner with Allah (subhanahu wa ta’ala) and this partner must be creator as well as a provider otherwise he/she is not god/goddess.[14] Polytheists believing contrary to these established concepts [i.e. believing that idols do not, provide, create, sustain] allowed Allah (subhanahu wa ta’ala) to refute their belief in many gods and establish the reason of Tawheed in the following verse: “O mankind! Remember the Grace of Allah upon you! Is there any Creator other than Allah who provides for you from the sky (rain) and the earth? [15] There is no God except He. How then are you turning away (from Him)?” [Ref: 35:3] Further in another verse of Quran Allah (subhanahu wa ta’ala) detailed the consequences if there were more then the One God: “!If there were, in the heavens and the earth, other gods besides Allah, there would have been confusion in both! but glory to Allah, the Lord of the Throne: (High is He) above what they attribute to Him!” [Ref: 21:22] Part Three – B: Allah (subhanahu wa ta’ala) Owns Hearing And Seeing: Allah (subhanahu wa ta’ala) states that He has created the hearing and seeing: “Say, "It is He who has produced you and made for you hearing and vision and hearts; little are you grateful." [Ref: 67:23] Polytheists affirmed that Allah (subhanahu wa ta’ala) owns the ability of hearing and seeing: “Or Who owns hearing and sight?” “They will say: “Allah!” [Ref: 10:31] Allah (subhanahu wa ta’ala) states: "The lightning almost snatches away their sight. Every time it lights [the way] for them, they walk therein; but when darkness comes over them, they stand [still]. And if Allah had willed, He could have taken away their hearing and their sight. Indeed, Allah is over all things competent." [Ref: 2:20] In another verse of Quran Allah (subhanahu wa ta’ala) poses the question, which god other than Allah (subhanahu wa ta’ala) will bring back the hearing and sight, if Allah (subhanahu wa ta’ala) decided to take it away from them: “Say, "Have you considered; if Allah should take away your hearing and your sight and set a seal upon your hearts, which god other than Allah could bring them [back] to you?" Look how we diversify the verses; then they [still] turn away.” [Ref: 6: 46] Implication of which is that there is no other God besides Allah (subhanahu wa ta’ala) who can grant and take the sight and hearing. Allah (subhanahu wa ta’ala) states: “Yet they have taken besides Him other gods who created nothing but are themselves created, and possess neither harm nor benefit for themselves, and possess no power death, nor life, nor of raising the dead.” [Ref: 25:3] Considering this fact that only Allah (subhanahu wa ta’ala) could bring back the sight, question to Polytheists is; "How do you worship besides Allah something which has no power either to harm or benefit you? But it is Allah Who is the All-Hearer, All-Knower." [Ref: 5:76] Implying; you have no justifiable reason to worship them because these idol-gods do not harm you or benefit you. If they could benefit they would prevent their sight being taken away in the first instance or at least be able to bring it back. Allah (subhanahu wa ta’ala) had informed the polytheists: “And We sent not before you any messenger except that We revealed to him that, "There is no god except Me, so worship Me." [Ref: 21:25] and in another verse: “That is Allah, your Lord! There is no god but He, the Creator of all things: then worship you Him: and He has power to dispose of all affairs.” [Ref: 6:102] Part Three – 😄 Allah (subhanahu wa ta’ala) Brings Dead Out Of Living And Living Out Of Dead: Allah (subhanahu wa ta’ala) questions the polytheists: “Who brings out the living from the dead and brings out the dead from the living?” A bit further in the verse their response is quoted: “They will say: Allah!” [Ref: 10:31] The polytheists affirm it is Allah (subhanahu wa ta’ala) who brings out the dead from the living and living from the dead. This is clearly stated in the following verse: “Indeed, Allah is the cleaver of grain and date seeds. He brings the living out of the dead and brings the dead out of the living. That is Allah; so how are you deluded?” [Ref: 6:95] How Allah (subhanahu wa ta’ala) brings out the living out of the dead is explained: “He brings the living out of the dead and brings the dead out of the living and brings to life the earth after its lifelessness. And thus will you be brought out.” [Ref: 30:19] Let me give another example of how Allah (subhanahu wa ta’ala) brought the living from the dead and dead from living. Allah (subhanahu wa ta’ala) brings the dead humans to life, he will cause them to die and will raise them again: “How can you disbelieve in Allah? Seeing that you were dead and He gave you life. Then He will give you death, then again will bring you to life (on the Day of Resurrection) and then unto Him you will return.” [Ref: 2:28] There are two types of deaths, one, period of none existence in which neither body existed nor soul. Second form of death is where soul is separated from body. In this sense, period before our birth is also death because soul exists without body. Our birth is first life and our death after birth is similar to type of death where soul exists separately from body. In other words period after creation of soul is same as period after soul is separated from body. Our second life will be when our bodies are united with the souls again for judgment. This establishes how Allah (subhanahu wa ta’ala) brings the living from dead and dead from the living. This is why the polytheists will say: “They will say, "Our Lord, You made us lifeless twice and gave us life twice, and we have confessed our sins. So is there to an exit any way?" [Ref: 40:11] Once Allah (subhanahu wa ta’ala) establishes from the mouths of polytheists that Allah (subhanahu wa ta’ala) is the One who brings out the living from dead and dead from living then question is asked: “Or have they taken gods from the earth who raise the dead?” [Ref: 21:21] Indicating the gods which the polytheists believe are partners with Allah (subhanahu wa ta’ala) are unable to create anything. Arguing their gods are unable to do anything: “Yet they have taken besides Him other gods who created nothing but are themselves created, and possess neither harm nor benefit for themselves, and possess no power (of causing) death, nor (of giving) life, nor of raising the dead.” [Ref: 25:3] Implication is that those whom you take as gods as partners with Allah (subhanahu wa ta’ala) if they were really gods they would be able to do all which the One and the Only God is able to and their inability establishes the message of Prophet (sallallahu alayhi was’sallam😞 “Say, [O Muhammad], "O mankind, indeed I am the Messenger of Allah to you all, [from Him] to whom belongs the dominion of the heavens and the earth. There is no God except Him; He gives life and causes death." So believe in Allah and His Messenger, the unlettered prophet, who believes in Allah and His words, and follow him that you may be guided.” [Ref: 7:158] Part Three – 😧 The Objective Behind Questioning Of Polytheists: Verse quoted by Muhammad bin Abdul Wahhab questions the polytheists and then records their answer. The objective of the verse was to establish a common ground between the Muslims and polytheists. Despite their belief in Allah (subhanahu wa ta’ala) being nominal and in reality they did not believe in Allah (subhanahu wa ta’ala) as they should have. The polytheists believed in Allah (subhanahu wa ta’ala) to be a God from many gods but who has authority over all other gods. Their version of Allah permitted all types of Shirk therefore they did not believe in haqiqi Allah (subhanahu wa ta’ala) and is the reason why Allah (subhanahu wa ta’ala) states: “Thus have We sent you to a community before which [other] communities have passed on so you might recite to them that which We revealed to you, while they disbelieve in the Most Merciful. Say, "He is my Lord; there is no deity except Him. Upon Him I rely, and to Him is my return." [Ref: 13:30] Once a common ground was established Allah (subhanahu wa ta’ala) then built upon this common ground to establish with arguments the Oneness of Allah (subhanahu wa ta’ala). To establish with reason and arguments; there is no God other then Allah (subhanahu wa ta’ala). If there was a god or gods with Allah (subhanahu wa ta’ala) then these gods would also be able provide from sky and earth. They will also be able to bring back the ability of hearing and seeing when Allah (subhanahu wa ta’ala) takes it away and bring the living from dead like Allah (subhanahu wa ta’ala) does so. The whole verse establishes a common ground between Muslims and polytheists. Then guide the discussion toward the Oneness of God as well as rejection/negation of the concept of One God being supreme ruler over less powerful gods. Part Four – A: Ability Of Allah To Do Anything To The Govern Universe: Allah (subhanahu wa ta’ala) states: “If you asked them, "Who created the heavens and earth and subjected the sun and the moon?" they would surely say, " Allah ." Then how are they deluded?”[16] [Ref: 29:61] On this topic of universe Allah (subhanahu wa ta’ala) also stated: “Allah is He Who raised the heavens without any pillars that you can see. Then, He [decided to] Istawa over the Throne. He has subjected the sun and the moon! Each running (its course) for a term appointed. He regulates all affairs, explaining the Ayat in detail, that you may believe with certainty in the meeting with your Lord.” [Ref: 13:2] And states that everything in universe is governed by Allah (subhanahu wa ta’ala😞 “He arranges [each] matter from the heaven to the earth; then it will ascend to Him in a Day, the extent of which is a thousand years of those which you count.” [Ref: 32:5] Allah (subhanahu wa ta’ala) asks another question from the Polytheists: “And if thou wert to ask them: Who causes water to come down from the sky, and therewith revives the earth after its death? They verily would say: Allah! Say: Praise be to Allah! But most of them have no sense.”[Ref: 29:63] Further Polytheists are asked: "...who is it that sustains you (in life) from the sky and from earth?” Or who is it that has power over hearing and sight? And who is it that brings the living from the dead and the dead from the living? And who is it that rules and regulates all affairs? They will quickly say: Allah! Say: Will you not then show piety to Him'' [Ref: 10:31] In another verse three questions are posed to Polytheists: “Say: Unto Whom (belongs) the earth and whosoever is therein, if you have knowledge? They will say: Allah! Say: Will ye not then remember? Say: Who is Lord of the seven heavens and Lord of the tremendous Arsh? They will say: Allah! Say: Will ye not then keep duty (unto Him)? Say: In Whose hand is the dominion over all things and He protects while against Him there is no protection, if you have knowledge? They will say: Allah! Say: How then are ye bewitched?“ [Ref: 23:84-89] Allah (subhanahu wa ta’ala) demonstrates the inability of the idol-gods of Polytheists: "If indeed, you ask them who is it that created the heavens and the earth, they would be sure to say, Allah! Say : See you then the things that you invoke besides Allah? Can they, if Allah wills some penalty for me, remove His penalty? Or if He will some grace for me, can they keep back His grace?" [Ref: 39:38] In another verse Allah (subhanahu wa ta’ala) states that when Polytheists are under difficult situation they invoke Allah (subhanahu wa ta’ala😞 “And when harm touches you upon the sea, those that you call upon besides Him are lost from you – except Him (Allah alone). But when He brings you safely to land, you turn away (from Him). And man is ever ungrateful.” [Ref: 17:67] When He removes the difficulty then they turn away a party from amongst them turns to other gods: “And whatever you have of favor - it is from Allah . Then when adversity touches you, to Him you cry for help. Then when He removes the adversity from you, immediately a party of you associates others with their Lord.” [Ref: 16:53/54] In another verse Allah (subhanahu wa ta’ala) states most of residents of Arabian Peninsula did not believe in Allah (subhanahu wa ta’ala) without Shirk: “And most of them believed in Allah, but not without Shirk.” [Ref: 12:106] Part Four – B: Inability Of Idols To Do Anything Within Creation: Allah (subhanahu wa ta’ala) narrates what Prophet Ibrahim (alayhis salam) said to his uncle Azhar which was also relevant to the context of Arabian Peninsula: “When he said to his father: "O my father! Why do you worship that which hears not, sees not and cannot avail you in anything?” [Ref: 19:42] This process of questioning the polytheists continued in many verses of the Quran. Allah (subhanahu wa ta’ala) questions the polytheists: “How can you worship other then Allah something which has no power either to harm or benefit you? But it is Allah Who is the All-Hearer, All-Knower." [Ref: 5:76] “And they worship besides Allah things that harm them not, nor profit them, and they say: "These are our intercessors with Allah." [Ref: 10:18] “Say: "Tell me, if Allah made day continuous for you till the Day of Resurrection. Who is the god besides Allah who could bring you night wherein you rest? Will you not then see?" [Ref: 28:72] “Have they taken others as intercessors besides Allah? Say: "Even if they [the gods] have power over nothing whatsoever and have no intelligence?" [Ref: 39:43] “Say: "Who can guard and protect you in the night or in the day from the (punishment of the) Most Gracious?" Nay, but they turn away from the remembrance of their Lord. Or have they gods who can guard them from Us? They have no power to help themselves, nor can they be protected from Us.” [Ref: 21:42/43] In the following verse Allah (subhanahu wa ta’ala) alludes to the destruction of idol-gods by Prophet Ibrahim (alayhis salam) establishing the lack of ability to defend themselves: “Do they attribute as partners to Allah those who created nothing but they themselves are created And they are unable to [give] them help, nor can they help themselves?” [Ref: 7:191/192] The objective of this questioning was to establish; the idol-gods of Polytheists are unable to do anything enquired about. Therefore Allah (subhanahu wa ta’ala) tells about the inability of idol-gods: “Yet they have taken besides Him other gods who created nothing but are themselves created, and possess neither harm nor benefit for themselves, and possess no power (of causing) death, nor (of giving) life, nor of raising the dead.” [Ref: 25:3] About the ability of creating anything Allah (subhanahu wa ta’ala) states regarding idol-gods: “Verily those on whom you call besides Allah, cannot create (even) a fly, even though they combine together for the purpose. And if the fly snatches away a thing from them, they will have no power to release it from the fly. So weak are (both) the seeker and the sought.” [Ref: 22:73] Allah (subhanahu wa ta’ala) tells why they are unable to create anything: “And those they invoke other than Allah create nothing, and they [themselves] are created. They are, [in fact], dead, not alive, and they do not perceive when they will be resurrected.”[Ref: 16:21/22] Allah (subhanahu wa ta’ala) questions the polytheists in another verse about their idol-gods: "If indeed, you ask them who is it that created the heavens and the earth, they would be sure to say: Allah! Say: See you then the things that you invoke besides Allah? Can they, if Allah wills some penalty for me, remove His penalty? Or if He will some grace for me, can they keep back His grace?" [Ref: 39:38] The objective of this question is to make the polytheists realize the inability of their gods. The inability is due to being created by men out of earthly materials and having all features but no life in them: “Do they have feet by which they walk? Or do they have hands by which they strike? Or do they have eyes by which they see? Or do they have ears by which they hear? Say: "Call your 'partners' and then conspire against me and give me no respite.” [Ref: 7:195] Part Four – 😄 Is There A God Other Then Allah: Allah (subhanahu wa ta’ala) questioned the polytheists: “Is not He [better than your gods] Who guides you in the darkness of the land and the sea, and Who sends the winds as heralds of glad tidings, going before His Mercy (rain)? Is there any god with Allah? High Exalted be Allah above all that they associate as partners (to Him)!” [Ref: 27:63] In another verse Allah (subhanahu wa ta’ala) asks: “Is He [not best] who responds to the desperate one when he calls upon Him and removes evil and makes you inheritors of the earth? Is there a god with Allah? Little do you remember.” [Ref: 27:62] Also Allah (subhanahu wa ta’ala) questions: “Is not He Who has made the earth as a fixed abode, and has placed rivers in its midst, and has placed firm mountains therein and has set a barrier between the two seas? Is there any god with Allah? Nay, but most of them know not!” [Ref: 27:61] “Is not He who originates creation, and shall thereafter repeat it and who provides for you from heaven and earth? Is there any god with Allah? Say: "Bring forth your proofs, if you are truthful." [Ref: 27:64] “Or have they an a god other than Allah? Glorified be Allah from all that they ascribe as partners (to Him).” [Ref: 52:43] “[More precisely], is He [not best] who created the heavens and the earth and sent down for you rain from the sky, causing to grow thereby gardens of joyful beauty which you could not [otherwise] have grown the trees thereof? Is there a deity with Allah? [No], but they are a people who ascribe equals [to Him].” [Ref: 27:60] These verses continued the theme of ability of Allah (subhanahu wa ta’ala) and the inability of idol-gods. Allah (subhanahu wa ta’ala) continues to enquire from polytheists in order to further establish; inability of idol-gods. One who considers all the facts which Allah (subhanahu wa ta’ala) has established, will affirm: “That is Allah, your Lord! There is no god but He, the Creator of all things: then worship ye Him: and He hath power to dispose of all affairs.” [Ref: 6:102] “There is no deity except Him; He gives life and causes death. [He is] your Lord and the Lord of your first forefathers.” [Ref: 44:8] “And your Allah is One Allah. There is no god but He, Most Gracious, Most Merciful.” [Ref: 2:163] And will censor as Allah (subhanahu wa ta’ala) censored: “And Allah has said: "Do not take for yourselves two deities.[17] He is but one God, so fear only Me." [Ref: 16:51] The inability of idol-gods substantiates the position of Oneness of God and establishes there is no god partner with Allah (subhanahu wa ta’ala). Part Four – 😧 Why Establish Ability Of One God And Inability Of Idol-gods: Polytheists believed Allah (subhanahu wa ta’ala) is the Creator of heavens and earth. He is the sender of rain from clouds and with which dead earth is given life by Him. He has power over seeing, hearing and He alone regulates all the affairs in creation as a supreme Deity. They believed to Allah (subhanahu wa ta’ala) alone belongs all that is creation including subordinate gods and His is dominion over all things including subordinate gods. He protects all that is in creation and none can protect against Him. Not even their subordinate gods and the proof is when inflicted with adversity polytheists only invoked Allah (subhanahu wa ta’ala) because they believed Allah (subhanahu wa ta’ala) alone can avail from distress. Coming to the idol-gods Allah (subhanahu wa ta’ala) establishes that idols cannot see, hear, nor help anyone. Also lack the ability to benefit and harm themselves as well as others. Nor these idol-gods have any authority in the affairs of universe. If they did they would be able to bring night over day and day over night as they please. These idol-gods possess no intelligence and are unable to create anything. They are dead lifeless and they do not know when the dead people will be raised again. Allah (subhanahu wa ta’ala) asks the polytheists a question knowing they cannot say their idol-gods are not better then Allah (subhanahu wa ta’ala😞 “Say: "Praise and thanks be to Allah, and peace be on His slaves whom He has chosen! Is Allah better or (all) that you ascribe as partners (to Him)?" [Ref: 27:59] In short Allah (subhanahu wa ta’ala) established the absolute inability of idol-gods of polytheists. After establishing the characteristics of the One true and the Only God as well as the role this One God plays in His creation. Then Allah (subhanahu wa ta’ala) establishes the absolute inability of idol-gods to prove the those whom the polytheists have taken as gods are not gods. If they were gods they would be able to do all which Allah (subhanahu wa ta’ala) the One and the Only God can do and does. The inability of the idol-gods of polytheists established there is no other God with Allah (subhanahu wa ta’ala). Part Five – A: Wrong Methodology Of Determining Kufr: Muhammad bin Abdul Wahhab wrote: “That you know the Kuffaar who the Messenger fought used to affirm that Allah Ta’aala, was the Creator and the Disposer of all the affairs but that didn’t enter them into Islam and the proof is the saying of the Most High: …” We know Christians believe in Prophet Isa (alayhis salaam). They believe he was born from virgin, an angel came to his mother, informed her of his birth, he is word of God. With affirming all this, just like Muslims, they remain disbelievers. The cause of their disbelief is they believe Prophet Isa (alayhis salaam) died on the cross. They also believe he was/is god, son of god, instructed and approved his own worship. Christians are disbelievers due to their rejection of teaching of Tawheed, Prophet-hood of Prophet Muhammad (sallallahu alayhi was’sallam). as well as other Islamic essential teachings. Similarly the polytheists of Arabian Peninsula were deemed polytheists on the account of their beliefs which contradicted Tawheed. Such as taking idols as gods and worshiping them as gods while believing Allah (subhanahu wa ta’ala) is supreme God. Their belief in some aspects of Rububiyyah for Allah (subhanahu wa ta’ala) does not mean they believed every aspect of Rububiyyah. There is no EXPLICIT verse of the Quran or hadith which confirms that polytheists believed in EVERY aspect of Rububiyyah of Allah (subhanahu wa ta’ala). If one agrees with theory; polytheists did not associate partners with Allah (subhanahu wa ta’ala) in Rububiyyah. Even then polytheists remain polytheists because they did not believe in Oneness of God. Therefore employing beliefs which are common between Muslims and non-Muslims to establish disbelief of Muslims is pure display of jahl. The correct methodology to establish Kufr of a person is to determine the belief and then find evidence from Quran/Sunnah, which establishes the belief as Shirk or Kufr. Part Five – B: Polytheists Believed Some Aspects Of Tawheed: Muhammad bin Abdul Wahhab intended to establish; ‘affirming a aspect of Tawheed while negating others will not enter anyone into Islam.[18] Arab polytheists only affirmed a aspect of Tawheed therefore Arab polytheists were not Muslims and ‘Muslims’ like the polytheists believed in a aspect of Oneness of Allah (subhanahu wa ta’ala) while negating others.’ The manner in which Tawheed Al Rububiyyah is defined by Wahhabiyyah to argue polytheists believed in Tawheed Al Rububiyyah has already been refuted with clear evidences in first part of the article. The polytheists believed their gods had powers to inflict harm: "We say nothing but that (perhaps) some of our gods may have seized thee with imbecility. “He said: "I call Allah to witness, and do ye bear witness, that I am free from the sin of ascribing, to Him." [Ref: 11:54] And they believed these gods can grant honor, power and glory: “And they have taken gods besides Allah that they might give them honor, power and glory.” [Ref: 19:81] If this is not attributing partner with Allah (subhanahu wa ta’ala) in Rububiyyah then what else is it! This proves polytheists did not believe in Tawheed Al Rububiyyah as defined by Wahhabiyyah. Polytheists did not believe in any aspect of Tawheed nor did they believe in Allah (subhanahu wa ta’ala) as they should have. They attributed to Him daughters/sons and daughters/sons of Allah (subhanahu wa ta’ala) would be Allah’s in their own right. They did not believe in Oneness of God because they attributed three-hundred-sixty plus gods as partners with Allah (subhanahu wa ta’ala). For them to truly believe in Oneness of Lordship of Allah (subhanahu wa ta’ala) it is fundamental that they affirm Oneness of Allah (subhanahu wa ta’ala). Without affirming Oneness and without disassociating all the partner-gods, they do not believe in Oneness. Polytheists only believed in Lordship of Allah (subhanahu wa ta’ala) without the Oneness. Also their belief in Allah (subhanahu wa ta’ala) was nominal and if they were sincere they would not have resorted to abusing Allah (subhanahu wa ta’ala). Their true and sincere belief was for their idol-gods but some did believe in Allah (subhanahu wa ta’ala) as they believed in their idol-gods. In contrast to polytheists the Ahle Sunnat have always believed in Tawheed of Allah (subhanahu wa ta’ala) in all aspects[19] and refute and reject all types of Shirk[20]. Therefore drawing a parallel between a none existent connection and basing on this none existent connection the belief; ‘Muslims’ have fallen into major Shirk, results in returning the charge of major Shirk to one who levelled it. Part Five – 😄 Wrong Method Of Figuring Out The Beliefs: Saleh Ibn Fawzan’s explanation of first principle of Qawaid Al Arba indicates Muhammad bin Abdul Wahhab intended to argue that scholars of Ahle Sunnat only affirm Tawheed Al Rububiyyah and nothing more just like the polytheists of Makkah. Quoting a verse of Quran originally revealed for polytheists and then inferring the belief of Muslims from it, is pure foolishness. Belief of Muslims is what they affirm with tongue and confirm with heart. It is important to point out that no scholar of Ahle Sunnat ONLY believed in Tawheed Al Rububiyyah. Scholars of creed have written in numerous books the creed of Tawheed. They have classified Tawheed as explained in footnote ten, part four. I very much doubt Saleh Ibn Fawzan was ignorant of this fact and I believe he lied to cover–up the Khariji methodology of Muhammad bin Abdul Wahhab. It is clear that Muhammad bin Abdul Wahhab derived his understanding of what Muslims believe from the verse of Quran which was revealed for polytheists. The verse establishes polytheists believed Allah (subhanahu wa ta’ala) controlled the affairs of universe. On basis of this Muhammad bin Abdul Wahhab automatically assumed the ‘polytheists’ in his time also only believe in Rububiyyah so he could justify the takfir of Muslims. Even though the takfir of Muslims was based on creed which was derived from verses revealed for non-Muslims. Part Five – 😄 The Worst From Among The Creation: Muhammad bin Abdul Wahhab employed a verse of the Quran which was revealed describing what the polytheists of Makah believed. Then based on this verse he alleged that his contemporary Muslims also believed in Tawheed al Rububiyyah while negating other aspects of Tawheed. Implying that his contemporary Muslims were not Muslims just like the polytheists of Makkah were not Muslims. The methodology on basis of which Muhammad bin Abdul Wahhab deduce the belief of Muslims was also of Khawarij who were the earliest apostates of Islam. Abdullah Ibn Umar (radiallah ta’ala anhu) is recorded to have described these Khawarij and their methodology in a Hadith: “... And Ibn Umar used to consider them (the Khawarij and the Mulhidun) the worst of Allah's creatures and said: "These people took some verses that had been revealed concerning the disbelievers and interpreted them as describing the believers." [Ref: Bukhari, Vol 9, P49, Chap6] Those who abandon the way of Ahle Sunnah and choose for them the way of Ahlul Khawarij the earliest apostates they are one of them. We are the people who follow Sunnah of Prophet (sallallahu alayhi was’sallam) and his methodology. We are the people who adhered to the methodology of Jammah of companions and Jammah of Muslims. Therefore we derive the beliefs of Muslims from what they affirm with tongue. Not by employing verses which were revealed regarding polytheists and then derive from these verses beliefs of Muslims. We thank Allah (subhanahu wa ta’ala) that we are Muslims. Part Six – A: Why The First Principle: Muhammad bin Abdul Wahhab insinuated his belief about his contemporary Muslims in the form of this principle. He believed even though his contemporary Muslims affirmed belief in Allah (subhanahu wa ta’ala) they are not Muslim because they partly affirmed Tawheed and not entirely. Just as polytheists affirmed belief; Allah (subhanahu wa ta’ala) was the Creator and the Disposer of all the affairs, but still remained polytheistic disbelievers because they partly believed in Tawheed. The matter of fact is; his contemporary Muslims were fully conversant with Tawheed and possessed enough essential knowledge of Shirk to keep away from major Shirk. The polytheists of Makkah remained polytheists despite affirming some Quranic believes because they rejected the Unity, the Oneness of Allah (subhanahu wa ta’ala). Instead they believed that Allah (subhanahu wa ta’ala) who had god-partners and who like Allah (subhanahu wa ta’ala) deserved to be worshipped. In contrast to polytheists the Muslims believed and still believe in Oneness of Allah (subhanahu wa ta’ala). Without taking any creation of Allah (subhanahu wa ta’ala) as a second god-partner of Allah (subhanahu wa ta’ala) nor did/do the Muslims worship any other god except Allah (subhanahu wa ta’ala). Part Five - B: Teaching Of Prophet Muhammad bin Abdullah: Muhammad bin Abdul Wahhab accused his contemporary Muslims of worshiping Awliyah-Allah, graves of Saliheen etc. In a book, Kitab at-Tawheed, by Muhammad bin Abdul Wahhab, he stated his belief; “Exaggeration in the graves of the righteous persons extends [/makes] them to become idols.” [Ref: Kitab at-Tawheed, Chap21, P86] In refutation of Muhammad bin Abdul Wahhab’s charge and in support of Tawheed of Muslims please read words of Prophet (sallallahu alayhi was’sallam😞 “The thing that I fear most for my nation is associating others with Allah. I do not say that they will worship the sun or the moon or idols, but deeds done for the sake of anyone other than Allah, and hidden desires.” [Ref: Ibn Majah, Vol.1 B37, H4205] Meaning Prophet (sallallahu alayhi was’sallam) does not fear that his Ummah will take sun or moon or idols as gods and worship them but he feared the minor Shirk. Yet Muhammad bin Abdul Wahhab charged the Ummah of RasoolAllah (sallallahu alayhi was’sallam) of taking creation as gods and worshiping them. Conclusion: The verse employed by Muhammad bin Abdul Wahhab to meet his evil desires in reality belongs to genre of verses which initiate a dialogue with polytheists. Purpose of which is to guide the polytheists to believe in Oneness of God. Polytheists did not believe in Allah (subhanahu wa ta’ala) as they should have instead their belief in Allah (subhanahu wa ta’ala) was nominal. They attributed partners to Allah (subhanahu wa ta’ala) in his Rububiyyah. Muhammad bin Abdul Wahhab employing the methodology of the Khawarij, the worst in creation, interpreted the verse revealed about polytheists but interpreted it depicting the belief of Muslims. His errorneous interpretation allowed him to charge Muslims of worshiping idols but his allegation has been refuted by Prophet (sallallahu alayhi was’sallam) who has informed that his Ummah will not worship idols. Wama Alayna Ilal Balaghul Mubeen. Muhammed Ali Razavi Footnotes: - [1] The Four Principles (Qawaid Al Arba), By Shaykh Muhammad ibn ‘Abdul-Wahhab, Trans: Abu Nasir Ibn Abu Basheer, Source abdurrahman.org. - [2] The image of tolerant, less-radical Wahhabi is propagated and adopted to spread the core believes of Wahhabism. Thumb rule; every Wahhabi is potential killer of Muslims and Wahhabi is only restrained by circumstances to hold the war. In the ideal circumstances; such as being a sizeable minority in a particular area, region, and being aware of Wahhabi teachings, weak central government, lawlessness, possession of weaponry by Wahhabis, support from Saudi State of Wahhabiyyah will always result in revolt against the established authority. The result is target killing of Muslims, scholars, destruction of graves of Muslims and Awliyah-Allah. Executions of inhabitants under their rule for petty offences or charges maybe serious but Shar’rai criteria’s for hadood will not be met but the capital punishment for the offence will be carried out. When it is pointed out that terrorists and terrorist sympathizers are Wahhabi’s in creed. The diplomatic and ‘tolerant‘, ‘less-radical’ Wahhabi’s will point out the differences between their belief and beliefs of terrorist Wahhabis to paint a flowery image of Wahhabism. Wahhabi’s go to lengths to distance their sect and their cherished scholars from such people by citing edicts of their scholars which excommunicate those who do not toe the Wahhabi orthodox line. Fact is there Wahhabism is fragmented into minor sects and one cannot deny this but to say they are not Wahhabi is foolish. There are many types of khanazir on earth each with each type with unique name and certain unique characteristics but despite their differences they are still khanazir. Implications of this example can be best explained in the light of Khawarij and their sub sects. There were around thirty sub sects of Khawarij existence each with unique name and certain unique believes but despite their differences they were counted amongst the Khawarij. The reason for this is that any deviation from main sect while holding to central tenets of sect’s belief and methodology will create a sub sect. The Wahhabi’s are from Khawarij and the terrorists have branched from Wahhabism with their own kind of Wahhabism. These terrorist Wahhabi’s do exactly what the first group of Wahhabi’s did. The modern and the original Wahhabi’s kill/killed Muslims with impunity just as the original Kharijis did. - [3] Grave worshiping polytheists [i.e. standing with respect near grave of a Wali or making invoking Allah subhanahu wa ta’ala facing the grave, kissing the grave is worship of the grave, do any of these will make you Mushrik according to Wahhabism], Kufr system supporting Polytheists [i.e. Pakistani constitution is ‘Kufr’ system according to these people therefore if you agree to have your court case judged by this ‘Kufr’ system you are Mushrik], Prophet Muhammad (sallallahu alayhi was’sallam) worshiping Polytheists [i.e. saying; as-salatu was salamu alaika ya RasoolAllah, is worship of Prophet sallallahu alayhi was’sallam, saying Ya RasoolAllah sallallahu alayhi was’sallam, or asking RasoolAllah sallallahu alayhi was’sallam to invoke Allah subhanahu wa ta’ala on your behalf will make you a Mushrik], Awliyah-Allah worshiping Polytheists, tree worshiping Polytheists, invoking the dead Polytheists. Point is everyone is Mushrik for one or another reason if you are not a Wahhabi. - [4] Muhammad bin Abdul Wahhab stated; “… know the Kuffaar, who the Messenger fought, used to affirm that Allah, Ta’aala, was the Creator and the Disposer of all the affairs, …” Considering the lack of evidence for his position one is compelled to conclude; Muhammad bin Abdul Wahhab assumed his position based on the presented evidence. Please note, his assumption is established with evidence from Book of Allah (subhanahu wa ta’ala) and a detail list of evidence will be provided in Step Two - A. Where the verse will be put in perspective of genre of verses and explained in light of other verses of Quran. - [5] “Here I am at Thy service; there is no associate with Thee.” The Messenger of Allah (may peace be upon him) said: Woe be upon them, as they also said: “But one associate with Thee, you possess mastery over him, but he does not possess mastery (over you).” They used to say this and circumnavigate the Ka'ba.”[Ref: Muslim, B7, H2671] - [6] The dialogue begins;”Say: who provides for you from the sky and from the earth? […] They will say: Allah!” [Ref: 10:31] “Is not He who originates creation, and shall thereafter repeat it and who provides for you from heaven and earth? Is there any god with Allah?" [Ref: 27:64] Allah (subhanahu wa ta’ala) asks: “Or who owns hearing and sight? […] They will say: Allah!” [Ref: 10:31] Allah (subhanahu wa ta’ala) further interrogates with another question: “Say: "Tell me, if Allah took away your hearing and your sight, and sealed up your hearts, who is there as a god other than Allah who could restore them to you?" [Ref: 6:46] The answer would be none of the gods which polytheists believed would be able to restore because they believed their gods are subordinate gods and these gods only do what the supreme God allows. This is why Allah (subhanahu wa ta’ala) gave following example: “Allah sets forth the Parable (of two men: one) a slave under the dominion of another; He has no power of any sort; and (the other) a man on whom We have bestowed goodly favors from Ourselves, and he spends thereof (freely), privately and publicly: are the two equal? (By no means) praise be to Allah. But most of them understand not.” [Ref: 16:75] ” And who brings out the living from the dead and brings out the dead from the living? They will say: Allah!” [Ref: 10:31] - [7] This belief of polytheists regarding their idol gods has been refuted by Allah (subhanahu wa ta’ala) in the Quran. Allah (subhanahu wa ta’ala) question the Polytheists: “He sets forth for you a parable from your own-selves: Do you have partners among those whom your right hands possess (i.e. your slaves) to share as equals in the wealth? We have bestowed on you whom you fear as you fear each other? Thus do We explain the signs in detail to a people who have sense.” [Ref: 30:28] Did the Polytheists slave owners give their slaves free hand to be equal partners with them? The answers is no, instead the slaves of polytheists had strict control imposed on them and these slaves could not spend a dinar without permission and instruction of their master. The basic implication of the verse is; polytheists believed in their gods to be slaves or in other words subordinate gods, under authority of Allah (subhanahu wa ta’ala). A deeper meaning is that these gods of Polytheists would be entirely dependent and restricted from utilizing the resources to provide sustenance if they existed. - [8] When Prophet (sallallahu alayhi was’sallam) instructed Ali (radiallah ta’ala anhu) to write; ‘In the name of Allah, the ar-Rahman, the ar-Raheem.’ Objection was raised by the representative of polytheists that words ar-Rahman and ar-Raheem are not known to them. They said; only Rahman we know of is Musailmah [the Liar] the ruler of Yamama therefore write with words; ‘In your name Allah.’ The Mufassireen have interpreted this verse in this particular context of Hudaibiya but there is a deeper meaning which is understood if the verse is interpreted in light of few others. - [9] Polytheists invoked their idol-gods whom they believed as partners of Allah (subhanahu wa ta’ala). In this context the statement whom they invoke besides Allah (subhanahu wa ta’ala) is Batil implies idols: “That is because Allah - He is the Truth and what they invoke besides Him, it is Batil (falsehood). And verily, Allah - He is the Most High, the Most Great.” [Ref: 22:62] - [10] Incase one challenge's the explanation that; the type of child is dependent upon parent hence Allah’s son/daughter would be Allah. Allah (subhanahu wa ta’ala) states: “That is from what your Lord has revealed to you, [O Muhammad], of wisdom. And, [O mankind], do not make [as equal] with Allah another god, lest you be thrown into Hell, blamed and banished.” [Ref: 17:39] The next verse Allah (subhanahu wa ta’ala) enquires: “Then, has your Lord chosen you for [having] sons and taken from among the angels daughters? Indeed, you say a grave saying.” [Ref: 17:40] In the context the actual question is; has your God taken for himself as female-goddesses and for you sons? Note Polytheists believed in female deities: “They invoke nothing but female deities besides Him, and they invoke nothing but Satan a persistent rebel!” [Ref: 2:117] This firmly establishes that Quranicly to be son/daughter of Allah (subhanahu wa ta’ala) means son/daughter is god/goddess. - [11] Part One: Saleh Ibn Fawzan Al Fazwan, a prominent scholar of Wahhabi sect, member of permanent in his commentary of Muhammad bin Abdul Wahhab’s Qawaid Al Arba, writes Polytheists believed in Tawheed Al Rububiyyah: “The disbelievers whom the Messenger fought affirmed Tawheed ar-Rububiyyah (Oneness of Allah's Lordship), yet their affirmation of Tawheed ar Rububiyyah did not enter them into Islam and did not sanctify their blood or wealth. This proves that Tawheed is not just the affirmation of Rububiyyah (Allah's Lordship) and Shirk is not just the Shirk in Rububiyyah (Allah's Lordship). Rather there has never been anyone who committed Shirk in Allah's Lordship except some strange amongst the creation. Otherwise, all the nations affirmed Tawheed ar-Rububiyyah (Allah's Lordship).” [Ref: Four Foundations Of Shirk, Written by Muhammad bin Abdul Wahhab, Explanation by Saleh Ibn Fawzan Al Fawzan, Translation by Shawana A.Aziz, Published by Quran Sunnah Education Programs, Page 30] Part Two: The Wahhabi category ‘Tawheed Al Rububiyyah’ implies that Polytheists believed in Oneness of Allah (subhanahu wa ta’ala). Quran clearly teaches against Polytheists believing in the Oneness of Allah (subhanahu wa ta’ala) and instead it teaches they believed in multitude of gods. Polytheists did not believe in Oneness of Allah (subhanahu wa ta’ala) in any sense. Only Muslims [Muslim is inclusive of all Muslims; Wahhabi’s, Sunni’s, Deobandi’s, Ahle Hadith] believe in ‘Tawheed Al Rububiyyah’ because Muslims affirm the fundamental aspect the ‘Tawheed Al Ulluhiyyah/Zaat’. To be eligible for ‘Tawheed Al Rububiyyah’ the fundamental requirement is that one rejects every god except Allah (subhanahu wa ta’ala). In addition, person must believe in all things which Allah (subhanahu wa ta’ala) does in His creation and only then the person becomes eligible for ‘Tawheed Al Rububiyyah’. Polytheists only nominally believed in Rububiyyah of Allah (subhanahu wa ta’ala) and even in that they believed their idol-gods possessed some authority. On the basis of this to allege polytheists believed in ‘Tawheed Al Rububiyyah’ is extremely heretical. If one was to affirm explicitly that Polytheists believed in the ‘Tawheed Al Rububiyyah’ of Allah (subhanahu wa ta’ala) while negating the belief of Polytheists believing in many gods. Then such a person has committed clear Kufr and has disbelieved in the Quran. In my judgment Saleh Ibn Fawzan Al Fawzan has not committed clear disbelief but he is guilty of heretical innovation into deen which leads to fire. If the Ulamah of Ahle Sunnat past or present have charged holder of such belief of Kufr then readers can decide between two positions on the balance of evidence. Part Three: Commonly the Wahhabi’s accuse the Ahle Sunnat of denying the ‘Tawheed Al Rububiyyah’. This is a grand lie, an evil accusation and it is result of lack of understanding of actual issue. Wahhabi’s generalize the denial of Ahle Sunnat to mean that the Ahle Sunnat absolutely reject ‘Tawheed Al Ulluhiyyah’. Ahle Sunnat’s rejection of ‘Tawheed Al Rububiyyah’ is in relationship to the belief of Polytheists and not in relationship to Muslims. In simple terms, the Ahle Sunnat reject the claim that Polytheists believed in ‘Tawheed Al Rububiyyah’. Any Muslim who denies Tawheed is Mushrik and any Muslim who disbelieves in Rububiyyah/Afaal [Lordship/Actions] of Allah (subhanahu wa ta’ala) has disbelieved in countless verses of Quran, therefore a Kafir. Part Four: Tawheed according to Ahle Sunnat is of one but it branches to two more in order to explain the One. ‘Tawheed Al Zaat’ [Unity Of Being] being the main objective. ‘Tawheed Al Sifaat’ [Unity of Attributes] and ‘Tawheed Al Afaal’ [Unity Of Actions] are two sub divisions which explain ’Tawheed Al Zaat’. Classically the terminology of ‘Tawheed Al Ulluhiyyah’ [Unity of Godhood] is subcontinent equivalent of ‘Tawheed Al Zaat’. ‘Tawheed Al Afaal’ [Unity Of Actions] is same as ‘Tawheed Al Rububiyyah’. Please note that ‘Tawheed Al Ulluhiyyah’ of Wahhabiyyah is essentially Ubbudiyyah [Worship]. Meaning worshiping without associating partner with Allah (subhanahu wa ta’ala). ‘Tawheed Al Ulluhiyyah’ of Ahle Sunnat is purely affirming the Oneness of Allah (subhanahu wa ta’ala) and negating/rejecting existence of any/every god except Allah (subhanahu wa ta’ala). According to Ahle Sunnat worship is of God only and rejection/negation of every/any another god except Allah (subhanahu wa ta’ala) automatically eliminates of Shirk in worship. - [12] “Has then your Lord preferred for you sons and taken for Himself from among the angels daughters? Verily you indeed utter an awful saying.” [Re: 17:40] - [13] Note how the verdict changed. When the question; ‘Did Polytheists believe in Allah?’ is asked in the context of beliefs of Polytheists which accord with teaching of Islam then answer is; yes they believed in Allah (subhanahu wa ta’ala). When the same question is asked in the context of their beliefs which contradict Quranic teaching then answer is in negative. - [14] The rule that a god/goddess must be able to create and sustain what the god/goddess creates is established. Allah (subhanahu wa ta’ala) states; if there were factually other gods with Allah (subhanahu wa ta’ala) then every god (i.e. qullu Ilahi) would have [separated] what it created: “Allah has not taken any son, nor has there ever been with Him any god. [if there had been], then EVERY god would have taken what it created, and some of them would have sought to overcome others. Exalted is Allah above what they describe [concerning Him].” [Ref: 23:91] From this we learn, EVERY god must be able to create a creation and EVERY god must be able to sustain what it creates because separation implies independence from other gods. - [15] Allah (subhanahu wa ta’ala) questions: “Is there any Creator other than Allah who provides for you from the sky (rain) and the earth?” Before one moves to the next part of the verse one must answer the question asked by Allah (subhanahu wa ta’ala). The answer of polytheists based on what is established, would be: ‘There is no Creator who provides from the sky and earth except Allah (subhanahu wa ta’ala).’ The proper understanding of the verse: “O mankind! Remember the Grace of Allah upon you! Is there any Creator other than Allah who provides for you from the sky (rain) and the earth? Mushrik answers; ‘There is no Creator who provides from the sky and earth except Allah (subhanahu wa ta’ala).’ Allah (subhanahu wa ta’ala) replies back, then; “There is no God except He. How then are you turning away (from Him)?” [Ref: 35:3] - [16] “And if (wa-la-in: the lām is for oaths) you were to ask them, namely, the disbelievers, ‘Who created the heavens and the earth and disposed the sun and the moon?’ They would assuredly say, ‘God!’ So how then are they turned away from affirming His Oneness after affirming that [God created them]?” [Ref: 29:61, Tafsir Al Jalalayn] - [17] Every polytheist believed in Allah (subhanahu wa ta’ala) as a supreme Deity and in a subordinate god. This second deity could have been a male deity of female deity and anyone of the three-hundred-sixty deities commonly believed in Arabian Peninsula. - [18] Following this point to its logical end establishes how in Muhammad bin Abdul Wahhab’s methodology all his contemporary Muslims were polytheists and are polytheists. Of course those who followed him in his apostasy would be free from major Shirk because they believed in his innovated Tawheed. - [19] Allah (subhanahu wa ta’ala) states: “He is the First and the Last, and the Apparent and the Hidden, and He knows all things full well.” [Ref: 57:3] Allah is the First whom none preceded and the First without beginning. He is the Last without afterwards and the Last without an end. He is the Apparent undeniable and the Apparent without likeness [to His creation]. He is the Hidden to whom all points to and the Hidden without means to. The first who is preceded and is with a beginning. The last with afterwards and with end. The apparent deniable and with likeness. The hidden with leads to and means to is not Allah (subhanahu wa ta’ala) but His creation. From His creation: “There is nothing like unto Him, and He is the All-Hearer and All-Seer.” [Ref: 42:11] “Say: He is Allah, [who is] One, Allah, the Eternal, Absolute; He begets not, nor was He begotten; And there is none co-equal [or comparable] unto Him." [Ref: 112:1/4] He is the One indivisible, the One un-increasable, the absolute, the perfect One. He is Eternal in meaning of; without beginning, without end. He was from eternity, is from eternity, will be to eternity. He was before creation. He is with creation and will be with creation after the day of judgment. He is not a male that He begets with female. He is not female that He begets with a male. He is was not begotten by another and there is none that can be like Him because: “He is Allah, the One, the Subduer (of all).” [Ref: 39:4] In another verse Allah (subhanahu wa ta’ala) states: “Eyes cannot encompass Him but He encompasses all eyes. He is the Most Subtle, all Aware.” [Ref: 6:103] He is not a creation within His creation. He is not located in a place or situated toward a direction. Therefore vision of eyes cannot behold Him. As our vision beholds objects, humans, animals, birds from creation of Allah (subhanahu wa ta’ala). Creation sees with aid of eyes. As such our vision is restricted to a direction, limited due to weather, impaired vision, material obstructions. Eyes have inherent inability to see everything within creation. His vision beholds all for He is not like His creation. He sees all without eyes, without being subject to limitation and restrictions, which His creation is subjected to. - [20] Polytheism Of Godhood: Polytheists believed in many gods as partners of Allah (subhanahu wa ta’ala). Members of Ahle Sunnat believe Allah (subhanahu wa ta’ala) is One God with whom there is no other god. Allah (subhanahu wa ta’ala) is the One without partner. Without mother and father, without brother and sister, without son and daughter. Polytheism Of Actions: Polytheists believe gods control affairs of creation i.e. rain, thunder, growing of crops etc. Members of Ahle Sunnat believe Allah (subhanahu wa ta’ala) has not appointed a god as a partner to regulate any affair of universe. He alone regulates all the affairs of universe as a God. We also believe Allah (subhanahu wa ta’ala) has appointed angels to carry out duties within His creation but not as gods but as created servants. Polytheism Of Attributes: [I have no knowledge of polytheists being guilty of Shirk in aspect .Please do inform me of evidence in this regard.] Those who adhere to teaching of Allah Sunnat believe; all attributes of Allah (subhanahu wa ta’ala) are unique in meaning of; Zaati, Qadeemi, Qulli and Haqiqi. There is no one in creation who possesses any attribute equal to Allah (subhanahu wa ta’ala) or like Allah (subhanahu wa ta’ala). Worship: Polytheists took their idols as gods therefore they worshipped them. Members of Ahle Sunnat believe in the One and the Only God and worship Him as such.
  7. Salam alayqum wa rahmatullah wa barakaat, Baee aap yahan per video upload nahin ker saktya, aap youtube ya dailymotion per upload ker saktay hen. Jab aap nay upload keeya toh yahan per aap link paste keren gay toh woh display hoga. Bata saktay hen kay munazir kon kon thay?
  8. Baee sahib bazahir baat Sher kee heh magar asal joh maghz mari heh woh aap kay asool o zawabat per heh. Aap kay asooloon kay mutabiq agar kissi meh Allah kee khoobi mani jahay aur phir us khoobi kay saath pukara jahay toh SHIRK heh. Aap denay wala Allah ko mantay hen is waja say DATA yehni denay wala aur aap mushkil kusha yehni mushkil door kernay wala Allah ko mantay hen, Awliyah ko kaha jahay toh aap Shirk ka fatwah detay hen. Yahi baat heh ya nahin? Meh jhoot toh nahin bol raha nah? Chalen aap mujjay daleel nah denh meh daleel nahin mangta aap sirf halfan keh denh kay essi kohi baat nahin aur aap ka esa asool nahin meh aap per kuch ihtiraaz nahin keroon ga. Abh keun kay murabbi wali khoobi Allah kee heh aur aap kay asool kay mutabiq Allah kee khoobi yehni nigran aur tarbiyat wala heh toh phir aap batahen Shirk kesay nahin huwa? Agar meh ziyadti keroon aur kohi es'see baat keroon jis ka ilm aap ko first hand nahin toh aap muj say daleel talb ker saktay hen magar joh meh likhta hoon is per aap ba-khoobi say waqif hen kay aap kay Deobandi mazhab ka yahi asool aur yahi tareeka heh. Mozoo badalna khadam kee adat nahin khadam kee adat apnay mowaqif ko achee tera pesh kerna hota heh. Aap sahib e baseerat nahin agar hotay toh samajtay kay misalen deen hen taqay aap kay mowaqif ka radd wazia ho. Dosray ashkalat is leyeh kharay huway kay aap nay woh baten keen joh khalis jahl theen is waja say un kee islah kerna zeroori thee. Agar meh mozoo ka lehaz ker kay aap kee deegir gumrahiyan joh wazia huween hen un per girift nah kerta toh logh aap kee baat ko aur meri khamoshi ko malhooz rakh ker aap kee gumrakun nazriyeh ko haq samajtay aur khud be gumra hotay aur auroon ko be kertay. misaal kay tor per aap nay likha kay Ulamah e Ahnaf toh kufr e sar'ri meh be 99 taweelat kertay hen aur agar un meh say ek jaiz ho toh phir bee takfir nahin kertay. Aap ka yeh kehna Sher kay difa meh thah aur maqsood yeh tha kay Sher meh toh jaiz taweelat kee ja sakteen hen is leyeh Shirk nahin. Magar mujjay is gumraqun point kee islah kernay kay leyeh Mirza Ghulam Ahmad Qadiyani kay sar'ri kuffriat ka zikr kerna pera aur meh nay phir us kay sar'ri kufr kee chand taweelat aap ko apni taraf say pesh keen. Aur poocha kay aap in taweelat kee bina per Mirza ko Musalman maan saktay hen? Maqsad yeh thah kay aap kay point ka rad ho. jab aap kay point ka rad jaiz tor per ho gaya toh phir aap ka is point ko Sher kay context meh istimal kerna be jaiz nahin hoga. Keun kay aap kay aqeedeh kay mutabiq murabbi yehni nigran aur tabiyat kernay wala Allah heh. Aur agar Gangohi ko be nigran aur tarbiyat kerna walay murabbi mana jahay toh aap kay Deobandi mazhab kay asool kay mutabiq yeh SHIRK SAR'RI nahin toh aur kia heh? Jab yeh sabat ho gaya kay sar'ri kufr meh taweel nahin hoti toh phir SHER kay SAR'RI SHIRK meh aap taweel kesay jaiz kerar deh saktay hen? Aur aap ko maloom hoga kay kufr gumrahi kay darjay meh Shirk say neechay heh, Shirk Kufr say ziyada gumrahi heh. Jab joh darjay meh kam heh us kee taweel nahin ho sakti toh joh us say ziyada bura heh us kee taweel kesay jaiz hogi? Joh ihtiraaz sher per keeya gaya heh woh is leyeh nahin kay Shirk Murabbiyat sabat keeya jahay aur aap ko Mushrik aur Kafir tehraya jahay. Yeh joh Shirk aur Mushrik ke fatwah aap per ham Ahle Sunnat ka nahin heh yeh aap kay apnay asool o zawabat kee bunyad per heh. Ahle sunnat kay asool o zawab kay mutabiq marsia gangohi kay sher kay ilfaaz murabbi e khalaik ka ittlaq Gangohi per keeya jana haram heh Shirk nahin. Han agar Gangohi Sahib ko darja e ulluhiyat per mana jahay ya zaati, qadeemi, qulli, haqiqi murabbi mana jahay toh phir SAR'RI SHIRK hoga. Aur meh nahin samajta kay kohi musalman kalmah pernay wala Deobandi, Wahhabi, Sunni, ya Shia esa nazria kissi makhlooq kay baray meh rakh sakta heh. Ahle Sunnat kay mutabiq Shirk a akbar ulluhiyat ya zaati, qadeemi, haqiqi aur qulli tor per kohi sift kissi maskhlooq meh mani jahay toh Shirk hoga ilfaaz kay ittlaq per Shirk lazam nahin aata. Is leyeh agar kissi per murabbi, data, ghareeb nawaz, banda nawaz, dastgeer, mushkal kusha ka ittlaq keeya jahay toh har giz Shirk nahin hoga. Is behas ka asal maqsad aap Deobandi mazhab kay makrooh asool o zawabat ko be-niqaab kerna thah jin kee bina per aap nay jamhoor aur sawad e azam yehni Ahle Sunnat ko Mushrik, Kafir, Qabar Parast, Peer Parast, kay ilqaab say nawaztay ahaay hen. Aur dosra maqsad Deobandiat kay ek aur aham asool ko high light kerna thah. Yehni Deobandiyoon meh say agar kohi kufr/shirk bakkay toh us ka difa har halat meh kerna heh cha'hay woh Deobandi asool o zawabat kay mutabiq bee kafir/mushrik keun nah ho. Aur aap nay yeh be sabat ker deeya, aap kay apnay mazhab kay mutabiq jo Shirk e Akbar aur Sar'ri Shirk heh aap nay us ka difa keeya keun kay aap ka apna Maulvi aur aap khud, apnay Shirk kay asooloon kay mutabiq Mushrik bantay thay. Agar aap ba-asool hotay toh apnay asool o zawabat jin kee bunyad per Shirk e Akbar ka tayyun keeya jata heh us kay mutabiq fesla kertay aur murabbi ittlaq ko makhlooq kay leyeh Shirk jantay. Aur aap ka esa nah kerna sabat kerta heh kay aap joh dant ham ko dekhatay aur jin say ham ko martay hen woh aur hen aur apnoon kay leyeh aur hen. Yeh apnoon aur ghairoon kee tafreeq ba-asool logh nahin bey-asool logh ker kay faisla badaltay hen. Joh ba-asool aur haq parast hotay hen woh sang ya mom hotay hen apnoon kay leyeh mom aur ghairoon kay leyeh sang nahin. Aap ko Ahle Sunnat yahee kehtay ahay hen: Dorang chor deh yaq rang ho ja, sara-sar mom ya sang ho ja, Joh maqasid thay khadam nay unneh ahle feham o firasat kay leyeh sabat ker deeya. Khadam Deobandi thah aur Deobandiyoon say maghz mari ka itna experience heh kay khadam Deobandi kee zehniyat ko samajta heh. Is leyeh toh meh nay alal ilaan likh deeya thah kay aap apni ghalti ko tasleem nahin keren gay. Keun kay Deobandi ghalti tasleem ker leh toh phir mosoomoon meh say kharij ho jata heh aur Deobandi kesay gawara ker sakta heh yeh? Aap agar kertay toh khadam zeroor sharminda hota magar aap ko tofeeq nah huwi. Aur Allah nay Sunni ko izzat bakshi. Khadam kee taraf say yeh aakhiri response thah jis kay baad mazeed kuch nahin likhoon ga. Haq batal per, Islam aur Kufr per, ilm jahl per, ba-asool bey-asool per ghalab ata heh aur hamesha hotay rahay ga. Is leyeh mujjay kohi dialogue marnay kee zeroorat nahin prnay walay samaj jahen gay haq islam ilm aur asool kis taraf thah. Meh aap ko us Ahle Sunnat kee taraf anay kee dawat deta hoon, joh apnoon aur ghairoon kay leyeh haq per mom rehti heh aur apnoon aur ghairoon kay leyeh batal meh sang rehti heh. Us Ahle Sunnat kee daraf dawat heh joh apnay aur parahay kee bunyad per hokam e Shariat nahin badaltay. Aap ko ba-asool Ahle Sunnat ko qabool kernay keee dawat heh, aur bey-asooloon say dori kee dawat heh. Allah ta'ala aap kay dil meh khauf e khuda peda keray aur haq qabool kernay kee tofeeq deh. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi
  9. BAee mera aap ko number dena faida mand nahin meh UK meh rehta hoon aur call kerna nah aap kay leyeh munasib hoga aur nah meray leyeh.
  10. Salam alayqum wa rahmatullah wa barakaat. Baee sahib agar meh hasad kee aag meh jal raha hoon toh aap aur aap kay maulvi hasad kee sab say nichli jahanum meh sakht kaali aag meh jal rahay hen. Keun kay yeh logh esay hasid hen kay yeh har kissi kay Islam aur eman say jallay aur is jallan ka nateeja yeh nikla kay aap ki jammat ka kaam hee musalmanoon ko Mushrik banana heh. Logoon ko qabr per chadar charnay kay jurm meh Musrhik, milaad bananay kay jurm meh Mushrik. Taqiwyatul eman kee ek ibarat joh char panch lines kee heh us meh 17 wajoohat hen jin kee waja say musalman mushrik tehra-hay gahay hen. Yeh keech-tani aur kufrstani aur Mushrik-banani aap ka warsa heh joh aap ko samp kee tera das raha heh. Yeh keecha-tani aur zabardasti mafoom ko badal badal ker fatway Shirk or kufr dena aap ka warsa heh. Kia aap wohi Deobandi hen joh Data, Ghareeb Nawaz, kay title per Musalmanoon ko Mushrik tehrata heh aur kehta heh Data [yehni denay wala] sirf Allah heh, Ghareeb Nawaz sirf Allah heh? Abh apnay ullu ka sar pansa toh ham ko bata rahay ho kay ham keecha tani say kaam chala rahay hen aur bugz aur hasad ke aag meh jal rahay hen. Baee sahib yeh keecha-tani aur is keecha-tani say Mushrik bana-ni aap ka tareeka heh aur ham aap kee kay asool o zawabat say aap ka radd ker rahay hen. Jis talwar say tum puri Ummat ko Mushrik kafir banatay ahay ho us'see talwar kay neechay abh tumara sar heh. Mujjay ahnaf ka pata nahin kay un kay kia asool thay aur hen magar jin ahnaf kay tum follower ho woh kissi musalman ko ratti bar excuse nahin detay. Aur kohi taweel qabool nahin kertay balkay SHIRK SHIRK SHIRK MUSHRIK MUSHRIK KAFIR KAFIR QABAR PARAST kee takfir wali gun har ek musalman ko halak kerti jaati heh. Agar janab ko shok huwa toh dalail mangna. Rasheed Ahmak Gangohi nay Fatwah Rasheediya meh likha heh kay joh ATAHI ilm e ghayb manay woh mushrik heh. [Agar daleel scan page reference darkar huwa toh mangna.] Yehni jitnay be Sunni musalman, joh majority hen sab Mushrik yehni woh Kafir joh Allah kay saath auroon ko shareek tehrata ho. Aap kay abba hazoor nay 99 meh say ek excuse istimal nahin keeya. Aap kay firqa e batil sirf apnay mazhab e Deobandiat kay wastay 99 say kaheen ziayda excuse banata heh, magar sirf us'see Kafir aur bey-iman kay leyeh joh apnay aap ko aap kay mazhab aur aap kay uqabir say ho. Is ka zabrdast example, deta hoon. Kissi hoshiyar Sunni nay Qasim Nanotavi kee ibarat ko Dar ul uloom deoband meh behja magar yeh nah bataya kay yeh ibarat kis kee hen. Muftiyan e Deoband nay khoob bar char kay fatway e kufr lagahay aur tasdeeqat huween magar jab khabr pehli kay in ibarat per kufr ka hokam deeya heh aur dosray Deobandiyoon nay khoob ala ala ala keeh aur zabrdasti majboor keeya kay maulvi fatwa e kufr waspis lenh toh unoon nay chay maheenoon kee taweel muddat kay pressure kay baad rojooh keeya. Agar un ko pehlay bataya jata kay yeh Qasim Nanotavi kee ibarat hen kabi fatwah e kufr nah detay aur phir maloom huwa toh deh ker ker roojooh ker leeya. Aur is'see tera kissi aur Sunni Aalim nay Marsia Gangohi kay ashaar ek aur Deobandi madrassay meh behjay, aur khoob kufr kay fatway lagwahay aur likha kay yeh jis nay likha heh shariat ka ilm nahin jahil mutlaq heh. Magar maloom honay per kay yeh toh hamaray cha-haytay maulvi ka marsia heh is leyeh roojooh ker leeya. Is kay bar-khilaaf aap kay kissi maulvi nay kissi non-Deobandi per kufr, shirk, biddati, ka fatwah lagaya ho aur phir rojooh ker leeya ho saboot pesh ker denh. Aap kay ahnaf sirf apnoon taq 999999 taweelat ka tareeka apnatay hen joh Deobandi nahin un kay leyeh 1 bee nahin. Haathi kay dant dekhanay kay aur aur khanay kay aur hotay hen, is'see tera aap kay ahnaf hen apnoon kay leyeh 99 taweelat balkay sar'ri kufr meh be taweelat jaiz kertay hen aur non-deobandiyoon kay leyeh jaiz shar'ri dalail per mowaqif ko bee qabool nahin kertay. Aur agar itjihadi dalahil say kuch likhay toh us ko biddat, biddat, biddat, aur wazia, qatti as saboot dalail mangtay hen aur Qasim nanotavi nay Tahzir Un Naas joh kufr ka qabarstan heh meh Quran aur hadith kay khilaaf sab kuch likha gaya magar joon nahin reengi tum logoon kay qanoon say. Yeh ahnaf hen jinnay aap follow kertay hen, aap hee Allah aur aap hee Rasool, joh marzi halal ker deeya aur joh marzi haram ker deeya, joh marzi Shirk kerar deeya aur joh marzi ayn Islam kerar deeya. Tum log bata-tay woh ho joh kertay nahin aur joh kertay ho woh bata-tay nahin. Keun kay joh bata-tay ho us say na-samaj logh tumaray saath ho jatay hen aur joh kertay ho agar bata doh toh logh tum Deobandiyoon ko tamachay maren. Lecture khatam huwa, abh aap ko samjata hoon, sar'ri kufr meh kohi taweel nahin kee jaati. Agar kohi kahay kay; meh Allah hoon toh aap kitnay aur kia kia excuse banahen gay us ko musalman sabat kernay kay leyeh. Aap sirf mujjay char + 1 = panch excuse pesh keren kay in in wajoohat kee bina per banda musalman ho sakta heh. Chalen teen meh pesh ker deta hoon, ek agar kehnay wala na-balagh ho yehni bacha ho aur samaj nah ho kia keh raha heh, dosra agar sharab kay nashay meh ho, aur tesra woh banda joh musalman toh thah magar pagal ho gaya, aur choti, banda soya huwa khawab meh esa kehta heh. yeh char wajoohat woh hen jin per banda musalman ho sakta heh. In char kay ilawah kohi aur uzr nahin jin kee bunyad per banda musalman ho. Chalen farz keren meh kahoon kay meh Allah hoon aur aap muj say kahen keun kaha toh meh kahoon kay Allah muj meh bolta heh meh nahin bolta Allah muj meh khud kehta heh meh Allah hoon toh kia aap kahen gay kay meh musalman hoon? Chalen meh nay aap ko taweel pesh ker deeh abh aap meri taweel ko qabool keren gay ya nahin yeh batayeh ga? Chalyeh agar kohi aapnay aap ko Khatamun Nabiyeen kehta heh aur bar bar ilaania tor per kehta heh meh Muhammad aur Khatam un Nabiyeen hoon aur taweel yeh keray kay meh ishq e Rasool sallalahu alayhi was'sallam meh is qadr doob jata hoon kay mujjay apnay aur RasoolAllah sallalahu alayhi was'salam meh farq maloom nahin rehta. Kia aap is excuse ko qabool ker kay us ko musalman maan lenh gay? Agar aap ko hosh huwi toh samjen gay kay KUFR SAR'RI kee kohi TAWEEL qabool nahin kee jati. KUFR SAR'RI kernay kay baray meh hokam e musalman hona ho sakta heh magar KUFR SAR'RI kee kohi taweel nahin kee jahay gee aur nah kohi taweel qabool kee jati heh. Maslan agar kohi kahay meh Allah hoon ya Muhammad aur Khatam un Nabiyeen hoon toh joh marzi lafzi taweel keray, misaal kay tor per, Muhammad bamana, hamd kernay wala batahay aur khatam ba mana AKHIRI, aur nabiyeen ba-mana khabr dena wala leh, aur yeh mafoom deh: MEH HAMD KERNAY WALA AUR AAKHIRI KHABR DENA WALA HOON. Toh kia aap yeh TAWEEL QABOOL ker lenh gay? Agar ker lenh gay toh janab Mirza Ghulam Ahmad ka aap jesa musalman hona aap ko mubarak ho. Keun kay us nay bee essi baqwasat keen hen aur phir taweelat. Meray baee aap ka tareeka Ulamah e ahnaf aur ahle aqal o feham waloon kay khilaaf heh bas aap ham ko bata rahen kay hamara tareeka khilaaf e mazhab e ahnaf heh magar apnay tareekay per ghor nahin ker rahay kay agar yeh darust hota toh phir kabi kohi kafir kafir nah hota. Mujjay hujjaten kernay say aap ka tareeka darust nahin hoga. Ahnaf, Ahnaf ker kay ham Ahle Ahnaf ko darana kay un kay tareekay kay khilaaf hen, ajeeb heh. Aap nay kabi uqabir Ulamah e Ahnaf kee kutub be nah dekhi hoon gee bas sunneeh sunahi per apnay aap ko ahnaf kay asooloon kay mutabiq tehra rahay hen. Kabi uqabir Ulamah e mazhab e ahnaf kee kutub peryeh ga masla e takfir per toh phir aap ko pata lagay ga kay KUFR E SAR'RI kee taweeel hoti heh ya nahin. Dil toh kerta heh kay aap kee ankhoon da dund uqabir ulamah e ahnaf kee kutub say door keroon magar yeh bot taweel ho jahay ga. Is leyeh joh ooper jirah kee gaee heh Ahle Ahnaf kay asool o zawabat kay mutabiq aap kay mowaqif ko khoob batal sabat kerti heh jis ka maqool jawab nah aap pesh ker saktay hen aur nah keren gay. Abh aap nay yeh likh hee deeya heh toh aap batahen Mirza Qadiyani apni tehreeri ibarat aur taweelat kee bina per musalman keun nahin aap kay mazhab kay mutabiq? Aap nay Mirza Ghulam Qadiyani kay leyeh kitni taweelat keenh? Kia meri yeh taweel joh meh nay biyan kee heh kia aap ussay Mirza per apply ker kay musalman maneh gay ab? La hawla wala quwatta ... Aap ko shaytaan nay apnay geray meh leeya huwa heh aur aap kee aqal aur feham per us nay parday daal deeyeh hen. Allah ka naam leh ker aap toba keren aur Sunni sahih ul aqeedah ho jahen. Haq aap per is say ziyada waziha nahin hoga. Ahle Sunnat Wal Jammat kay maslak ko qabool ker lenh meray baee. Aap Allah ka naam leh ker hidyat kay darwazay meh say guzr ker Ahle Sunnat ka maslak qabool keren. Meh bee aap kee tera ek zamanay meh Deobandi thah. Aap thoray narm Deobandi hen meh Maulana Haq Nawaz Jhangvi type wala Deobandi thah; Kafir Kafir Shia Kafir joh nay manay woh be Kafir. Kafir kafir Barelwi Kafir joh nah maneh woh be Kafir. Yeh mera wird huwa kerta thah forums per. Magar jab Allah nay hidayat ka darwaza khola meh nay Allah ka naam leh ker dakhal huwa aur Sunni ho gaya, aap Sunni ho jahen gay toh shaytaan zaleel hoga kay us ka hawari sacha aur suchay musalmanoon meh gaya heh. Allah ka naam leh ker ilaan keren, ham Sunni aur hamari duahen aap kay saath hen. Janab murabbi kay haqiqi manay waqia hee bot saray hen aur mujjay inqar bee nahin magar majaazi kee chawal toh aap nay mari nah ya meh nay? Jab aap kee ilmi oqat yeh heh kay haqiqi mafoom leh ker aap us ko majazi bata rahay hen. Kiaa aap iqrar kertay hen kay murabbi kay manay majazi nahin haqiqi hen aur aap ka majazi wala dawa ghalat heh?[*] Janab kalam ka mana sahib e kalam say hee lenh. Magar sahib e kalam joh mana mutayyin keren gay Gangohi sahib kay leyeh woh Allah kay leyeh be sabat? Kia aap kay mazhab meh yeh asool nahin kay Allah aur makhlooq meh barabari Shirk heh? Heh na! Toh phir Sahib e kalam joh mafoom denh gay murabbi ko Gangohi kay leyeh wohi sabat hoga Allah kay leyeh aur phir Shirk kesay nah hoga aap kay mazhab meh? Aap nay likha kay meh batahoon kay kon say mana leeya gaya jahay ga murabbi ka. Janab jab ittifaq ho chuka kay sahib e kalam batahay ga kay kon say manay meh murabbi ka mana leeya jahay ga toh phir meh keun batahoon? Yeh mera farz nahin kay murabbi ka mana mutayyin keroon sher kay leyeh, yeh sahib e kalam ya sahib e kalam kay wakeel yehni aap kay leyeh heh kay aap kon say mana mutayyin keren gay. Meray layk aap kay mutayyin mana per jirra heh meh woh keroon ga. Agar meh hee mujrim kee safahi pesh keroon meh hee mujrim kee jira keroon aur meh hee judge ban kay fesla keroon toh aap kis bagh kee mooli apnay aap ko samaj ker muj say maghz mari ker rahay hen? Meray zummeh ba hasiyat e wakeel e ahle sunnat aap kay mowaqif kee tardeed aur radd aur jirah heh woh alhamdulillah ba khoobi say anjam deh raha hoon. Murabbi ka mana Rabb nahin yehni palnay wala nahin, muj say ghalti huwi. Is leyeh palnay walay ilfaaz ko qaat deeya jahay. Murrabi kay do joh mani aap nay biyaan keeyeh hen agar wohi leeyeh jahen toh un a ittlaq Allah subahanahu wa ta'ala per be hota heh aur agar Gangohi per be un meh say kissi ek ka keeya jahay toh app ka mowaqif batal ho jata heh. Aap joh be bana mutayyin keren aap kee taweel bey-sood heh aur aap ko kohi faida nah deh gee. Aap ka aakhir meh joh sawal heh us kee samaj toh aahi magar talluq kis baat say heh ya aap kia kehna chahtay hen yeh wazia nahin is leyeh meh chor raha hoon. Note: - [*] Wesay toh woh Deobandi kissi maan nay aaj taq nahin jana joh apni ghalti ka ihtiraaf keray kay meh nay ghalti kee heh. Aur mujjay yaqeen heh kay aap mujjay ghalti tasleem ker kay mujjay sharminda nahin keren gay. Aap nay abhi be wohi kehna heh yeh majazi heh BARELWI ko kia pata haqiqi aur majazi kia hota heh. ------------------------------------------------------------ Meray baee aap kay leyeh hidayat ka darwaza khula heh aur haq ko pehchaan ker us meh dakhal hoon. Keun apni aakhirat ko kharab kertay hen? Ahle Sunnat Wal Jammat hee woh firka heh joh sacha aur sucha heh aur joh Nabi e kareem kee sunnatoon per amal kernay wala aur Nabi e kareem kay batahay huway asool o zawabat kay mutabiq chalnay wala. Deobandi aur Wahhabi amal meh sirf Sunnatoon taq mehdood hen magar fesla apnay mangarat asooloon per kertay hen. Ahle Sunnat sirf wahid firka heh kay amaal kay saath masail ko janchna aur samajna taleem e asool o zawabat e nabvi kay mutabiq kertay hen. Aap kush kismat hoon gay agar aap haq ko qabool ker kay Sunni ho jahen toh. Meri dua heh Allah ta'ala aap ko haq samajnay aur qabool kernay kee tofeeq deh. ameen.
  11. salam alayqum wa rahmatullah wa barakaat, baee aap ka yeh per kar meray chehray per muskarahat aa gaee. Wesay sar goshi meh batata hoon kissi ko batayeh ga mat [janaza kay ihkamat nazil nahin huway thay]. Jistera janaza kay ihkam nahin thay is'see tera Abu Talib nay jab Nikkah perwaya toh kalma perwanay aur Quran Khawani joh Nikah meh hoti heh woh be nahin thee. Phir Abu Talib ka Islam aur musalman hona kesay sabat huwa? SyedAli baee yeh sawal aap say nahin Shia hazrat say heh.
  12. Salam alayqum wa rahmatullah wa barkaat, Hazrat aap hamaray Sunni baee hen aur mujjay pata heh aap hamaray Sunni baee hen. Aap ko ghalt fehmi huwi kay meh aap ko Sunni nahin manta. Mujjay yeh be maloom heh kay aap kissi Sunni madrassay meh Arabi kee taleem bee detay hen. Aap kay meri kissi baat ko ghalt samja heh. Ghaliban aap nay: "Baee meray ek Sunni baee hen joh Karachi ..." is ko ghalat mafoom meh leeya heh, meri muraad yeh thee kay: "Meray ek [dost] sunni baee hen joh karachi ..." Shahid aap kay dil meh weham peda huwa kay meh nay 'meray' likh ker aap kay Sunni honay ka inqar keeya heh. Aur shahid yeh be waswasa shaytaan kee taraf say aap kay dil meh dala gaya kay agar 'hamaray' likhta toh phir meh aap ko be Sunni samajta keun kay 'meray' likha heh is leyeh aap ko Sunniat say kharij ker deeya. Meray baee es'see kohi baat nahin aap jab is forum per ahay hen aur hamari madad mangi heh toh yahi kafi heh aap kay Sunni honay kay saboot kay leyeh. Deobandi aur Wahhabi ham say keun madad mangta! Meray baee, meh mojood thah aur muj say pooch letay. Banday ko qiyasaat kee bunyad per ra-hay qaim nahin kerni chahyeh aap ghaliban Sunni Aalim e Deen hen is leyeh mujjay aap ko yeh batanay kee zeroorat be nahin. Aap muj say wazahat talb ker saktay hen keun kay meh mojood hoon agar meh nah hota ya aap munasab nah samajtay toh meray likhay huway ko kissi Sunni baee say private meh rabta ker kay pooch saktay hen kay yeh kia mafoom rakhta heh. Meray baee aap ko agar muj say agar kohi gila ho shikwa ho ya kohi baat aap samjen kay ghalat heh toh muj say sab say pehlay wazahat talb leeya keren aur phir aap joh ra-hay qaim kerna chahtay hen ker leeya keren. Khadam ko ek jhoot bolnay aur dosra taqia kernay kee adat nahin. Agar meh kissi meh gumrahi pahoon ya tareeka ghalat pahoon, Aalim ho ya kohi Pir, meh wazia tor per kehnay ka aadi hoon, meh isharahoon meh kuch hint kernay ka aadi nahin hoon. Is forum per mujjay kuch baee taqriban 8 saal kay jantay hen meh naam nahin leta woh gawa hen kay jis meh khadam nay aqeedeh kee gumrahi pahi alal ilaan aur wazia aur clear cut apna mowaqif us kee wazahat bata deeh. Meray ek bot piyaray dost thay aur Sunni hen jin ka naam Aamir heh unoon nay Qasim Nanotavi kay difa meh bot kuch keeya khadam nay un kee takfir bee kee aur Sayyidi Irfan Shah Sahib Mashadi say is kee tasdeeq be kerwa deeh thee. Magar Aamir baee nay baad meh toba ker leeh aur is maslay per rojooh ker leeya. Ek aur Sunni Sahib thay unoon nay RasoolAllah sallallahu alayhi was'sallam kay ilm e ghayb ko Allah subhanahu wa ta'ala ka ilm e ghayb kay barabar tehraya aur bar bar samjaya aur Ulamah [i.e. Ala Hazrat, Mufti Ahmad Yar Khan] kee kutub kay reference deeyeh aur agay say janab nay jab kaha kay yeh logh Wahhabiyoon kay dar say RasoolAllah kay ilm ko Allah kay ilm say kam bata rahay hen, phir meh samaj gaya kay is ko sufiat ka bhoot leh dooba heh, phir meh nay us kee be takfir kee aur Sayyidi Taajush Sharia kee tasdeeq mojood heh is maslay meh. Us nay toba kee ya nahin is ka mujjay ilm nahin. Meray baee mujjay wazia tor per kehnay kee adat heh. Agar kissi waja say mujjay aap kay Sunni honay per shak hota ya aap kohi Ahle Sunnat kay aqahid kay khilaafkuch likhtay toh shahid kuch bura zann dil meh hota, jab aap nay kohi essee baat likhi nahin toh meh kesay soch sakta hoon kay aap Sunni nahin hen. Logoon ko Sunniat say kharij kernay ka kaam meh nay chor deeya heh. Agar kissi kay nazriyeh meh kohi ghalti ho joh Ahle Sunnat kay mowaqif kay khilaf ho toh islah kerta hoon Sunniyat say kharij nahin kerta. Yahan per meray baee meri islah be kertay rehtay hen, meh pehlay salam alayqum wr wb likha kerta thah magar apnay baee kee nasiyat aur tawajoh dilanay per meh nay chor ker poora salam alayqum wa rahmatullah wa barkaat likhna shoroon ker deeya. Meri ek ghalti per jis kee taraf meh mutowajoh be kabi nahin huwa agar meh Sunniat say kharij keeya jahoon toh phir meh kabi Sunni nahin thah aur nah ho sakta hoon. Yeh muhaal heh kay nazriati ghaltiyan mojood nah hoon. Misaal kay tor per joh biddat kee tareef meh istimal kerta hoon, woh Wahhabiyon wali heh abh kia meh Sunni nahin hoon? Jis bicharay ko ilm nahin woh toh mujjay kab ka Ahle Sunnat say Kharij ker chooka hoga. Magar alhamdulillah mera Wahhabiat/Deobandiat ka dushman hona hatta kay mera un kay qatl ka shar'an jaiz aur sawab samajna meray chand article say wazia heh. Aur meri writtings meh un kay nazriat ka radd is bat ka saboot heh kay biddat kee tareef wahhabiyoon wali ho toh zeroori nahin banda Wahhabi heh. Meray kissay khatam honay walay nahin. Is leyeh meh is'see per khatam kerta hoon. Bila waja baat lambi ker deeh, joh doh jumloom meh khatam hota thah us ko chaar paragraph bana deeya. Allah ta'ala aap jesay mukhlis Sunni baeeeyoon ko aur deen kee khidmat kernay kee tofeeq deh aur ham sab ko apnay Nabi kay Ummati honay kay sadkay bakshay, ameen.
  13. Salam alayqum wa rahmatullah wa barakaat. Hazrat, aap nay joh likha sach aur darust likha magar aap kay likhay huway meh joh shaytaan nay ghalti daal deeh heh us ko point out kerna zeroori heh. Hamaray Nabi e kareem (sallallahu alayhi was'sallam) pedaish say pehlay be Nabi thay, peda huway toh be Nabi thay, ilaan e nabuwat kay baad be Nabi thay aur dunya say rukhsat ho janay kay baad be aap Nabi hen. Farq yeh heh kay pedaish kay baad aap nay ilaan e nabuwat nahin keeya thah keun kay hokam e illahi nahin thah. Ahadith meh ata heh kay hamaray Nabi us waqt Nabi thay jab Nabi Adam alayhis salam matti aur pani kay darmiyan thay. Quran meh aya heh kay hamaray Nabi us waqt Nabi thay jab Ambiyah alayhis salam kee arwah (roohen) jama kee gaheen aur un say Nabi e kareem sallallahu alayhi was'sallam kee nabuwat ka iqrar kerwaya gaya aur madad ka wada leeya gaya. Is pur fitan dawr meh ihtiyaat keren. Allah ta'ala aap kay ilm o amal meh barkat deh, ameen.
  14. Introduction: Earlier a explanation of the phrase; “O My Lord They Are My Companions.” was given in order to refute the Rawafiz. It was alleged this phrase indicates; companions of Prophet (sallallahu alayhi was’sallam) will be prevented from meeting Prophet (sallallahu alayhi was’sallam) by the angels and when Prophet (sallallahu alayhi was’sallam) learns the apostasy of his companions he will disown them. In response it was argued and established with evidence the word ‘companions’ was used in linguistic meaning and not in technical meaning. Implication of which is; those who are being referred as companions are just associates without bond of friendship and Eman. Therefore, those who will be prevented from meeting Prophet (sallallahu alayhi was’sallam) will not be companions in technical sense but people who did not believe in Islam as they should have and after the death of Prophet (sallallahu alayhi was’sallam) apostacised or became heretics. With the background mentioned, now the purpose of this article. Objective is to explain; heretics and apostates of entire Ummah will attend Hawd Al Kawthar as a Ummah. Then Prophet (sallallahu alayhi was’sallam) will remonstrate with Allah (subhanahu wa ta’ala) on behalf of those who were his associates in his life time and those who will be born after him. Saying; “O my Lord they are my companions!” [Ref: Muslim, B2, H480] “My Lord, they are my followers and people of my Ummah.” [Ref: Muslim, B30, H5685] and in reality they will be apostates and heretics.[1] Heretics And Apostates Collectively Will Be Referred As Companions: Prophet (sallallahu alayhi was’sallam) visited grave yard with companions and he offered salutation to the deceased. Then said: “If God so wills we are about to join you. I love to see my brothers.” [Ref: Muslim, B2, H482] The companions said: “Aren't we your brothers Messenger of Allah?” [Ref: Muslim, B2, H482] Prophet (sallallahu alayhi was’sallam) replied: “You are my companions and our brothers are those who have so far not come into the world.” [Ref: Muslim, B2, H482] Then the companions enquired how Prophet (sallallahu alayhi was’sallam) will recognize those who will be born after him: “Messenger of Allah, how would you recognise those persons of your Ummah who have not yet been born?” [Ref: Muslim, B2, H482] Prophet (sallallahu alayhi was’sallam) explained he will recognize the Muslim Ummah due to signs of Noor emitting from faces, arms and legs: “You would come to me with a white blaze on your foreheads and white marks on your feet because of the traces of ablution.” [Ref: Muslim, B2, H480] And in the context of the hadith Prophet (sallallahu alayhi was’sallam) said about those brothers who are not born yet: “They would come with white faces and arms and legs owing to ablution, and I would arrive at the Cistern before them.” [Ref: Muslim, B2, H482] When he will see these Muslim brothers coming from distance Prophet (sallallahu alayhi was’sallam) will call them out: “I would call out. Come! Come!” [Ref: Muslim, B2, H482] Then goes on to say: “A group among you would be prevented from coming to me, and they would not meet me.” [Ref: Muslim, B2, H480] Some from the Muslim Ummah will be driven away: “Some people would be driven away from my Cistern as the stray camel is driven away.” [Ref: Muslim, B2, H482] Then Prophet (sallallahu alayhi was’sallam) will remonstrate with Allah (subhanahu wa ta’ala) on behalf of heretics and apostates of his Ummah: “My Lord, they from me and my Ummah. And He would say: …” [Ref: Muslim, B30, H5685] “O my Lord, they are my companions. Upon this an angel would reply to me saying: Do you know what these people did after you!” [Ref: Muslim, B2, H480] Then Allah (subhanahu wa ta’ala) will say: “These people changed themselves after you and I would say: Be off! Be off!” [Ref: Muslim, B2, H482] All Apostates & Heretics Will Go To Lake Al-Kawthar At Once: Prophet (sallallahu alayhi was’sallam) stated:“Some people would be driven away from my Cistern as the stray camel is driven away.” [Ref: Muslim, B2, H482] This will be the same group which will be prevented from meeting Prophet (sallallahu alayhi was’sallam): “A group among you would be prevented from coming to me and they would not meet me.” [Ref: Muslim, B2, H480] This entire group will consist of heretics and apostates. There will be those whom Prophet (sallallahu alayhi was’sallam) will recognize from the Noor being emitted by their limbs: “They would come with white faces and arms and legs owing to ablution, and I would arrive at the Cistern before them.” [Ref: Muslim, B2, H482] Amongst these people there will be some whom Prophet (sallallahu alayhi was’sallam) will recognize by their faces and they will recognize him by his face: "There will come to me some people whom I will recognize,and they will recognize me,…” Between these apostates/heretics and Prophet (sallallahu alayhi was’sallam) a barrier will be placed: “… but a barrier will be placed between me and them." [Ref: Bukhari, B76, H585] The apostates and the heretics will be driven toward toward the left:“Some people would be driven away from my Cistern as the stray camel is driven away.” [Ref: Muslim, B2, H482] “… and some of my companions will be taken towards the left side…” When this happens Prophet (sallallahu alayhi was’sallam) will say regarding the ones whom he recognized: “… and I will say: 'My companions!’ ‘My companions!'” [Ref: Bukhari, B55, H568] Allah (subhanahu wa ta’ala) will reply: “Then it will be said that those people (relegated from Islam, that is) kept on turning on their heels (deserted Islam).” [Ref: Bukhari, B76, H533] “They renegade from Islam after you left them.” [Ref: Bukhari, B55, H568] Regarding the innovations of heretics it will be said: “You do not know what they did after you left, they introduced new things into the religion after you.” [Ref: Bukhari, B88, H173] Then Prophet (sallallahu alayhi was’sallam) disown these heretics and apostates:“These people changed themselves after you and I would say: Be off! Be off!” [Ref: Muslim, B2, H482] Harmonization Contradicts Explicit Text Of Hadith: A logical objection would be; Prophet (sallallahu alayhi was’sallam) said those born after him are brothers and those who are with him are companions. Yet in the explanation, those whom Prophet (sallallahu alayhi was’sallam) termed as brothers have been mentioned as ‘companions’. It is worth pointing out that nothing was inferred from the text of Hadith which it did not indicate or allowed interpretation of. Hadith On Which The Position Based On: The Hadith begins with Prophet (sallallahu alayhi was’sallam) saying that his Ummah will come to him and the heretical eliments from Ummah will be driven away: “My Ummah would come to me on the Cistern and I would drive away persons (from it) just as a person drives away other people's camels from his camels.” The companions enquired: “Apostle of Allah, would you recognize us?” Prophet (sallallahu alayhi was’sallam) explained: “Yea, you would have a mark which other people will not have. You would come to me with a white blaze on your foreheads and white marks on your feet because of the traces of ablution.” Then Prophet (sallallahu alayhi was’sallam) goes on to state: “A group among you would be prevented from coming to me, and they would not meet me, and I would say: “O my Lord, they are my companions.” Allah (subhanhu wa ta’ala) will reply via angel: “Upon this an angel would reply to me saying: Do you know what these people did after you!”[2] [Ref: Muslim, B2, H480] Prophet Said My Ummah & My Companions: In the Hadith Prophet (sallallahu alayhi was’sallam) talked about the entire Ummah [Companions, Awliyah, Muslims]. Also states that heretical elements from the Ummah will be driven away toward the left. Those Muslims who were born after him are part of his Ummah therefore the latter-day heretical and apostate elements of the Ummah will be with the early elements. The early elements will be ones whom Prophet (sallallahu alayhi was’sallam) will recognize by the face and they will recognize him by his face: "There will come to me some people whom I will recognize,and they will recognize me,…” [Ref: Bukhari, B76, H585] Seeing the ones whom Prophet (sallallahu alayhi was’sallam) recognizes being driven away [along those who were not born yet] Prophet (sallallahu alayhi was’sallam) would say: “O my Lord, they are my companions. Upon this an angel would reply to me saying: Do you know what these people did after you!” [Ref: Muslim, B2, H480] “My Lord, they are from me and my Ummah.” [Ref: Muslim, B30, H5685] Iblees Counted Amongst The Angels: Allah (subhanahu wa ta’ala) instructed the angels to prostrate to Prophet Adam (alayhis salam): “And (remember) when We said to the angels: "Prostrate yourselves before Adam.” Iblees was present in the gathering of angels he did not prostrate to Prophet Adam (alayhis salam): And they prostrated except Iblis (Satan), he refused and was proud and was one of the disbelievers.” [Ref: 2:34] Even though he was not a angel he the instruction to prostrate to Adam (alayhis salam) was for him because he was counted amongst the angels. In reality he was a Jinn which the following verse establishes: “Behold! We said to the angels, "Bow down to Adam." They bowed down except Iblis. He was one of the Jinns and he broke the Command of his Lord. Will ye then take him and his progeny …” [Ref: 18:50] How ‘Brothers’ Were Counted Amongst ‘Companions’: The differing narrations refer to one event that will take place on the day of Judgment. Those heretics/apostates born afterProphet (sallallahu alayhi was’sallam) will be amongst those heretics/apostates whom Prophet (sallallahu alayhi was’sallam) knew in his life time as Muslims. Seeing all these heretics/apostates being taken toward the left side (i.e. hellfire) Prophet (sallallahu alayhi was’sallam) will remonstrate with Allah (subhanahu wa ta’ala). He will say, referring to those heretics/apostates whom he knew were Muslims when he was alive: “O my Lord, they are my companions.” [Ref: Muslim, B2, H480] “My Lord, they are from me and my Ummah.” [Ref: Muslim, B30, H5685] Just as Iblees was counted amongst the angels by Allah (subhanahu wa ta’ala) that is why no separate command was given to him to prostrate to Prophet Adam (alayhis salam). The command to prostrate to Prophet Adam (alayhis salam) was explicitly given to angels but due to his presence amongst angels he was counted as being one of them. Similarly, those heretics, apostates who were born after the death of Prophet (sallallahu alayhi was’sallam), are being counted amongst the ‘my ashabi’ and ‘my Ummati’ by virtue of their presence amongst those heretics/apostates whom Prophet (sallallahu alayhi was’sallam) knew as Muslims. Conclusion: It is evident from this explanation that actual companions of Prophet (sallallahu alayhi was’sallam) are not intended by these Ahadith. In fact those people whom Prophet (sallallahu alayhi was’sallam) never met in his life time will be counted amongst his companions due to their presence amongst those whom Prophet (sallallahu alayhi was’sallam) knew in his own life time as Muslims. But they became apostates and heretics after the death of Prophet (sallallahu alayhi was’sallam). It has been clearly documented in Ahadith who deviated from deen of Islam and who fought to establish the deen of Islam after the death of Prophet (sallallahu alayhi was’sallam). Those who fought for the deen with Prophet (sallallahu alayhi was’sallam) and spent their wealth in the way of Allah (subhanahu wa ta’ala) continued to fight against the enemies of deen after the death of Prophet (sallallahu alayhi was’sallam). The first and the foremost was Hadhrat Abu Bakr as-Sadeeq (radiallah ta’ala anhu). As a Khalif of Messenger of Allah (sallallahu alayhi was’sallam) he mobilized the army against the apostates and launched wars in defence of Islam. The companions of Prophet (sallallahu alayhi was’sallam) responded to the call of Jihad and gave their lives for cause of Allah (subhanahu wa ta’ala) in their thousands. Considering all this information to argue that, real companions of Prophet (sallallahu alayhi was’sallam) deviated on basis of a Hadith which has been isolated from his generic context is foolishness. Only a jahil mutlaq with blackened and dead heart will entertain such ill notions against companions of Prophet (sallallahu alayhi was’sallam). Wama Alayna ilal balaghul mubeen. Muhammed Ali Razavi. Footnote: - [1] Allah (subhanahu wa ta’ala) states: “And if you ask them, they will surely say, "We were only conversing and playing." Say, "Is it Allah and His verses and His Messenger that you were mocking?" [Ref: 9:65] The next verse of the Quran states: “Make no excuse; you have disbelieved after your belief. If We pardon one faction of you - We will punish another faction because they were criminals.” [Ref: 9:66] This indicates that there were people in the life time of Prophet (sallallahu alayhi was’sallam) who had become disbelievers for mocking verses of Quran. After the death of Prophet (sallallahu alayhi was’sallam) whole tribes openly disbelieved in Islam. - [2] Holistic understanding of the Hadith in discussion derived from all the available Ahadith on this topic is; the heretical elements from Ummah will be prevented from meeting Prophet (sallallahu alayhi was’sallam) while the Saliheen will be allowed to meet Prophet (sallallahu alayhi was’sallam). If the Hadith is understood in isolation then the Ummah being discussed in the Hadith is heretical Ummah: “My Ummah would come to me on the Cistern and I would drive away persons (from it) just as a person drives away other people's camels from his camels.” [Ref: Muslim, B2, H480] Both these understandings are valid because holistic understanding establishes; the entire Muslim Ummah will approach Prophet (sallallahu alayhi was’sallam) at al-Kawthar and a Ummah from amongst them will be prevented from meeting Prophet (sallallahu alayhi was’sallam). The isolationist interpretation establishes that all the heretical and apostate elements will approach Prophet (sallallahu alayhi was’sallam) at once as a separate Ummah. These heretical and apostate elements Ummah will be prevented from meeting Prophet (sallallahu alayhi was’sallam). [Note: Part of this footnote supports position of; ‘All Apostates & Heretics Will Go To Lake Al-Kawthar At Once.’]
  15. Salam alaqyum wa rahmatullah wa barakaat, Baee meray ek Sunni baee hen joh Karachi say hen jahan taq mujjay yaad ata heh woh Sindhi boltay hen meh un say aaj rabta kerta hoon aur aap kay forum per janay ka mashwara deta hoon. Woh Sindhi jawab be denh gay aur us kay saath joh dalail chahyeh woh ham say talb ker lenh gay.
  16. Almeen ba mana khalaik, aur murabbi ba bmana rab. murabbi khalaik aur rabbil alameen ka mafoom ek hee heh. Sher kay sayaq o sabaq meh khalaik meh kon say makhlooq dakhal kertay hen? Jin, insaan, farishtay, parinday, chopahay, in meh say doh ya teen agar aap dakhal keren toh khalaik toh phir khalaik ka istimal darust heh. Aap sher kay context meh, apnay abba hazoor ko aur ammi hazoor ko khalaik meh dakhal ker in per khalaik ka ittlaq nahin ker saktay. Keun kay sher meh likha heh: Khuda un ka murabbi thah woh murabbi thay khalaik kay, yahan per Allah subhanahu wa ta'ala ka Gangohi sahib ka murabbi hona aur phir Gangohi sahib ko khalaik ka murabbi tehrana Murabbi e almeen wala mafoom deta heh. Keun kay Gangohi sahib kay leyeh Khuda ko murabbi aur baqi makhlooq kay leyeh Gangohi sahib ko murabbi zikr keeya gaya heh. Kia Allah subhanahu wa ta'ala tarbiyat kernay wala nahin? Allah nay hamari tarbiyat kay leyeh Nabi aur Rasool behjay ya nahin? Kia Allah makhlooq kee nigrani nahin kerta? Aap nay murabbi kay mafoom palnay walay ko Allah kay leeyeh khaas keun keeya? Kia Allah nay ya us kay Nabi nay Rabb ka mafoom sirf palnay wala keeya heh? Kia aap samajtay hen kay murabbi kay saath agar aap palnay wala ka mafoom khaas ker denh gay toh phir aap kee jaan choot jahay gee? Allah woh Rabb heh, woh Murabbi heh joh palnay wala be heh, nigran be heh, tarbiyat wala be heh, aap nay Gangohi kay leyeh nigran aur tarbiyat wala mafoom khaas ker kay socha kay jaan chootay gee. Agar aap murabbi ka mafoom nigran keren ya tarbiyat kernay wala keren, ya palnay wala keren, joh be mafoom aap murabbi ko denh aap nay Gangohi ko apnay mazhab kay mutabiq Allah subhanahu wa ta'ala ka shareek banaya aur apnay hee mazhab kay mutabiq aap Mushrik huway. Kia aap apnay leyeh woh mazhab gawara keren gay jis kee bunyad per aap apni taweelat kay mutabiq Mushrik hen? Agar aap Sunni hotay toh aap ko har maslay aur nuqtay kee samaj hoti magar aap nay haq say dushmani ker leeh heh. Janab aap ko haqiqi aur majaazi meh farq bee pata nahin, agar meh kahoon: give me hand, ya yehkahoon; [is kaam meh] haath doh, ya; kaam meh haath bataho [literally, exchange hands in work] toh banda samaj jahay ga kay haqiqi mafoom meh haath nahin maang raha, yehni yeh nahin keh raha kay haath qaat per mujjay doh balkay madad maang raha heh. give me hand, ka majaazi mafoom heh kay kaam meh madad kero. Majazi mafoom woh hota heh jis ka haqiqi mafoom muhaal ya khilaaf e layk ho aur lafz ka kohi AUR na ho. Jistera yadullah, wajullah, keun kay in ka lafzi mafoom Allah kay leyeh muhaal heh. Aur Yad ka dictionary meh mafoom haath heh yehni char ungloon aur angoothay wala haath, aur waj ka dictionary mafoom chehra, yehni ankhon, naaq, hont, qaan wala chehra. Is leyeh kuch ulamah nay in ko majazi per mamool keeya heh. Murabbi e Khalaik hona majaazi mafoom meh kistera huwa? Joh aap nay mafoom deeya heh point 3 meh woh toh lafzi aur haqiqi mafoom heh majaazi kesay huway? Ya majaazi kee ratt lagahen aur dictionary ko chor denh ya dictionary ko pakr lenh aur maajazi ko chor denh. Joh mowaqif jhoota ho us kay bayanat aur wazahaten kabi ek dosray ko compliment nahin keren gay balkay contradict keren gay. Jistera aap kee wazahat meh tazad biyani joh aap kay mowaqif kay batal honay ka saboot deh rahi heh. Jab apnay panday meh apna hi sar pansa toh haqiqi aur majazi be yaad aahi aap ko. Agar RasoolAllah (sallallahu alayhi was'sallam) kay leyeh yeh ilfaaz likhay jatay aur likhnay wala kohi Sunni hota toh phir aap haqiqi aur majazi kee taraf moon nah kertay. Phir kehtay ham Shariat, Quran o hadith kee baat kertay hen Quran aur hadith meh haqiqi aur majazi ka zikr kissi be jaga nahin heh. Aur Allah nay hammeh Quran aur hadith per fesla kernay ka hokam deeya heh aur farmaya heh kay agar Quran ko chor ker kissi aur per fesla kero gay toh kafir hogay. Is leyeh ham toh sirf Quran per fesla keren gay aur Quran meh majazi aur haqiqi nahin is leyeh RasoolAllah sallallahu alayhi was'sallam ko murabbi e khalaik kehna Shirk heh keun kay Murabbi sirf Allah hee heh, DATA sirf Allah heh. Quran meh Rabb/Murabbi kissi ghair kay leyeh istimal nahin huwa sirf Allah subhanahu wa ta'ala kay leyeh is waja say tum nay Shirk keeya aur mushrik qabar parast kay fatway lagatay. Magar abh jab apnay ullu ka sar pansa panday meh toh woh joh Deobandi raywaiyati aur joh tumaray uqabir aur joh tumari param para rahi heh us ko chor ker ahle sunnat kay asoloon kee taraf pesh qadmi shoroon ker deeh. Allah kay Nabi sallallahu alayhi was'sallam kee shaan meh joh naatia kalamat likhay jatay hen un ko toh tum log bila Shar'ri uzr Shirk aur tehratay ho magar apnay Gangohi sahib kee shaan meh kufr likha gaya us kay difa kay leyeh dor peray. Mujjay ilm nahin kay RasoolAllah sallallahu alayhi was'sallam ko murabbi kaha gaya ya nahin. Magar chalen bil farz maan lenh kay Murabbi likha gaya, toh ihtiraaz murabbi e khalaik per thah keun kay yeh kehna Rabbil Alameen kehnay kay motaradif heh. Aap RasoolAllah sallallahu alayhi was'sallam kay murabbi aur murabbi e khalaik honay per aap Quran o hadith say daleel pesh ker denh. Aur Ghawth e Azaam alayhi rehma aur baqi AwliyahAllah ko kon aur kis kitab meh Murabbi e Khalaik likha heh? Janab AwliyahAllah kee tarbiyat kee kohi baat nahin aur un kee ittiba e Shariat per kohi ihtiraz nahin. Magar Gangohi aur Tandvi ko Awliyah meh ginna esa heh jesay Firawn ko Nabiyoon meh ginna. Joh banday musalman nahin un ko Awliyah meh ginnay say aap ko sharm nahin aahi? Joh Allah subhanhu wa ta'ala aur RAsoolAllah sallallahu alayhi was'sallam kay gustakh hoon un say bugz kia imaan nahin? Kia musalman ko zeb deta heh kay woh Kafiroon ka difa keray aur un ko AwliyahAllah meh ginnay? Wahhabi aur Deobandi taleemat kay mutabiq Gangohi ko Murabbi e khalaik man'na aur likhna Shirk Rububiyyah. Yehni Allah kay saath us kee Rububiyat meh makhlooq ko shareek kerna. Nahin tehryeh mujjay abhi new Tawheed ban-nanay denh, Tawheed Murabbiyat yehni Allah hee Murabi heh aur us kay siwa kohi aur Murabbi nahin, Allah akela aur ek hee Murabbi heh. Shirk Murabbiyat yehni Allah kay Murabbi honay meh makhlooq ko dakhal kerna. Abh aap khud fesla ker saktay hen kay Shirk huwa ya nahin. Note keryeh ga yeh tawheed aur shirk murabbiyat ka joh mafoom bataya heh woh Wahhabi aur deobandi mazhboon kay asooloon kay mutabiq heh. Mawlana ka mafoom sam-jata hoon, mawla+na = mawla+hamara/hamaray yehni hamaray mawla, mawla bamana muhafiz leeya jahay toh hamaray muhafiz. Hadith meh lafz Mawlana istimal huwa heh: “The Prophet judged that she should be given to her aunt, and said that the aunt was like the mother. He then said to 'All, "You are from me and I am from you", and said to Ja'far, "You resemble me both in character and appearance", and said to Zaid, "You are our brother and Mawlana (i.e. our mawla)." [Ref: Bukhari, B49, H863] Dosra Quran kee ayaat meh Mawla ka lafz istimal huwa aur jin kay leeyeh huwa woh perh lenh: “If you two turn in repentance to Allah your hearts are indeed so inclined but if you help one another against him, then verily, Allah is his Mawla, and Jibrael, and the righteous among the believers, and furthermore, the angels are his helpers.” [Ref: 66:4] Agar Mawlana ka istimal Shirk hota toh RasoolAllah sallallahu alayhi was'sallam kabi be Sahabi ko Mawlana nah kehtay. Aur nah Allah subhanhu wa ta'ala bandoon ko RasoolAllah sallallahu alayhi was'sallam ka mawla kehta. Janab aap kay leyeh english meh yeh teen articles hen peren Shirk kee sahih tareef seekh lenh: http://www.islamimehfil.com/topic/21041-critical-analysis-of-ahle-sunnat-wahhabi-concept-of-exclusivity/ http://www.islamimehfil.com/topic/21427-a-dialogue-with-wahhabi-on-shirk-of-attributes/ http://www.islamimehfil.com/topic/21417-analysis-of-differing-wahhabi-methodologies-of-determining-exclusivity/ -------------------------------------------------------------------------------------------------------------------------------------------- Meray baee aap say guzarish heh kay aap khaloos e dil say toba ker kay sachay aur suchay Sunni ho jahayn. Allah ta'ala aap kay ilm meh barkat aur dil meh noor bar deh ga jis say aap ko in masail kee samaj aa jahay gee. Asal ikhtilaaf joh heh ham aap ko samja denh gay kay yeh Murabbi wala ihtiraaz keun aur kesay wojood meh aya aur is kee taraf ishara meh nay ker deeya heh. Meray baee aap nay ilm hasil keeya is jazbay meh kay apnay Deobandi maulviyoon ka difa keroon ga ya phir Sunniyoon ka Shirk sabat keroon ga. Kabi aap nay RasoolAllah sallallahu alayhi was'sallam kee shaan e mutahira ka difa bee keeya hoga? Ya aap nay is waja say kabi ilm hasil keeya kay meh is ilm say RasoolAllah kee shaan e aqdas ke difa keroon ga? Meray baee aap ka sara zor apnay mazhab kay maulviyoon kay difa meh laga heh aur aap kay ilm kay hasool ka asal maqsid be yahi heh. Meray baee apni aakhirat kee fikr keren gustakhoon aur Kafiroon ka difa nah keren. Jab Allah (subhanahu wa ta'ala) hokam keray ga kay is ko is kay chahnay walooon kay saath aag meh dalo toh kon hoga joh aap ko dozakh kee aag say bachahay ga? Kia Gangohi Sahib aap kay badlay aur azaab bardasht kernay kay leyeh tiyarho jahen gay? Ya Tandvi sahib aap kee rahayat kay leyeh khud ziada azaab bardasht kernay kay leyeh tiyar ho jahen gay? Har giz nahin aap ko pehchannay say inqaar ker denh gay balkay apnay azaab ko aap per dalnay kee darkhawat shahid keren. Ghor kero meray baee kay woh aag kitni sakht hogi kay agar pahoon ko jalaya jahay toh damagh ubal peray ga heat say. Jab aap ka sara badan har har hissa aag meh hoga toh kia aap tasawar ker saktay hen kay azaab kitna sakht hoga? Toba ker kay sachay aur suchay musalman ho jahen aur aynda niyat keren kay in ka difa nahin keroon ga aur nah in zalimoon kay baray meh acha zann rakhoon ga. Meri dua heh kay Allah ta'ala is ko aap kay leyeh waseela e hidayat banahay, ameen. Agar kohi kalamt sakht hoon toh mazrat khawa hoon.
  17. Yeh tarjuma nahin tafseeli mafoom biyaan keeya gaya heh. Tafasir meh aur ahadith meh is tafseel ka saboot mojood heh.
  18. salam alayqum wa rahmatullah wa barkaat, Meray English articles meh joh biddat kay mozoo per hen Biddat ka har pehloo wazia ker deeya gaya heh. Biddat kee Sunni aur Wahhabi tareef aur us meh joh farq heh woh be wazia kr deeya heh. Sirf lafzi farq heh, jissay ek group lughvi biddat kehta heh dosra biddat e hasana kee kism janta heh, jissay wahhabi biddat kehta heh woh ahle Sunnat kee tareef meh biddat e zalala heh.
  19. Hadith meh lafz sab istimal huwa heh ... sab ka mana TANQEED, CRITICISE, kerna ata heh. Ek hadith meh RasoolAllah (sallallahu alayhi was-sallam) kee mojdgi meh ghaliban Hazrat Hafsa radiallah ta'ala anha Hazrat Aysha radiallah ta'ala anha kee tanqeed ker raheen theen toh RasoolAlllah nay Hazrat Aysha radiallah ta'ala anha ko ijazat deeh kay woh be sab yehni Hazrat Hafsa kee tanqeed keray. Meray pass dalahil sab mojood thay magar hard drive format ho janay kee waja say pesh nahin ker sakta, talash ker kay yahan per pesh ker doon
  20. Salam alayqum wa rahmatullah wa barakaat, Meray baee janab say kissi aur nay sawal keeya aur janab ko jawab maloom nahin is leyeh ham say jawab talab keeya is meh aap ko hansi kis baat per aahi. Ghor say per leeya keren baee aur logoon ka lehaz keeya keren har kissi kay saath munazrana salook nah keeya keren. Ham sunniyoon kay kohi ek Wahhabi, Shia, Deobandi, kabi Sunni nahin huwa hoga keun kay ham say agar kohi sawaal keray ilm hasil kernay kay leyeh toh ham us ko khoob zaleel kertay hen taqay woh dil barkhasta ho ker chala jahay. Deen ko bachana aur pehlana heh toh; sawali aur munazir, ahle ilm aur baghayr ilm walay, ghali aur mukhlis, meh farq keeya keren aur jab taq wazia saboot darkar nah hoon kohi fesla nah keeya keren kay kon kia heh aur keun sawal ker raha heh. Ham Sunniyoon ko tareeka a tableegh nahin aata sirf logoon ko zaleel ker kay bagana ata heh is leyeh kabi kohi Shia, Wahhabi, Deobandi, Sunni nahin hota. Wahhabiyoon kay pass agar kohi Sunni jahay asool e ilm kay leyeh toh woh piyar, shafqat, narmi aur gantay lagatay hen apna mazhab kay ek point manwanay kay leyeh. Deen daleel aur mubahisay say nahin pehla thah balkay piyar aur narmi aur kush ikhlaqi say pehlay thah aur yahi tareeka heh deen pehlanay aur deen bachanay aur deen per amal kernay ka. Is ko apnahen. Mazrat chahta hoon is lecture kay leyeh umeed heh aap nay apnay baee kee baat ka bura nahin mana hoga. Agar aap ko kuch bura laga toh mazrat khawa hoon.
  21. Ibn Kaseer keh raha heh kay Hazrat Umar ka biddat kehna lughvi mafoom meh heh shar'ri nahin. Yehni woh jammat meh parnay ko Sunnat manta heh aur Hazrat Umar kay qawl ko lughvi mafoom meh leh raha heh. Agar Shar'ri leh toh phir mafoom yeh banta heh kay jammat meh parna Sunnat nahin balkay baad ki ijaad heh. Halan kay agar hadith ko pera jahay toh sabat hota heh kay masjid meh mukhtalaf jammateh ek ek imaam kay peechay per rahay thay aur Hazrat Umar nay un ko ek imam kay peechay jama keeya aur phir jab aahay toh dekha toh farmaya naimatul biddah. Is context meh dekha jahay toh Hazrat Umar ka yeh farmana Shar'ri fatwah heh. Jis amal ko Hazrt Umar nay naimatul biddah farmaya heh woh jammat meh pernay ko nahin balkay mukhtalaf jammatoon ko jammah kernay ko naimatul biddat farmaya heh. Aur zahir baat heh kay yeh achi baat heh kay ek naya trend set keeya gaya joh pehlay nahin thah.
  22. Baee aap ko kis maslay meh kia madad darkar heh? Meh Azaad Kashmir say hoon is leyeh Sindhi nahin bol sakta aur Urdu likh nahin sakta. Yeh Roman tareekay say likh sakta hoon. Joh aap ko udhar tang kerta heh ussay kahen hammeh is forum per aa ker tableegh keray. Dosra aap Wahhabiyoon, Deobandiyoon, Shiyoon ko ban maren aur taqeed ker kay meri taraf behij denh. Baee aap kay joh issue hoon idhar paste ker denh, balkay mujjay private message meh behij deeya keren inshallah ek do din meh tafseelan jawab roman urdu meh likha pesh ker deeya keroon ga.
  23. Nikah perwaya nahin jata. Nikah contract heh, gawahoon kee moojoodgi meh ek larka larki ka iqrar kerna kay woh dosray ko bashiyat e khawand/biwi qabool kerta hoon. Jis ka zeroori hissa haq mahr heh. Nikah perwanay ka tasawur joh aaj kal mojood heh yehni kalmay perwana yeh baad kee ijaad heh. Nah RasoolAllah (sallallahu alayhi was;sallam) nay aur nah Sahabah nay yeh kalmay perwahay. Us zamanay meh gawahoon kee mojoodgi meh sirf dosray ko qabool kerna nikkah thah. Is leyeh Abu Talib ka musalman hona zeroori nahin keun kay us nay kab kalmah perwana thah, sirf Allah kay Nabi (sallallahu alayhi was'sallam) say poochna thah, kia aap in ko apnay nikah meh qabool krtay hen, aur aap qabool kerti hen aur yeh nikah ho gaya. Is say Abu Talib ka musalman hona kistera sabat hota heh. Abu Talib nay kon say Quran kee sooraten peri hen. Ahadith e Bukhari say sabat heh kay RasoolAllah (sallallahu alayhi was'sallam) nay Abu Talib ko kaha kay musalman ho jahay magar woh nah huwa aur Kafir mar gaya. Ek Christian muj say behas ker raha thah aur woh apni Trinity yehni Salasiat e Khuda ko sabat krnay kay leyeh Quran meh jahan per Allah (subhanahu wa ta'ala) Ham, Hamara waghera kay plural istimal keeyeh un ko bunyad bana ker woh Trinity ko Qurani taleem bata raha thah. Yehni, ek essay point ko leh ker, clear wazia ayaat, joh juzziat e illahi ka rad aur ahadiat ka izhar kerti hen un ko ignore aur taweel ker raha thah. Yeh haal is jahil ka heh ek waqia joh tareekhi heh aur jis kee us ko asaliat ka be ilm nahin us waqia ko aaj kay dawr meh joh Nikkah ka tareeka rainj heh us per qiyas ker kay yeh sabat kerna chahta heh kay Abu Talib Musalman thah keun kay us nay kalmay waghera aur duahen waghera perwahi hoon gi. Jistera yeh qiyas ker raha heh istera toh yeh be kaha ja sakta heh kay Rasoolallah (sallalahau alayhi was'sallam) nay nabuwat say pehlay apni jin betiyoon ka Nikkha Mushrikoon kay saath kerwaya thah woh Mushrik nahin magar Momim muttaqi parezgar aur Hazrat Ali (radiallah ta'ala anhu) jesay muttaqi momin thay keun kay Nabi kesay apni beti ka Nikah mushrik say ker sakta heh. Nahin teharyeh, Mushrik paleet heh, ham aaj Mushrikoon kay haath ka pakka huwa nahin khatay aur jis cheez ko woh choo lenh toh ussay najs mantay hen. Allah kay Nabi (sallallahu alayhi was'sallam) toh ham say ziayada muttaqi parezgar thay woh kesay Mushrikoon kafiroon kee touch kee huwi cheezoon ko nabuwat say pehlay kha saktay thay, is leyeh zeroori heh kay saray Makkah walay momin muttaqi Muwahid aur asal Musalman thay. Keun kay peej bonay wala, whole sale kharenay wala, aur dokan laga ker bechnay wala, aur phir khareed o foroghat meh choonay walay agar Mushrik hotay toh sab paleed ho jata heh is leyeh zeroori heh kay sab muttaqi muwahid momin asal aor khalis musalman hoon warna joh ham apnay leyeh gawara nahin kertay kia ussay Nabi (sallallahu alayhi was'sallam) apnay leyeh kesay gawara ker saktay hen? Is ko kehtay hen qiyas e shaytaani wazia dalahil ko chor ker esi qiyas per imaan lana. Kuttay kay baal ko leh ker is pr apni qiyaas kerna aur phir us ko insaan ka baal maan-na aur phir us baal say pura insaan banana aur kehna is baal say sabat hota heh kay jis ka baal heh woh is shakal o soorat qad o qamat rang aur nasab ka banda thah.
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