MuhammedAli

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  1. Praiseworthy Ijtihadi Innovations Of Sahabah (alayhi ridwaan). Introduction: Wahabi's/Deobandi's quote this hadith in support of their criticism of praiseworthy innovations in Islam: Sunnan Abu Dawood, Book 40, Number 4590: “… for those of you who live after me will see great disagreement. You must then follow my sunnah and that of the rightly-guided caliphs. Hold to it and stick fast to it. Avoid novelties, for every novelty is an innovation, and every innovation is an error." And they are firmly holding to the opinion that every innovation which is made part of deen therefore is reprehensible. Yet there were many praiseworthy innovations into Islam by Sahabah (alayhi ridwan) during the life time of RasoolAllah (sallalahu alayhi was'salam) as well as after. Aim & Objective: The aim of this article is to explain the meaning of Hadith in light of other Sahih Ahadith. This will help the readers in two fold, one, it will help the readers to defend the shair of Ahle Sunnat Wal Jammat, and it will refute the Rawafiz who use the Wahhabi idiocy to attack, defame, slander the companions of Sahabah (alayhi ridwaan), and accuse them of altering the deen based on heretical Wahhabi understandings of Qur’an, Sunnah. Meaning Of “... Every Innovation Is Error ...”: It is principle of deen that to make a general meaning specific, evidence in support of it from Qur’an, Ahadith is required otherwise the takhsees would be batal (i.e. false). In the context of this discussion evidence for praiseworthy innovations into Islam would be required to substantiate the takhseesi meaning. Prophet of Allah (subhana wa tallah) stated: Sahih Muslim, Book 034, Number 6466: “... on his (sacred) face. Thereupon Allah's Messenger (may peace be upon him) said: He who introduced some good practice in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect. And he who introduced some evil practice in Islam which had been followed subsequently (by others), he would be required to bear the burden." One who introduces a good innovation into Islam, and those who adhere to this innovation there is reward for both groups without the reward diminishing. This proves that not all innovations into Islam are reprehensible but praiseworthy innovations can be made into Islam. - Therefore the hadith: “Avoid novelties, for every novelty is an innovation, and every innovation is an error." should be understood to refer to the evil innovations because in the Arabic 'Qullu' means 'all, every' but according to the context of 'all, every' can mean 'all, every' in a certain category and not 'all, every' in absolute terms. Also considering what Prophet (salallahau alayhi was'salam) stated about reprehensible innovations into Islam: “And he who introduced some evil practice in Islam which had been followed subsequently (by others), he would be required to bear the burden."This would amount to sufficient evidence that statement of Prophet (sallalahu alayhi was'salam):“Avoid novelties, for every novelty is an innovation, and every innovation is an error." is in meaning of “Avoid [reprehensible] novelties, for every [such] novelty is an [reprehensible] innovation, and every [such] innovation is an error." - Another interpretation can be derived which is more comprehensive, and it is also in harmony with fallowing ahadith: Sahih Bukhari Book 49, Hadith 861: Narrated Aisha: Allah's Apostle said, "If somebody innovates something which is not in harmony with the principles of our religion, that thing is rejected." Sahih Muslim, Book 18, Number 4266:'A'isha reported Allah's Messenger (may peace be upon him) as saying: He who innovates things in our affairs for which there is no valid (reason) (commits sin) and these are to be rejected. Sahih Muslim, Book 18, Number 4267: ... one house; and then said: 'A'isha informed me that Allah's Messenger (may peace be upon him) said: He who did any act for which there is no (explicit or implicit) sanction from our behalf, that is to be rejected.” In context of the above ahadith the meaning of statement: “Avoid novelties, for every novelty is an innovation, and every innovation is an error." would be: “Avoid [reprehensible] novelties [which are not in harmony with principles of deen, do not have a valid reason, and have no sanction from Allah, RasoolAllah] for every [such] novelty is an [reprehensible] innovation, and every [such] innovation is an error." Evidence For Good Innovations: - Allah (subhana wa tallah) narrates the story of followers of Jesus: Surah Al Hadid {57} Verse 27: Then, in their wake, We followed them up with (others of) Our apostles: We sent after them Jesus the son of Mary, and bestowed on him the Gospel; and We ordained in the hearts of those who followed him Compassion and Mercy. But the Monasticism which they invented for themselves, We did not prescribe for them: (We commanded) only the seeking for the Good Pleasure of Allah but that they did not foster as they should have done.Yet We bestowed, on those among them who believed, their (due) reward, but many of them are rebellious transgressors. Allah tells why the stories are: Surah Yusuf {12} Ayaat 111: "Laqana fi'qisasi'him ibratulli u'lil albab ..." (“There is, in their stories, instruction for men endued with understanding.”) Allah (subhana wa tallah) tells us that followers of Isa alayhis salam invented the Monasticism them selves with the intention of pleasing Allah (subhana wa tallah) even though Allah (subhana wa tallah) did not command them to do so, but those who did adhere to it, Allah (subhana wa tallah) rewarded them. The conclusion which the ulil albab (i.e. men of understanding) derive from 57:27 is best explained by what Prophet of Allah sallahu alayhi was'salam stated: Sahih Muslim, Book 034, Number 6466: "... Then came another person and then other persons followed them in succession until signs of happiness could be seen on his (sacred) face. Thereupon Allah's Messenger (may peace be upon him) said: He who introduced some good practice in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect. And he who introduced some evil practice in Islam which had been followed subsequently (by others), he would be required to bear the burden." Prophet of Allah (salllahu alayhi was'salam) gave us a rule: Who so ever invents something good (i.e. Sahih Bukhari) practice in Islam which was fallowed by him, and fallowed after him, both the follower, as well as the inventor, innovator will get the reward from Allah (subhana wa tallah). - Hazrat Umar (radiallah ta'ala anh) said instructed that people perform their nawafil prayers under one Qari, and he exclaimed this is excellent/good innovation: Sahih Bukhari, Book 32, Hadith 227: Narrated Abu Huraira: ... So, 'Umar said, 'In my opinion I would better collect these (people) under the leadership of one Qari (Reciter) (i.e. let them pray in congregation!)'. So, he made up his mind to congregate them behind Ubai bin Ka'b. Then on another night I went again in his company and the people were praying behind their reciter. On that, 'Umar remarked, 'What an excellent Bid'a (i.e. innovation in religion) this is; but the prayer which they do not perform, but sleep at its time is better than the one they are offering.' He meant the prayer in the last part of the night. (In those days) people used to pray in the early part of the night." This conclusively proves that in deen of RasoolAllah (sallalahu alayhi was'salam) there is room for good innovations. Had there been no room for good innovation Messenger of Allah (sallalahu alayhi was'salam) would not have given us a criteria to judge on, and Hazrat Umar (radiallah ta'ala anh) would not have remarked excellent innovation. Some Good Innovations Of Sahabah (alayhi ridwan): The correct understanding of the hadith presented and to go with that evidence on good innovation in Islam, it would be prudent to present some examples of good innovations which Sahabah (radiallah tallah anhuma) brought forward, in the time of RasoolAllah (sallalahu alayhi was'salam) or after. Addition Into Prayer: - Sahih Bukhari, Book 12, Hadith 764: Narrated Rifa'a bin Rafi AzZuraqi: One day we were praying behind the Prophet. When he raised his head from bowing, he said, "Sami'a-l-lahu Liman hamida."A man behind him said,"Rabbana walaka-l hamd hamdan Kathiran taiyiban mubarakan fihi" (O our Lord! All the praises are for You, many good and blessed praises). When the Prophet completed the prayer, he asked, "Who has said these words?"The man replied, "I." The Prophet said, "I saw over thirty angels competing to write it first." Prophet rose (from bowing) and stood straight till all the vertebrae of his spinal column came to a natural position. The taught response to: “Sami allahu liman hamida!” by Prophet (sallalahu alayhi was'salam) was: “Rabbana wa lakal hamd.” which is supported by: - Sahih Bukhari, Book 12, Hadith 701: “Narrated Abu Huraira: The Prophet said, "The Imam is to be followed. Say the Takbir when he says it; bow if he bows; if he says 'Sami a-l-lahu Liman hamida', say, ' Rabbana wa-laka-l-hamd', prostrate if he prostrates and pray sitting altogether if he prays sitting." - Sahih Bukhari, Book 11, Hadith 656: “... when he raises his head and when he [Imam] says, 'Sami a-l-lahu liman-hamida ' (Allah heard those who sent praises to Him) say then 'Rabbana wa laka-l-hamd' (O our Lord! All the praises are for You), and if he prays sitting then pray sitting." Sahabi (radiallah ta'ala anh) using his own ijtihad added the words: “... hamdan kaseeran, tay'yiban mubarakan fihi.” to what Prophet (sallalahu alayhi was'salam) had taught. Prophet (sallalahu alayhi was'salam) on completion of prayers asked who it was, and then informed him that angels competed to write this good innovation down. Good Innovation Of Unifying Two Talbiyas: Allah's Messenger (sallalahu alayhi was'salam) taught the fallowing Talbiya: Sahih Bukhari, Book 26, Hadith 621: Narrated 'Abdullah bin 'Umar : The talbiya of Allah's Apostle was : 'Labbaika Allahumma labbaik, Labbaika la sharika Laka labbaik, Inna-l-hamda wan-ni'mata Laka walmu Lk, La sharika Laka'” Sahih Bukhari, Book 26, Hadith 622: “Narrated 'Aisha: I know how the Prophet used to say (talbiya) and it was: 'Labbaika Allahumma Labbaik, Labbaika la sharika Laka labbaik, Inna-l-hamda wan-ni'mata Laka walmu Lk, La sharika Laka'.” Hadrat Abdullah Ibn Umar (radiallah ta'ala anh) reports another Talbiya recited by Prophet (sallalahu alayhi was'salam): Sahih Muslim, Book 7, Hadith 2670: “... And 'Abdullah b. 'Umar (Allah be pleased them) said that 'Umar b. Khattab (Allah be pleased with him) pronounced, the Talbiya of the Messenger of Allah (may peace be upon him) in these words of his (Prophet's words) and said: Here I am at Thy service, O Lord; here I am at Thy service, ready to obey Thee, and good is in Thy Hand, Here I am at Thy service. Unto Thee is the petition and deed (is also for Thee).” Abdullah Ibn Umar (radiallah ta'ala anh) unified the Talbiyas of Prophet (sallalahu alayhi was'salam), and this is affirmed in the fallowing ahadith: Sahih Muslim, Book 7, Hadith 2667: 'Abdullah b. 'Umar (Allah be pleased with them) reported that the Talbiya of the Messenger of Allah (may peace be upon him) was this: “Here I am at Thy service. O Allah, here I am at Thy service, here I am at Thy service. There is no associate with Thee; here I am at Thy service. Verily all praise and grace is due to Thee, and the sovereignty (too). There is no associate with Thee.” He (the narrator) further said that 'Abdullah b. 'Umar (Allah be pleased with them) made this addition to it: “Here I am at Thy service; here I am at Thy service; ready to obey Thee, and good is in Thy Hand; here 1 am at Thy service; unto Thee is the petition, and deed (is also for Thee).” Sahih Muslim, Book 7, Hadith 2668: 'Abdullah b. 'Umar (Allah be pleased with them) reported that the Messenger of Allah (may peace be upon him) entered upon the state of Ihram near the mosque at Dhu'l-Hulaifa as his camel stood by it and he said:“Here I am at Thy service, O Lord; here I am at Thy service: here I am at Thy service. There is no associate with Thee. Here I am at Thy service. All praise and grace is due to Thee and the sovereignty (too). There is no associate with Thee.” They (the people) said that 'Abdullah b. 'Umar said that that was the Talbiya of the Messenger of Allah (may peace be upon him). Nafi' said: 'Abdullah (Allah be pleased with him) made this addition to it:“Here I am at Thy service; here I am at Thy service; ready to obey Thee. The Good is in Thy Hand. Here I am at Thy service. Unto Thee is the petition and deed (is also for Thee).” This proves that Sahabah (alayhi ridwan) made Ijtihad in regulated acts of worship and while fully being aware what Sunnahs of Prophet (sallalahu alayhi was'sallam) were. Note this addition of Hadhrat Abdullah Ibn Umar (radiallah ta'ala anh) was adopted by people at large but this does not mean he sinned or was upon error. Collecting Of Sweet Smelling Sweat Of Prophet (sallalahu alayhi was'salam): Beloved Prophet's (sallalahu alayhi was'salam) body emitted beautiful fragrance: Sahih Muslim, Book 30, Hadith 5760: “Anas reported that Allah's Messenger (may peace be upon him) had a very fair complexion and (the drops) of his perspiration shone like pearls, ... and I never smelt musk or ambergris and found its fragrance as sweet as the fragrance of Allah's Messenger (may peace be upon him).” Sahih Muslim, Book 30, Hadith 5759:“Anas reported: I never smelt ambergris or musk as fragrant as the fragrance of the body of Allah's Messenger (may peace be upon him) and I never touched brocade or silk and found it as soft as the body of Allah's Messenger (may peace be upon him).” Sahih Bukhari, Book 31, Hadith 194: “... Anas further said, "I never touched silk or velvet softer than the hand of Allah's Apostle and never smelled Musk or perfumed smoke more pleasant than the smell of Allah's Apostle." Naturally the beautiful fragrance of beloved Prophet's (sallalahu alayhi was'salam) body was fused into his blessed sweat. Hadhrat Umm Sulaim (radiallah ta'ala anha) collected the blessed sweat of beloved Messenger (sallalahu alayhi was'salam) in bottles and in perfumes: Sahih Muslim, Book 30, Number 5763: “Umm Sulaim reported that Allah's Apostle (may peace be upon him) visited her house and (took rest) and she spread a piece of cloth for him and he had had a siesta on it. And he sweated profusely and she collected his sweat and put it in a perfume and in bottles. Allah's Apostle (may peace be upon him) said: Umm Sulaim, what is this? She said: It is your sweat, which I put in my perfume. Allah's Apostle (may peace be upon him) sweated in cold weather when revelation descended upon him.” The collected blessed sweat was mixed with Suk, and Hadhrat Anas bin Malik (radiallah ta'ala anh) asked that some of the blessed sweat be mixed with his Hanut, so when he dies his body can be perfurmed with Hanut which had sweat of blessed Prophet (sallalahu alayhi was'salam): Sahih Bukhari, Book 74, Number 298: “... Anas added, "When the Prophet had slept, she would take some of his sweat and hair and collect it (the sweat) in a bottle and then mix it with Suk (a kind of perfume) while he was still sleeping. "When the death of Anas bin Malik approached, he advised that some of that Suk be mixed with his Hanut (perfume for embalming the dead body), and it was mixed with his Hanut.” Also while Prophet (sallalahu alayhi was'salam) was sleeping when Hadhrat Umm Sulaim (radiallah ta'ala anha) collected the blessed sweat beloved Messenger (sallalahu alayhi was'salam) was startled and woke up: Sahih Muslim, Book 30, Number 5762: “… It is Allah's Apostle (may peace be upon him) who is having siesta in your house, lying in your bed. She came and found him sweating and his sweat falling on the leather cloth spread on her bed. She opened her scent-bag and began to fill the bottles with it. Allah's Apostle (may peace be upon him) was startled and woke up and said: Umm Sulaim, what are you doing? She said: Allah's Messenger, we seek blessings for our children through it. Thereupon he said: You have done something right.” He (sallalahu alayhi was'salam) questioned her: “What are you doing?” to which she replied: “Allah's Messenger, we seek blessings for our children through it.” meaning Allah's Messenger (sallalahu alayhi was'salam) through your blessed sweat we seek blessing from Allah (subhana wa ta'ala) for children. Prophet (sallalahu alayhi was'salam) replied: “You have done something right.” He approved the collecting of the blessed sweat for sake of seeking blessing from Allah (subhana wa tallah) through sweat. The collection of blessed sweat into bottles of perfume and using it to gain blessings for the children from Allah (subhana wa ta'ala) by the means (i.e. Wasila) of Prophet's (salallahu alayhi was'salam) blessed sweat was not taught by RasoolAllah (sallalahu alayhi was'salam) nor Allah (subhana wa ta'ala) instructed it in Quran. Also note Hadhrat Anas bin Malik (radiallah ta'ala anh) had the blessed sweat mixed with his Hanut so his body can be perfumed with it. Surely his intention of doing this was to gain the blessings of Allah (subhana wa ta'ala). These two instances are examples of praiseworthy innovations into deen of Islam. Evil Eye & The Blessed Hair Of RasoolAllah (sallalahu alayhi was'salam): It is reported in Sahih of Imam Bukhari (rahimullah alayhi ta'ala) that Um Salama (radiallah ta'ala anha) collected the blessed hair and sweat of Prophet Muhammed (sallalahu alayhi was'sallam): Sahih Bukhari, Book 74, Number 298: “... Anas added, "When the Prophet had slept, she would take some of his sweat and hair and collect it (the sweat) in a bottle and then mix it with Suk (a kind of perfume) while he was still sleeping. "When the death of Anas bin Malik approached, he advised that some of that Suk be mixed with his Hanut (perfume for embalming the dead body), and it was mixed with his Hanut.” Sahih Bukhari, Book 72, Number 784: “Narrated IsraiI: Uthman bin 'Abdullah bin Mauhab said, "My people sent me with a bowl of water to Um Salama." Isra'il approximated three fingers ('indicating the small size of the container in which there was some hair of the Prophet. 'Uthman(ra) added, "If any person suffered from evil eye or some other disease, he would send a vessel (containing water) to Um Salama. I looked into the container (that held the hair of the Prophet) and saw a few red hairs in it," The blessed hair and sweat of Prophet (sallalahu alayhiw as'sallam) was collected in a bottle and mixed with a perfume and used to cure illnesses of people. Cloak Of Prophet (sallalahu alayhi was'sallam) Curing Sick: Honorable Prophet Yusuf (alayhis salam) instructed his brothers when he gave them his kamees (i.e. long tunic): Surah Yusuf (12) Verse 93: "Go with this my shirt, and cast it over the face of my father: he will come to see (clearly). Then come ye (here) to me together with all your family." When brothers of Yusuf (alayhis salam) reached their father Honorable Prophet Yaqoob (alayhis salam): Surah Yusuf (12) Verse 96: Then when the bearer of the good news came. He cast (the shirt) over his face, and he forthwith regained clear sight. He said: "Did I not say to you, 'I know from Allah that which ye know not?'" Honorable Prophet Yaqoob (alayhis salam) placed the shirt on his face and with tawassul of his sons kamees Allah (subhana wa ta'ala) restored the sight in the eyes of Honorable Prophet Yaqoob (alayhis salam). - In a hadith recorded in Sahih of Imam Muslim (rahiumullah alayhi ta'ala) it is recorded that Asma the sister of Ummul Momineen Hadhrat Aysha (radiallah ta'ala anha) soaked the cloak of Prophet (sallalahu alayhi was'sallam) in water [and the water was drained from cloak and sick person was given to drink it] to cure them of illness they suffer: Sahih Muslim, Book 24, Hadith 5149: Abdullah. the freed slave of Asma' (the daughter of Abu Bakr). the maternal uncle of the son of 'Ata, reported: Asma' sent me to 'Abdullah bin 'Umar saying: … I went back to Asma' and informed her. whereupon she said: Here is the cloak of Allah's Messenger (may peace be upon him). and she brought out to me that cloak made of Persian cloth with a hem of brocade, and its sleeves bordered with brocade and said: This was Allah's Messenger's cloak with 'A'isha until she died, and when she died. I got possession of it. The Apostle of Allah (may peace be upon him) used to wear that, and "we soaked it for the sick and sought cure thereby." The conclusion we reach is Hadhrat Um Salama (radiallah ta'ala anha), Hadhrat Aysha (radiallah ta'ala anha), Hadhrat Asma (radiallah ta'ala anha) and many other Sahabah practiced Tawassul via Tabarrukat of Prophet (sallalahu alayhi was'sallam). - The praiseworthy innovation of companions of Prophet (sallalahu alayhi was'sallam) was based on recommendation of a Prophet (i.e. Yusuf alayhis salam) and practice of another Prophet (i.e. Yaqoob alayhis salam). Had this practice been at odds with any principle of deen or contradicted teaching of Tawheed the Prophets and the companions would not have practiced it. This praiseworthy innovation was approved by Messenger of Allah (sallalahu alayhi was'sallam) in his life time. The Third Adhan Addition: - Before servant moves to the topic of actual third Adhan (i.e. call to prayer). Readers should know that second Adhan is Iqamah because the similarity in its wording: Sahih Bukhari, Book 11, Hadith 579: “Narrated Anas: Bilal was ordered to repeat the wording of the adhan for prayers twice, and to pronounce the wording of the Iqamas once except "Qad-qamat-is-Salat". Prophet (sallalahu alayhi was'salam) stated that prayer is between two Adhans he said that twice in one narration: Sahih Bukhari, Book 11, Hadith 600: “Narrated 'Abdullah bin Mughaffal: The prophet said, "There is a prayer between the two adhans (adhan and Iqama), there is a prayer between the two adhans." And then while saying it the third time he added, "For the one who wants to (pray)." Note the words of Prophet there is prayer between the two Adhans. The choice of words indicates that Prophet (sallalahu alayhi was'sallam) was not talking about Fard prayer but Sunnah prayer which is to be performed after the first Adhan and before the second Adhan (i.e. Iqamah) for the Fard prayer is recited. The words of Prophet (sallalahu alayhi was'sallam) indicate this: "For the one who wants to (pray)." because performing Sunnah prayers is optional, for which there is reward if performed, and no blame if abstained from. The second Adhan is interpreted to mean Iqamah, and the prayer between the two Adhans is interpreted to mean two rakat Sunnah Moqadda prayers before the three rakat Fard of Maghrib prayer according in light of this Hadith: Sahih Bukhari, Book 11, Hadith 598: Narrated Anas bin Malik: "When the Mu'adhdhin pronounced the adhan, some of the companions of the Prophet would proceed to the pillars of the mosque (for the prayer) till the Prophet arrived and in this way they used to pray two Rakat before the Maghrib prayer.There used to be a little time between the adhan and the Iqama." Shu'ba said, "There used to be a very short interval between the two (adhan and Iqama).” - Hadhrat Usman Ghani (radiallah ta'ala anh) added the third Adhan which was recited in the market place: Sahih Bukhari, Book 13, Hadith 35: Narrated As-Saib bin Yazid: In the life-time of the Prophet, Abu Bakr and Umar, the Adhan for the Jumua prayer used to be pronounced when the Imam sat on the pulpit. But during the Caliphate of 'Uthman when the Muslims increased in number, a third Adhan at Az-Zaura' was added. Abu 'Abdullah said, "Az-Zaura' is a place in the market of Medina." It was Ijtihad of Hadhrat Usman Ghani (radiallah ta'ala anh): based on this verse of the Quran: Surah Al Jumma (62) Verse 9: “O ye who believe! When the call is proclaimed to prayer on Friday (the Day of Assembly), hasten earnestly to the Remembrance of Allah, and leave off business (and traffic): That is best for you if ye but knew!” To call the people of markets to worship of Allah (subhana wa ta'ala) because due to business of market, the noise, the commotion, which could suppress the sound of Adhan and shaytan would make them forget performing of prayers. So on this basis Hadhrat Usman Ghani (radiallah ta'ala anh) made Ijtihad and started his praiseworthy ijtihadi sunnah of third Adhan in market. Two Rakat Nawafil Before Execution: - Hadhrat Khubaib (radiallah ta'ala anh) was sent with group of ten men to spy but they were found and surrounded. They were given word that if they surrender they will be spared but the leader of the party refused to surrender and fought until seven of them were honored with martyrdom. The three remaining Sahabis surrendered but two were killed for one reason or another. Hadhrat Khubaib (radiallah ta'ala anh) remained from the ten and he was to be executed when he sought permission to perform nawafil: Sahih Bukhari, Book 59, Hadith 325: “… It was food Allah had provided Khubaib with." When they took him to Al-Hil out of Mecca sanctuary to martyr him, Khubaib requested them. "Allow me to offer a two-Rak'at prayer." They allowed him and he prayed two Rakat and then said, "By Allah! Had I not been afraid that you would think I was worried, I would have prayed more." Then he (invoked evil upon them) saying, "O Allah! Count them and kill them one by one, and do not leave anyone of them"' Then he recited: "As I am martyred as a Muslim, I do not care in what way I receive my death for Allah's Sake, for this is for the Cause of Allah. If He wishes, He will bless the cut limbs of my body." Then Abu Sarva, 'Ubqa bin Al-Harith went up to him and killed him. It was Khubaib who set the tradition of praying for any Muslim to be martyred in captivity (before he is executed). The Prophet told his companions of what had happened (to those ten spies) on the same day they were martyred. ...” He performed the two nawafil and then made dua so that Allah (subhana wa ta'ala) punishes his killers after he is martyred. - Performing of two nawafil before execution and then making dua to Allah (subhana wa ta'ala) to punish the executioners is a Sunnah of Hadhrat Khubaib (radiallah ta'ala anh) and the above hadith affirms this: “It was Khubaib who set the tradition of praying for any Muslim to be martyred in captivity (before he is executed).”. This is also affirmed by other ahadith: Sahih Bukhari, Book 52, Number 281: “... They allowed him and he offered Two Rakat and then said, "Hadn't I been afraid that you would think that I was afraid (of being killed), I would have prolonged the prayer. O Allah, kill them all with no exception." (He then recited the poetic verse):-- "I being martyred as a Muslim, Do not mind how I am killed in Allah's Cause, For my killing is for Allah's Sake, And if Allah wishes, He will bless the amputated parts of a torn body" Then the son of Al Harith killed him. So it was khubaib who set the tradition for any Muslim sentenced to death in captivity, to offer a two-Rak'at prayer (before being killed). Allah fulfilled the invocation of Asim bin Thabit on that very day on which he was martyred. The Prophet informed his companions of their news and what had happened to them. Later on when ...” Sahih Bukhari, Book 59, Number 412: “... Later on she used to say, "I have never seen a captive better than khubaib Once I saw him eating from a bunch of grapes although at that time no fruits were available at Mecca, and he was fettered with iron chains, and in fact, it was nothing but food bestowed upon him by Allah." So they took him out of the Sanctuary (of Mecca) to kill him. He said, "Allow me to offer a two-Rak'at prayer." Then he went to them and said, "Had I not been afraid that you would think I was afraid of death, I would have prayed for a longer time."So it was khubaib who first set the tradition of praying two Rakat before being executed. He then said, "O Allah! Count them one by one," and added, 'When I am being martyred as a Muslim, I do not care in what way I receive my death for Allah's Sake, because this death is in Allah's Cause. If He wishes, ...." The beautiful thing is that this Wali of Allah (subhana wa ta'ala), sahib e kramat, muqarrib of Allah (subhana wa ta'ala), did not ask for longer life because he felt that this will dishonor him. Excellent Innovation Of Umar (radiallah ta'ala anh): - In the time of Hadhrat Abu Bakr As Sadeeq (radiallah ta'ala anh) the Sahabah performed Nawafil prayers in the masjid either individually. In the time Hadhrat Umar (radiallah ta'ala anh) people were performing Nawafil in small groups each group led a Imam or individually: Sahih Bukhari, Book 32, Hadith 227: Narrated Abu Huraira: Allah's Apostle said, "Whoever prayed at night the whole month of Ramadan out of sincere Faith and hoping for a reward from Allah, then all his previous sins will be forgiven." Ibn Shihab (a sub-narrator) said, "Allah's Apostle died and the people continued observing that (i.e. Nawafil offered individually, not in congregation), and it remained as it was during the Caliphate of Abu Bakr and in the early days of 'Umar's Caliphate." 'Abdur Rahman bin 'Abdul Qari said, "I went out in the company of 'Umar bin Al-Khattab one night in Ramadan to the mosque and found the people praying in different groups.A man praying alone or a man praying with a little group behind him. So, 'Umar said, 'In my opinion I would better collect these (people) under the leadership of one Qari (Reciter) (i.e. let them pray in congregation!)'. So, he made up his mind to congregate them behind Ubai bin Ka'b. Then on another night I went again in his company and the people were praying behind their reciter. On that, 'Umar remarked, 'What an excellent Bid'a (i.e. innovation in religion) this is; but the prayer which they do not perform, but sleep at its time is better than the one they are offering.' He meant the prayer in the last part of the night. (In those days) people used to pray in the early part of the night." Hadhrat Umar (radiallah ta'ala anh) on his one visit came to conclusion that it would be better to collect the different Jammats under one Imam: 'In my opinion I would better collect these (people) under the leadership of one Qari (Reciter). So, he made up his mind to congregate them behind Ubai bin Ka'b.' When he went to Masjid again he found that Sahabah (radiallah ta'ala anhuma ajma'een) were performing the nawafil (i.e. salatul taraweeh) in one Jammah as he instructed then he remarked: “What an excellent Bid'a (i.e. innovation in religion) this is; ...” From this we can conclude that performing of Salatul Taraweeh in one Jammah under the Imamat of one Qari was not a Sunnah of RasoolAllah (sallalahu alayhi was'sallam). Sunnah Of Khulafa ar'Rashideen: Allah (subhana wa ta'ala) in the Quran states that believer should obey Allah (subhana wa ta'ala), Messenger (sallalahu alayhi was'sallam) and the ones who have been given authority: Surah an'Nisa (4) Verse 59: “O ye who believe! Obey Allah, and obey the Messenger, and those charged with authority among you. If ye differ in anything among yourselves, refer it to Allah and His Messenger, if ye do believe in Allah and the Last Day: That is best, and most suitable for final determination.” The people who have been given authority are of two types, religious scholars, and leadership of Muslims. Assumption is that Messenger (sallalahu alayhi was'sallam) in Tafsir of: “... ulil amri ...” stated fallow the Sunnah of rightly guided Khulafah: Sunan Abu Dawood, Book 40, Hadith 4590: “... One day the Apostle of Allah (peace_be_upon_him) led us in prayer, then faced us and gave us a lengthy exhortation at which the eyes shed tears and the hearts were afraid. A man said: Apostle of Allah! It seems as if it were a farewell exhortation, so what injunction do you give us? He then said: I enjoin you to fear Allah, and to hear and obey even if it be an Abyssinian slave, for those of you who live after me will see great disagreement. You must then follow my sunnah and that of the rightly-guided caliphs. Hold to it and stick fast to it. Avoid novelties, for every novelty is an innovation, and every innovation is an error.” Note Prophet (sallalahu alayhi was'sallam) stated that fallow Sunnah of Khulafa ar'Rashideen, and this indicates that Khulafah ar'Rashideen will have their own Sunnahs which are not Sunnahs of RasoolAllah (sallalahu alayhi was'sallam). Here Prophet used the word Sunnah for the Ijtihadi praiseworthy innovations of Khulafa ar'Rashideen. Clearly if ever innovation was evil, reprehensible, misguidance then Messenger (sallalahu alayhi was'sallam) would not have instructed the Muslims to fallow the Ijtihadi innovations of Khulafah ar'Rashideen. We also have clear proof that Sahabah in general as well as the Khulafah ar'Rashideen innovated practices which were not practices of RasoolAllah (sallalahu alayhi was'sallam), and examples of them already have been discussed. Conclusion: Prophet's (sallalahu alayhi was'sallam) statement: “Avoid novelties, for every novelty is an innovation, and every innovation is an error." when interpreted in the light of the abundance of evidence mean that those innovations which are by their nature reprehensible, misguiding, evil, are to be avoided. Those innovations which do not contradict the spirit, essence of Islam, and have their basis in Islam directly or indirectly, which can be established with Ijtihadi evidence can be accepted as part of deen as well as practiced. In support of this interpretation there is a lot of evidence from praiseworthy innovations of Sahabah (alayhi ridwan) to Prophet's (sallalahu alayhi was'sallam) statements: “... He who introduced some good practice in Islam which was followed after him (by people) he would be assured of reward like one who followed it, ...” and his statement also supports praiseworthy ijtihadi innovations: “You must then follow my sunnah and that of the rightly-guided caliphs.” Allah guides whom He wills misguides whom He wills.Whom He guides none can misguide and whom He Misguides none can guide. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi
  2. "... Every Novelty Is An Innovation ..." Is "... Every Innovation An Error." Introduction: Beloved Messenger (sallalahu alayhi was'salam) is reported to have said: Sunnan Abu Dawood, Book 40, Number 4590: “… for those of you who live after me will see great disagreement. You must then follow my sunnah and that of the rightly-guided caliphs. Hold to it and stick fast to it. Avoid novelties, for every novelty is an innovation, and every innovation is an error." Sahih Muslim, Book 4, Hadith 1885: “... and would further say: "The best of the speech is embodied in the Book of Allah, and the beet of the guidance is the guidance given by Muhammad. And the most evil affairs are the innovations; and everyinnovation is error." He would further say: I am more dear to a Muslim even than his self …" On the basis of these Ahadith the heretical scholars all of them are of opinion that innovation is of only one reprehensible type, blameworthy type, evil type, and it would not be wrong to say majority of them is of opinion that '… qullu bid'a dhalala ...' means '… every innovation is misguidance ...' without exception in these two ahadith. There are from amongst them some learned scholars who do give it takhseesi (i.e. Specific) meaning to '… qullu bid'a dhalala ...' to restrict it's generality. Because of their belief that every innovation is reprehensible they are unwilling to accept some legitimate practices which have originated after the period of Rasoolallah (sallalahu alayhi was'salam), as well as after the first three protected generations. Usage Of 'QULLU' In Arabic: In Arabic the word 'QULLU' is used to mean every, all, but its mostly used in specific context to restrict its meaning to every, all, in a certain category, and not every, all in general meaning. - Surah Al Kahf (18) Verse 79: "As for the boat, it belonged to certain men in dire want: they plied on the water: I but wished to render it unserviceable, for there was after them a certain king who seized on every boat by force.” Note the words used are: “... qullu safina'tin ghas'ba.” which in context means the king ordered every boat to be seized by force. The literal implication is that King ordered every boat to be seized, in reality he ordered every useable boat in his kingdom to be seized, on the basis of this Khidr (alayhis salam) a friend of Allah (subhana wa ta'ala) whom knowledge from Allah (subhana wa ta'ala) was given damages the boat, so it would not fit the criteria on which the boats were to be seized. - Surah Al Muminoon (23) Verse 27: “So We inspired him (with this message): "Construct the Ark within Our sight and under Our guidance: then when comes Our Command, and the fountains of the earth gush forth, take thou on board pairs of every species, male and female, and thy family- except those of them against whom the Word has already gone forth: And address Me not in favor of the wrong-doers; for they shall be drowned (in the Flood).” The words: “... min qulli zau'jaynis nayni ...” which means that Allah (subhana wa ta'ala) ordered that two of every kind to taken on board of the ship, meaning two of every animal male, female which can not fly. Parrots, eagles, crows, sparrows, these fly to a place which is safe when the water rises and eventualy roam back to the area. Here the animals which can not escape the rising of water like sheep, camel, horse, cow, dog, domestic animals are mentioned so when the water recedes the area can be repopulated with animals. - Surah Ash'Shura (42) Verse 33: “If it be His Will He can still the Wind: then would they become motionless on the back of the (ocean). Verily in this are Signs for everyone who patiently perseveres and is grateful.” The words: “... la'ayatilli qulli sab'barin shakoor.” which in the context means that in this there are signs for everyone who is patient and is grateful to Allah (subhana wa ta'ala). Yet only a righteous believers who use sailboats as means of travel would be grateful, thankful for Allah (subhana wa ta'ala) for the bounty of wind. Even though the non-believers, believers realize the part which wind plays in movement of sailboat, and the how lack of wind totally will still the sailboat but they are not thankful to Allah (subhana wa ta'ala). - Surah Az'Zariyat (51) Verse 49: “And of everything We have created pairs [of male, female]: That ye may receive instruction.” Even though Allah subhana wa ta'ala states that He has created: “... qullu shai'in khalaqna zawjayni ...” which means created everything in pair of male and female, this would insinuate that angles are male, female, but we know this qullu the angles are not included because angles are not male, and not female they are neutral in gender. [See: 43:19, 37:150] So in this verse only birds, planets, human, Jinn, Animals, Insects are mentioned and not absolutely everything as the verse insinuates. - At the end of this little exercise we can safely conclude that in Arabic the word 'QULLU' does not mean 'ABSOLUTELY EVERY' but it can mean a 'EVERY IN SPECIFIC CONTEXT' if the supportive evidence for the restriction exists within Quran and Sunnah of beloved Messenger (sallalahu alayhi was'salam). Usage Of Bid'a & Muh'dasa: - The words Muh'dasa, and Bidd'a have been used interchangeably in the two Ahadith to convey the same meaning, the popular rendering reads: “Wa sharil amoori muhdasa wa qullu bidd'a dhalala.” [see: Sahih Muslim – above.] The same words have been used by Sahabah (radiallah ta'ala anhuma ajma'een) in positive light. One such example of this would be: Sahih Bukhari, Book 32, Hadith 227: “... 'Abdur Rahman bin 'Abdul Qari said, "I went out in the company of 'Umar bin Al-Khattab one night in Ramadan to the mosque and found the people praying in different groups. A man praying alone or a man praying with a little group behind him. So, 'Umar said, 'In my opinion I would better collect these (people) under the leadership of one Qari (Reciter) (i.e. let them pray in congregation!)'. So, he made up his mind to congregate them behind Ubai bin Ka'b. Then on another night I went again in his company and the people were praying behind their reciter. On that, 'Umar remarked, 'What an excellent Bid'a (i.e. innovation in religion) this is; but the prayer which they do not perform, but sleep at its time is better than the one they are offering.' He meant the prayer in the last part of the night. (In those days) people used to pray in the early part of the night." Hadhrat Umar (radiallah ta'ala anh) when he saw that smaller groups performing nawafil prayers under leadership of their own Imams, and individuals who were praying separately in the Masjid gathered in one Jam'at under the leadership of one Qari said: “What an excellent Bid'a this is but the prayer which they do not perform ...”, the use of word Bid'a in positive meaning indicates that not every Bid'a is evil, rather there is praiseworthy innovations. Legislative Praiseworthy Innovation: - No explicit sanction is required for a act/practice which is instructed in Quran/Sunnah but practiced in different context. Rather if there is Ijtihadi evidence meaning indirect evidence then the act/practice becomes a valid act because it will be in harmony with principles of deen. To illustrate my point, a Sahabi with the name of Khubaib (radiallah tallah anh) was to be executed the the Mushrikeen, he requested that he be allowed to perform two Rak'at nawafil prayers, which he was granted and this new practice became accepted amongst the Sahabah (radiallah ta'ala anhuma ajma'een): Sahih Bukhari, Book 59, Hadith 325: “… It was food Allah had provided Khubaib with." When they took him to Al-Hil out of Mecca sanctuary to martyr him, Khubaib requested them. "Allow me to offer a two-Rak'at prayer." They allowed him and he prayed two Rak'at and then said, ... I do not care in what way I receive my death for Allah's Sake, for this is for the Cause of Allah. If He wishes, He will bless the cut limbs of my body." Then Abu Sarva, 'Ubqa bin Al-Harith went up to him and killed him. It was Khubaib who set the tradition of praying for any Muslim to be martyred in captivity (before he is executed). The Prophet told his companions of what had happened (to those ten spies) on the same day they were martyred. ...” Note the Hadith records: “It was Khubaib who set the tradition of praying for any Muslim to be martyred in captivity (before he is executed).”Even though there was no EXPLICIT sanction/permission to do say by Allah (subhana wa ta'ala) or by the beloved Messenger (sallalahu alayhi was'salam) the Sahabi performed two Rak'at nawafil before he was martyred in the way of Allah (subhana wa ta'ala). This proves that a act/practice sanctioned Prophet (sallalahu alayhi was'salam) can be performed in any specific context without it impacting negatively on ones faith. Otherwise direct evidence would be required for legitimizing this praiseworthy innovation of a Sahabi of RasoolAllah (sallalahu alayhi was'salam) and there is none such evidence because the Hadith itself declares: “It was Khubaib who set the tradition of praying for any Muslim to be martyred in captivity (before he is executed).” Therefore specific act done in specific context amounts valid indirect evidence legitimizing the practice/act, such practices/acts can be acted on earning it innovator reward from Allah (subhana wa ta'ala), and the one who acts on his praiseworthy innovation: - Sahih Muslim, Book 034, Number 6466: “... on his (sacred) face. Thereupon Allah's Messenger (may peace be upon him) said: He who introduced some good practice in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect. And he who introduced some evil practice in Islam which had been followed subsequently (by others), he would be required to bear the burden." Sahih Muslim Shareef, Book 034, Number 6470:"Abu Huraira reported Allah's Messenger (may peace be upon him) as saying: He who called (people) to righteous (i.e. innovation), there would be reward (assured) for him like the rewards of those who adhered to it, without their rewards being diminished in any respect. And he who called (people) to error, he shall have to carry (the burden) of its sin, like those who committed it, without their sins being diminished in any respect." The innovations which accord the principles of deen, which have a valid base from Quran, Sunnah, and EXPLICIT root does exist for them they are praiseworthy innovations, excellent innovations. Beloved Messenger (sallalahu alayhi was'salam) said about innovator of praiseworthy innovations, and his praiseworthy innovations, that he will be rewarded, and those who act on his praiseworthy innovation they too would be rewarded without the reward being diminished. Every In Specific Context: It has been firmly established from the Sunnah of our beloved Messenger (sallalahu alayhi was'salam) the existence of praiseworthy innovation, reward for it's innovator, and reward for those who act on the praiseworthy innovations. The above evidence of praiseworthy innovation has validated that: “... qullu bid'a dhalala ...” only refers to a specific type of innovation, and every such specific innovation is shar (i.e. evil), and dhalala (i.e. error). And due to this the ahadith which state innovations are reprehensible, will autocratically be categorized as referring to blameworthy innovations, because there is no contradiction in the teachings of any Prophet, especially our beloved Prophet Muhammed (sallalahu alayhi was'salam), because the teacher of Prophets is Allah (subhana wa ta'ala). Legislative Blameworthy Innovation: - Every innovative act/practice for which there is no sanction/permission from Allah (subhana wa ta'ala) or RasoolAllah (sallalahu alayhi was'salam) that practice is to be rejected: Sahih Muslim, Book 18, Number 4267: “... and then said: 'A'isha informed me that Allah's Messenger (may peace be upon him) said: He who did any act for which there is no sanction from our behalf, that is to be rejected.” He who did any act considering it part of deen for which there is no sanction from Allah (subhana wa ta'ala), RasoolAllah (sallalahu alayhi was'salam), that practice is innovation in deen, and it is to be rejected. To illustrate the point, a person innovates a new form of worship, which consists of running in straight line, back and forth arms held high, with yellow face paint, shouting: 'I am dead man.' This practice/act, new form of worship method would be rejected, because its not in harmony with principles of our religion, and there is no valid reason for it, and most importantly there is no explicit sanction indicating such act/practice is a form of worship. Also if someone innovates a belief which does not have sanction from Quran, nor it can be established from the authentic Ahadith it would be rejected. - Every novelty which has been termed as innovation, evil, error, is of type which is not in harmony with the principles of religion of Islam: Sahih Bukhari Book 49, Hadith 861: Narrated Aisha: Allah's Apostle said, "If somebody innovates something which is not in harmony with the principles of our religion, that thing is rejected." Every innovation which does not have a valid reason, meaning valid supportive evidence for that innovation from Quran, Sunnah of beloved RasoolAllah (sallalahu alayhi was'salam) it is to be rejected, and the innovator is sinful for it: Sahih Muslim, Book 18, Number 4266: 'A'isha reported Allah's Messenger (may peace be upon him) as saying: He who innovates things in our affairs for which there is no valid (reason) (commits sin) and these are to be rejected.” - Every innovation which is not in harmony with principles of Islam, every innovation which does not have a valid base from Quran, from the Sunnah of beloved Messenger (sallalahu alayhi was'salam), and its EXPLICIT root does not exist within the two sources its to be rejected, and innovator of such innovation is sinful for his vile, evil, blameworthy innovation. Conclusion: Not every innovation is evil, misguiding, heretical, but every blameworthy innovation is heretical its innovator, the one who acts on it, both will be punished without the punishment being reduced for either. And one who innovates a praiseworthy innovations there is assured reward for him, and those who fallow in his foot steps. Wama Alayna Ilal Balaghul Mubeen MuhammedAli Razvi
  3. Jawab yahi heh kay logoon ko qayamat kay din un kay walid aur walida kay naam say bulaya jahay ga. Aur meray [pass itna time nahin kay meh is 20 gantay kay munazireh ko sun ker reffrences talash keroon. Aap sun lenh aur reffrences likh lena.
  4. Yeh link lenh: aur saray links dekh lenh, Allah ta'ala nay Deobandiyon ko khoob besat keeya.
  5. Thora ghor o fikr kernay kay baad mujjay yaqeen heh kay yeh ihtiraaz us munazray meh huwa thah aur Mufti Muti ur Rehman sahib nay achi khaasi jawab meh khatar tawazoh kee thee Deobandi maulvi kee.
  6. Salam alayqum wr wb Baee meh nay be is ka jawab rawayat kay saath pera heh ya suna heh. Ghaliban yeh ihtiraaz Tahir Giyawi kay saathi ka joh munazira Mufti Muti ur Rehman ka India meh huwa thah us meh yeh masla uthaya gaya thah Ala Hazrat ko kaffir sabat kernay kay leyeh. Yeh munazra is forum per mojood heh please sun lenh.
  7. As Salam alayqum wr wb Baee sahib joh aap damagh rakhtay hen woh be hammeh pata heh aur joh aap ilm rakhtay hen woh be hammeh pata heh. Jistera marasi ko haq nahin paunchta kay woh badsha kay takht per be'thay aap ko haq nahin paunchta kay aap ahle ilm o aqal honay ka dawa keren. Har banday kee ilmi aur aqali oqaat hoti heh aap aapni oqaat meh rahen. Aap kee oqaat nursery kay bachay jesi heh deeni ilm kay midaan meh aap nusery meh ho ker hadaiq e bakhsish kay expert honay ka hammeh na batahen aur nah apni aqal kay geet hamaray samjnay gahen. Ham ko woh bilqul nazr aa raha heh kay aap kitnay ilm walay hen aur aqal walay.
  8. Salam alayqum wr wb Brother is maslay meh yaqeenan aap ghalti per hen. Sunniyoon ki ghalti yeh heh kay in ko adat per gahi heh ilzami jawab denay kee jis say masail hal nahin hotay. Woh zamana guzr chuka heh kay ilzami jawab pa ker logh ghor o fikr kertay thay aur is say nateeja nikaltay thay joh behtr hota thah. Aaj kal kay daur me logoon kee aqaloon aur soch damagh 2 + 2 = 5 walay hen. Is leyeh aap Deobandi sahibaan thora ghor o fikr keeya keren kay aap ko ilzaami jawab aur is kay dalahil per ghor kerna chahyeh jab aap kay uqabir aap kay khilaaf likh ker gahay hen toh jin dalahil ko unoon nay bunyaad banaya apni tehreer ka un ko talash keren aur samjen. Agar aap ko gold watch ka ek kinara dekhahi deh toh aap us ko khod ker baqi be zameen say bahir nikal lenh gay magar joh sahih bateh aap kay ulamah likh ker gahay hen aap un ko yeh keh ker jaan churwa detay hen kay woh apni jaga magar meri tehqeeq yeh kehti heh. Apnay uqabir ulamah kay nazriyat per tehqeeq keeya keren nah kay khud tehqeeq keren. Aur Sunni brother please aap har discussion ko munazra nah bana leeya keren, is mentality ko chor denh. Discuss keeya keren in bahiyoon kay saath, in kay dalahil kee Quran o hadith say wazahat keeya keren, apnay mowaqif kay dalahil pesh keeya keren, aur phir ulamah kee taeed. Aur agar aap achay tareekay say Quran o hadith ki roshini meh mukhalifeen kay dalahil kee wazahat ker denh gay toh 70% target aap achieve ker lenh gay aur baqi 30% apnay mowaqif kay dalahil say achieve ker lenh. The Of Abdullah Ibn Umar In Context Of Prophet's (sallalahu alayhi was'sallam) Teaching: Mother of Momineen Aysha (radiallah ta'ala anha) narrates the types of innovations Prophet (sallalahu alayhi was'sallam) termed misguidance and error: “He who did any act for which there is no sanction from our behalf, that is to be rejected.” [Ref: Muslim, B18, H4267] The misguiding, erroneous innovation is further defined in another hadith: "If somebody innovates something which is not in harmony with the principles of our religion, that thing is rejected." [Ref: Bukhari B49, H861] Prophet (sallalahu alayhi was'sallam) explains further: “He who innovates things in our affairs for which there is no valid (reason) and these are to be rejected.” [Ref: Muslim, B18, H4266] So every action, custom, practice, belief which is not in harmony of principles of deen such as worship, Tawheed, encouraging good, forbidding evil, halal, haram is to be rejected because its a evil innovation. Also if there is no explicit permission from; Allah (subhana wa ta'ala), RasoolAllah (sallalahu alayhi was'sallam) and does not have valid reason in form of sharaee ijtihadi evidence then such innovation is to be rejected. Every such innovation is a error, a most evil affair, and as such: "Every innovation is misguidance, even if the people see it as something good." Hence the one who innovates a misguiding, reprehensible, evil innovation, practice; Prophet (sallalahu alayhi was'sallam) has informed he is to bear the burden of his innovation: “And he who introduced some evil practice in Islam which had been followed subsequently (by others), he would be required to bear the burden." [Ref: Muslim, B34, H6466] as well as those he misguided: “And he who called (people) to error, he shall have to carry (the burden) of its sin, like those who committed it, without their sins being diminished in any respect." [Ref: Muslim, B34, H6470] Finale point "... every innovation ..." does not mean every innovation in the sense of word, but every innovation is used to mean every innovation which does not agree with deen, which has no proof from Quran and sunnah, and every innovation without a valid reason is innovation. Every is restricted to a particular type as mentioned and not unrestricted otherwise every innovation would include computers, your mother, bukhari, Deobandi madrassa, Mango juice, electricity, Radio, Cars. You can not take the meaning of every literally because it has been restricted according to ahadith to a certain type of innovations. Praiseworthy Innovations Established From Ahadith: Prophet (sallalahu alayhi was'sallam) has stated: “He who introduced some good practice in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect.”[Ref: Muslim, B34, H6466] and in another hadith Prophet (sallalahu alayhi was'sallam) is reported to have said: “He who called (people) to righteous (i.e. innovation), there would be reward (assured) for him like the rewards of those who adhered to it, without their rewards being diminished in any respect.” [Ref: Muslim, B34, H6470] Prophet (sallalahu alayhi was'sallam) said: “I enjoin you to fear Allah, and to hear and obey even if it be an Abyssinian slave, for those of you who live after me will see great disagreement. You must then follow my sunnah and that of the rightly-guided caliphs.” [Ref: Abu Dawood, B40, H4590] Here the fallowing of Sunnah rightly-guided Khulafah means innovations, practices of rightly-guided Successors after Prophet (sallalahu alayhi was'sallam). I have some 18 articles explaining the innovations, their evidences, which explain the hadith of innovation and reffute Deobandi, and Wahhabi distortions of these ahadith. If a Sunni brother is willing to post them on this forum I will email them to you. Jazakallah khair.
  9. I have been trying to post for past 45 five mins a article. And yet I am to complete posting it. Can someone check whats wrong with this forum. I have 100+ articles written in english but it takes around 40 mins to an hour just pasting one of them from computer to forum. I have got sick of trying. Can someone have look at the thread: http://www.islamimehfil.com/topic/20314-mushrikeen-believed-their-idols-to-be-allahs-subordinate-gods/page__pid__86758#entry86758 And could you also delete the post number 4. Can this problem be sorted or should i just not aspire for posting anything in future. I really do not have four and half days, 110 hours, required to post all the material. I made a effort last time but got fed up with it, and tried this time again and decided I wont ever make the mistake three times.
  10. Allah (subhana wa ta'ala) states: “We do relate unto thee the most beautiful of stories, in that We reveal to thee this (portion of the) Qur'an: before this, thou too was among those who knew it not.” [Ref: 12:3] and these stories were narrated in all over the Quran of evens that had taken place before Prophet (sallalahu alayhi was'sallam): “Thus do We relate to thee some stories of what happened before: for We have sent thee a Message from Our own Presence.” [Ref: 20:99] These stories were revealed via Wahi as part of Quran: “Such is one of the stories of what happened unseen, which We reveal by inspiration unto thee; nor wast thou (present) with them then when they concerted their plans together in the process of weaving their plots.” [Ref: 12:102] No Prophet (sallalahu alayhi was'sallam) was not with them but yet he knew of their plan because Allah (subhana wa ta'ala) informed him of it. “This is part of the tidings of the things unseen, which We reveal unto thee (O Messenger.) by inspiration: Thou wast not with them when they cast lots with arrows, as to which of them should be charged with the care of Mary: Nor wast thou with them when they disputed (the point).” [Ref: 3:44] Nor was he witness to the events of when they cast lots to about who would look after Maryam (alayhis salam) but he did knew what had transpired. And that was because Allah (subhana wa ta'ala) states: “This is of the news of the Unseen which We reveal unto you ; neither you nor your people knew it before this. So, be patient. Surely, the (good) end is for those who have Taqwa.” [Ref: 11:49] So Allah (subhana wa ta'ala) revealed to him about incidents which Prophet (sallalahu alayhi was'sallam) was not aware of nor were the Arabs before him yet the revelation of Quran narrates these incidences and Prophet (sallalahu alayhi was'sallam) narrates the incidents of past nations. This was done because Allah (subhana wa ta'ala) wishes to remove the rijs from tayyib, meaning the falsehood around the lives of Prophets and to do that he chooses our Prophet (sallalahu aalyhi was'sallam) whom He reveals these stories of ghayb: “Allah will not leave the believers in the state in which ye are now, until He separates what is evil from what is good nor will He disclose to you the secrets of the Unseen. But He chooses of His Messenger. (For the purpose) whom He pleases. So believe in Allah. And His apostles: And if ye believe and do right, ye have a reward without measure.” [Ref: 3:179] Note all these verses do not disprove the aqeedah of hazir nazir at all. Rather they have nothing to do with it. We do not believe Prophet (sallalahu alayhi was'sallam) was Shahid on previous Ummats before everything was shown to him, but we believe he was Shahid upon previous Ummats after he had made declaration of Prophethood and more specificly after the entire universe was shown to him of past present and future and through it he came to see all. My dear brother this is your qiyas that wife of Prophet (sallalahu alayhi was'sallam) did not believe Prophet (sallalahu alayhi was'sallam) was not hazir nazir. You have assumed on the basis of her asking: “Who has informed you of this?” implies that Prophet's wife did not believe in his being hazir nazir. Could it not be that wife of Prophet (sallalahu alayhi was'sallam) thought that the one she told the secret to might have told the Prophet (sallalahu alayhi was'sallam) and her assuming that asked Prophet (sallalahu alayhi was'sallam): “Who has informed you of this?” Because she knows that Prophet (sallalahu alayhi was'sallam) does not lie so he will tell her if her confidence was violated by the one she trusted with secret of Prophet (sallalahu alayi was'sallam). You cannot bring qiyas to reffute what is explicit in the Quran. Let me bring you a qiyas using the same incident of wife of Prophet (sallalahu alayhi was'sallam) betraying his trust. Imagine a Mushrik,a Christian, a Jew come to you and present you this argument: 'Your Prophet's (sallalahu alayhi was'sallam) wife did not believe that her husband was receiving Wahi from Allah (subhana wa ta'ala) nor she believed Allah (subhana wa ta'ala) is watching her actions because had she done so she would not have asked who told him about her betraying his trust she would have known that Allah (subhana wa ta'ala) has informed him of it.' Now just be honest with your self will you disbelieve in Allah (subhana wa ta'ala) RasoolAllah (sallalahu alayhi was'sallam) and the Quran as word of Allah (subhana wa ta'ala) on the basis of just this qiyas? Do you really believe this is a valid argument against disproving Prophet (sallalahu alayhi was'sallam) receiving wahi? If not then how can you consider your this argument to be valid against the aqeedah of hazir nazir. Just like you will not disbeleive in the aqeedah of Prophet recieiving wahi on this qiyaas but you will believe that the Quran states. I too do not believe in qiyaas which you have invented to distort and destroy deen of Islam. My dear brother deen is very delicate matter we can base our qiyas on ahadith or verses of Quran and reffute the fundamental believes of Quran and Hadith. Tawheed is fundamental aspect of Islam, yet a Christian can take into account use of words We, Us, Our, which Allah (subhana wa ta'ala) uses for His ownself and can argue this proves Trinity, father, son, holy ghost make one Allah thats why plurals have been used. Point is that even the harmless information can be distorted to harm deen. And you should be careful if you are not doing exactly that. As a principle you should first explain the verses according to a interpretation and then you should support that interpretation with either Quran, Hadith or backing of scholars. And this is by far the safest path, if you venture into interpretation and deriving information your self from ahadith, and Quran chances are you will infer something from text which is heretical and become heretic and spread heretical understanding among foolish people. As a brother I have advised you to what I consider the best and invited you to what was just and balanced with good intentions. May Allah guide us to better understanding of deen, open our hearts, fill them with noor of guidance, ameen. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi Footnote: [1] The elephant army which came from Yemen under the command of Abrahah Al-Ashram intending to destroy the Ka'bah at Makkah.
  11. We believe that Prophet (sallalahu alayhi was'sallam) was shown all the universe just as Ibrahim (alayhis salam) was shown everything in the universe: “Narrated AbdurRahman ibn A'ish: Allah's Messenger (peace be upon him) said: I saw my Lord, the Exalted and Glorious in the most beautiful form. He said: What do the Angels in the presence of Allah contend about? I said: Thou art the most aware of it. He then placed His palm between my shoulders and I felt its coldness in my chest and I came to know what was in the Heavens and the Earth. He recited: 'Thus did we show Ibrahim the kingdom of the Heavens and the Earth and it was so that he might have certainty.' (6:75)" [Ref: Tirimdhi, Vol 5, Hadith No. 3245, Tafsir Surah S'ad] "[...] Then I saw Him put his palms between my shoulder blades till I felt the coldness of his fingers between the two sides of my chest. Then everything was illuminated for me and I recognized everything. He said: Muhammad! I said: At Thy service, my Lord. He said: What do these high angels contend about? I said: In regard to expiations. He said: What are these? [...]" [Ref: Tirimdhi, Vol 5, Hadith No. 3246, Tafsir Surah S'ad] Further the hadith details Allah (subhana wa ta'ala) testing the kamal station of shahid by asking questions: He (i.e. Allah) said: Muhammad! I said: At Thy service, my Lord. He said: What do these high angels contend about? I said: In regard to expiations. He said: What are these? I said: Going on foot to join congregational prayers, sitting in the mosques after the prayers, performing ablution well despite difficulties. He again said: Then what do they contend? I said: In regard to the ranks. He said: What are these? I said: Providing of food, speaking gently, observing the prayer when the people are asleep. He again said to me: Beg (Your Lord) and say: O Allah, I beg of Thee (power) to do good deeds, ..." [Ref: Tirimdhi, Vol 5, Hadith No. 3246, Tafsir Surah S'ad] Also after he was shown everything Allah (subhana wa ta'ala) brings to attention of Prophet (sallalahu alayhi was'sallam) by stating: “Have you not seen those who have been given a portion of the Scripture? They are being invited to the Book of Allah to settle their dispute, then a party of them turn away, and they are averse.” [Ref: 3:23] “Have you (O Muhammad - peace be upon him) not seen how your Lord dealt with the Owners of the Elephant?[1] ” [Ref: 105:1] and in another verse: “Did you (O Muhammad - peace be upon him) not see how your Lord dealt with 'Ad (people)?” [Ref: 89:6] This establishes that Prophet (sallalahu alayhi was'sallam) was shown everything of ghayb and then Allah (subhana wa ta'ala) was reminding Prophet (sallalahu alayhi was'sallam) about the events which he had been shown. You have quoted: "You was not on the Western side when We decreed the Commission to Moses, nor was you amongst witnesses (of those events).” [Ref: 28:44] and: “But We raised up (new) generations, and long were the ages that passed over them; but thou wast not a dweller among the people of Madyan, rehearsing Our Signs to them; but it is We Who send apostles (with inspiration).” [Ref: 28:45] First of all this verse does not reffute our aqeedah of hazir nazir because indeed Prophet (sallalahu alayhi was'sallam) was not from amongst the shahideen, witnesses, to these events because he was not born yet. His maqam e shahid was granted to him after his birth, after he was instructed to preach deen of Islam and after the verse of shahid was revealed. This verse does not refute our aqeedah of shahid at all. Secondly all these verses negate his being witness to the events while they were taking place. This means he can be witness to these events during his life time. Let me explain the verse, the purpose of revelation of this verse is not to negate the knowledge of Prophet (sallalahu alayhi was'sallam) but to point out to the Jews that even though he was not shahid to the even of Musa (aalayhis salam) he has explained to you these events as he was present to the event and this is supported by: “Allah points out the proof of the prophethood of Muhammad , whereby he told others about matters of the past, and spoke about them as if he were hearing and seeing them for himself. But he was an illiterate man who could not read books, and he grew up among a people who knew nothing of such things.” [Ref: Tafsir Ibn Kathir, 28:44] and the two Jalal's explain the verse similarly: “And you were not, O Muhammad (s), on the western side, of the mountain, the valley, or the spot, [to the west] of Moses at the time of the communion, when We decreed, revealed, to Moses the commandment, to deliver the Message to Pharaoh and his people, nor were you among the witnesses, to this, to know it and inform of it;” [Ref: Tafsir Al Jalalayn, 28:44] Also the interpretation of the next verse 45 by mufassireen is so categorically clear in favour of ahle sunnat: “but We brought forth generations, communities, after Moses, and life was prolonged in their case, in other words, they lived long lives and so they forgot the covenants [made with God], knowledge disappeared and revelation ceased. Then We brought you as Messenger and revealed to you the story of Moses and others. And you were not a dweller, a resident, among the people of Midian reciting to them Our revelations (tatlū ‘alayhim āyātinā, a second predicate [after thāwiyan, ‘dweller’), to know their story and inform of it; but truly We are the senders, of you [as Messenger] and [the senders] to you of the stories of former generations.”[Ref: Tafsir Al Jalalayn, 28:45] The Tafsir need bit explaination the point is Prophet Muhammed (sallalahu alayhi was'sallam) was not a man from people of Midian that he would know what had happened in the past. Rather he came to know of the story of Midian via revelation and on the basis of his he has informed the people what transpired in Midian. Ibn Abbas (radiallah ta'ala anh) is supposed to have interpreted the verse in fallowing words: “(But We brought forth) We created (generations) generation after generation, and explained the event of the former to the latter, just as We explained it to you, (and their lives dragged on for them) their lives were prolonged, and when they did not believe We destroyed them. (And thou wast not) O Muhammad (a dweller in Midian, reciting unto them Our revelations) reciting the Qur'an to your people, (but We kept sending (messengers to men)) to past generations and exposited to them the events of those who preceded them just as We explained the events of the people of old to you.” [Ref: Tafsir Ibn Abbas, 28:45] This establishes that even though Prophet (sallalahu alahi was'sallam) was actual witness to the events nor it him who gave the revelation of Allah to people of Midian yet being a Ummi Prophet who has not learnt anything of any religion yet he knows in detail the events that took place via revelation of Quran. And this is the proof of Prophet (sallalahu alayhi was'sallam) being a true Prophet that he knows of events of past, present, and the future events to unfold. Even the Mushrikeen of Makkah knew Prophet (sallalahu alayhi was'sallam) was not present in the time of Musa alayhis salam or Isa alayhis salam or Shu'yaib alayhis salam hence there was no reason for Allah (subhana wa ta'ala) to say you was not witness to this and this and that, apart from the reason that Allah (subhana wa ta'ala) wanted to make them realise that he is truly receiving wahi from Allah (subhana wa ta'ala). They knew he was not learnt, they were reminded that he wasnt witness to these events, no one has claimed that Prophet Muhammed (sallalahu alayhi was'sallam) was taught the knowledge of previous nations by him, the unmatched beauty of Quran, the mojzaat of Prophet (sallalahu alayhi was'sallam) with all these facts they should be able to come to conclusion that he is not learnt, he wasnt witness to these events, yet he knows the full details of them, this means he is receiving guidance from Allah (subhana wa ta'ala). The purpose of these verses not to negate his knowledge of these events but to negate his witnessing of these events and to establish his Prophethood.
  12. Now coming to Khalis ul Ittiqaad of Sayyidi Ala Hazrat Imam e Ahle Sunnat Qutb ul Awliyah wa Ulamah Ahlus Sunnah Ahmad Raza Khan rahimullah alayhi ta'ala. First of all Khalis ul Ittiqaad is book on ilm al ghayb and while writing on this subject he wrote about mushayda alal ghayb: نبی صلی اللہ علیہ و سلم حاضر و ناظر ہیں اور دنیا میں جو کچھ ہوا اور جو کچھ ہو گا، آپ صلی اللہ علیہ و سلم ہر چیز کا مشاہدہ فرما رہے ہیں۔ آپ صلی اللہ علیہ و سلم ہر جگہ حاضر ہیں اور ہر چیز کو دیکھ رہے ہیں I have no aqeedah difference from these scholars of Ahlus Sunnah wal Jammah only difference between me and these two great scholars is that when they write about hazir nazir they also include the evidences of mushayda alal ghayb hence they summarize the subject or explain the subject of hazir nazir in light of evidences presented. Where as I have only presented the evidences of hazir nazir and I am summarizing, explaining the subject of hazir nazir according to its fundamental evidences and not going into subject of mushayda alal ghayb. Its heart warming to know that me and you atleast agree on one aspect of Hazir Nazir; Prophet (sallalahu alayhi was'sallam) visiting someone himself. May Allah bless you with knowledge, ameen. Also other statements have been put in perspective of the definition but I was unable to figure out your intent behind presenting this quote of page 169: خدا کو ہر جگہ میں ماننا بے دینی ہے ہر جگہ میں ہونا تو رسول خدا کی شان ہو سکتی ہے۔ You have written ,shortened, Prophet (sallalahu alayhi was'sallam) is witness in the sense that his Ummah will bear witness. Ummah will be questioned about the source of their knowledge then Ummah will say Prophet (sallalahu alayhi was'sallam) told them and then he will bear witness, and in this sense he will be witness not in the sense of seeing, hearing type of witness. My brother your chronology of the events is something I agree with because its based on these verses How then if We brought from each people a witness, and We brought you as a witness against these people!" [Ref: 4:41] "Thus, have We made of you an Ummat justly balanced, that ye might be witnesses over the nations, and the Messenger a witness over yourselves; ..." [Ref: 2:143] and on the fallowing hadith: “... ‘Did this one convey the message to you?’ and they will say, ‘No.’ It will be said to him: ‘Did you convey the message to your people?’ and he will say: ‘Yes.’ It will be said to him: ‘Who will bear witness for you?’ He will say: ‘Muhammad and his ummah.’ So Muhammad and his ummah will be called, and it will be said to them: ‘Did this one convey the message to his people?’ They will say: ‘Yes.’ It will be said: ‘How did you know that?’ They will say: ‘Our Prophet came to us and told us that the Messengers had conveyed the message.’ That is the words of Allaah, ‘Thus We have made you a just (and the best) nation.’ He said: Just, so that you will be witnesses over mankind and the Messenger will be a witness over you.” [Ref: Musnad Imam Ahmad, Hadith 1164, Sunan Ibn Maajah, Hadith 4284] These verses 4:41, 2:143 were only for the purpose of building up chronological order of events where as the actual evidence which establishes Prophet (sallalahu alayhi was'sallam) was sent as a seeing, hearing type of witness was this verse: "O Prophet! Truly We have sent you as a Witness, a Bearer of Glad Tidings, and Warner." [Ref: 33:45] And this verse is the key which explains in which meaning Prophet (sallalahu alayhi was'sallam) will be witnessing. And you have not commented or reffuted this. This verse explicitly establishes Prophet (sallalahu alayhi was'sallam) is seeing hearing type of witness. This verse is the definition, the key which explains the type of witnessing Prophet (sallalahu alayhi was'sallam) will be bearing. Ibn Kathir explains which type of witnessing Prophet (sallalahu alayhi was'sallam) will be bearing: “(as witness) means, a witness to Allah's Oneness, for there is no God except He, and a witness against mankind for their deeds on the Day of Resurrection.” [Ref: Tafsir Ibn Kathir, 33:45] And this is because Prophet (sallalahu alayhi was'sallam) saw the deeds of his Ummah: “And say: "Do deeds! Allah will see your deeds, and (so will) his Messenger and the believers. And you will be brought back to the All-Knower of the unseen and the seen. Then He will inform you of what you used to do." [Ref: 9:105] In another verse Allah (subhana wa ta'ala) states that He and Prophet (sallalahu alayhi was'sallam) will see the actions of munafiqeen: ”They will present their excuses to you when ye return to them. Say thou: "Present no excuses: we shall not believe you: Allah hath already informed us of the true state of matters concerning you:It is your actions that Allah and His Messenger will observe: in the end will ye be brought back to Him Who knoweth what is hidden and what is open: then will He show you the truth of all that ye did.” [Ref: 9:94] Prophet (sallalahu alayhi was'sallam) has been sent as a witness: "O Prophet! Truly We have sent you as a Witness, a Bearer of Glad Tidings, and Warner." [Ref: 33:45] and as a witness mutlaq he must possess the qualities which a witness has to possess otherwise he is not a witness. As a witness he must be hazir as stated according to this verse: Never said I to them aught except what Thou didst command me to say, to wit, 'worship Allah, my Lord and your Lord'; and I was a witness over them whilst I dwelt amongst them; when Thou didst take me up Thou wast the Watcher over them, and Thou art a witness to all things." [Ref: 5:117] and seeing as this verse indicates: He said: "It was she that sought to seduce me - from my (true) self. "And one of her household saw (this) and bore witness, (thus):- "If it be that his shirt is rent from the front, then is her tale true, and he is a liar!"[Ref: 12:26] and have first hand knowledge aquired through seeing hearing as brother of Yusuf (alayhis salam) stated: "Turn ye back to your father, and say, 'O our father! behold! thy son committed theft! we bear witness only to what we know [from first hand experience], and we could not well guard against the unseen!" [Ref: 12:81] otherwise his bearing witness upon nations is untruthful witnessing. His bearing witness nessciates that he is Shahid in meaning of hearing, seeing, otherwise Allah (subhana wa ta'ala) sent him as a witness without qualities of witness (i.e. hearing, seeing, hazir) and we know our Prophet (sallalahu alayhi was'sallam) was not blind, was not deaf, and did exist. You have failed to explain the verses of Shahid in a manner which refutes the creed of Ahle Sunnat Wal Jammat. If creed of Ahle Sunnat was heretical, kuffria, shirkia, then you would have been able to successfully explain away these verses in favour of your understanding but alhamdulillah evidence of ahle sunnat clear and irrefutable. To reffute the aqeedah of Hazir Nazir you have gone into subject of ilm a ghayb like Deobandi's, Wahhabi's generally do and this is the only reason why the scholars of ahle sunnat couple these two subjects togather, and this is the only reason I am going to now right about the subject of hazir nazir and mushayda alal ghayb as one subject. Strickly, subject of Prophet (sallalahu alayhi was'sallam) being Shahid and type of Shahid, and his witnessing on previous nations is a different subject from mushayda alal ghayb. Your objections are about ilm al ghayb and using this route you wish to refute our aqeedah of hazir nazir hence it is important that I answer these objections according to the subject it. Before I set out to explain to you the verses. I would like to state something which is fundamental to all of the evidences which you have quoted. We do not believe Prophet (sallalahu alayhi was'sallam) was Shahid upon nations before his birth but we believe it was decree of Allah (subhana wa ta'ala) to grant him the station of Shahid. We also believe after Prophet (sallalahu alayhi was'sallam) was declared Shahid in revelation of Quran he was granted darja e kamal on being Shahid. What the Ummats did before him was shown to him and what was to happen in future was shown to him as well but he observed it also after reaching darja e kamaal in being shahid.
  13. My Response: As salamu alayqum wr wb My dear brother you have not replied to my actual discussion rather you have only commented on the four points. Pleasse in future adress the content of the discussion. Adress the evidences used to establish the aqahid. You asked me the questions and I was expecting that once you have clear picture you will address my actual post but instead you have only commented on the four points. You can take as much time as you like to read and respond. There is no urgency on my part. I understand everyone is busy with their life chasing dunya. So people have very little time for deen. You can take your time in replying to me. I am not regular individual who will scream victory or celebrate that you have not responded to me for so long. My cause of celebration would be when we both agree on this issue. Had you actually paid attention to what was written by me you would have not need to write this. You have written that Ulamah of Ahle Sunnat state Prophet (sallalahu alayhi was'sallam) is Nazir upon every spec of the universe and what I have written contradicts them. Before I adress your points let me state something beneficial for studying ikhtilafi issues. It is totally unnesscary to bring into disscussion what the scholars of ahle sunnat have written because what I invite you to is aqeedah of Quran and Hadith. Would you reject what is establish with proofs on the basis of what I have written contradicting Ulamah of Ahle Sunnat? Your criteria for accepting, rejecting is not my 'contradiction' with Ulamah of ahle sunnat but the evidence of Quran and Hadith and it should be the basis for judging validity of my belief not my 'contradictions'. Those people who quote your scholar stated this and you state this during a disscussion do not want to sort the ikhtilaf, understand the ikhtilaf, but such people complicate disscussions to such extent where they are themselves unable to understand anything. Correct methodology is to learn, discuss primarily from Quran and Sunnah once agreement is reached on a subject from these two sources then present; your scholar stated this and I think it contradicts the aqeedah we agreed on. And then it would make sense in explaining or rejecting the statements of scholars. If we dont reach agreement on the evidences of Quran and Hadith on a particular topic then would you care what my scholars have written and what I have written 'contradicting' them? No you won't because the basis of agreeing on a topic creates the need of explaination of statements and statements of sunni scholars. When the basis of agreement does not exist then my statements and writtings of sunni scholars are worthless hence there is no need to explain the statements of sunni scholars or mine. Also lets suppose the impossible my aqeedah of hazir nazir contradicts Sayyidi Ahmad Yar Khan's (rahimullah) and lets just confess for sake of the point; I am at wrong in stating the aqeedah of Hazir nazir and mufti Ahmad Yar Khan (rahimullah) was correct. Now will you accept the aqeedah of hazir nazir? No, I didnt think so either. Or lets suppose the impossible; I Muhammed Ali Razavi say Mufti Ahmad Yar Khan (rahimullah) was wrong and I am correct. Will you now believe that Prophet (sallalahu alayhi was'sallam) is hazir nazir? I know you won't. Your bringing this alleged contradiction does not serve any purpose apart from fuelling the ikhtilaf and lenthening the discussion. My dear brother your methodology of disscussion is wrong because you have brought into discussion which will not benefit you or me, if I admit I am wrong, or say Mufti sahib was wrong you gain nothing because you still have to contend with me and my evidences or him and his evidences. Therefore bring into discussion which will help to resolve or soundly refute what we are discussing. Suppose if there was contradiction and I conceed my fault or say Mufti sahib was at wrong then it serves no benefit to you. With regards to statements of scholars. I had explained my self quite clearly in my previous response and even furnished evidence. I had explained that issue of mushayda al ghayb and subject of hazir nazir are closely related: It maybe that you have misunderstood or confused the issue with Ilm Al Ghayb. Has commonly happens the subject of Ilm Al Ghayb and Hadhir Nadhir over lap each other in debates and discussions. For example evidence of Hadhir Nadhir and ilm al ghayb are same: “Allah's Apostle said, "Do you consider or see that my face is towards the Qibla? By Allah, neither your submissiveness nor your bowing is hidden from me, surely I see you from my back." [Ref: Bukhari, B8, H410] in another hadith Prophet (sallalahu alayhi was'sallam) was leading prayers after which he said: "I am your predecessor and I am a witness against you. By Allah, I am now looking at my Tank-lake (Al-Kauthar) and I have been given the keys of the treasures of the earth (or the keys of the earth).” [Ref: Bukhari, B59, H411] So it could be that he went into Hadhir Nadhir, and from there into subject of Ilm ul ghayb, specificly into subject of mushayda alal ghay.[5] And we do believe that Prophet (sallalahu alayhi was'sallam) was given the knowledge of everything written in al lawh al mafooz, because it contains knowledge of every spec and everythng that was to happen in future and everything that happened before it. So that might be the cause of your confusion. And in footnote 5 I wrote: “We believe that Prophet (sallalahu alayhi was'sallam) came to see everything of ghayb in other words had mushayda alal ghayb of everything at a specific time: "[...] Then I saw Him put his palms between my shoulder blades till I felt the coldness of his fingers between the two sides of my chest. Then everything was illuminated for me and I recognized everything. He said: Muhammad! I said: At Thy service, my Lord. He said: What do these high angels contend about? I said: In regard to expiations. He said: What are these? [...]" [Ref: Tirimdhi, Vol 5, Hadith No. 3246, Tafsir Surah S'ad] “Narrated AbdurRahman ibn A'ish: Allah's Messenger (peace be upon him) said: I saw my Lord, the Exalted and Glorious in the most beautiful form. He said: What do the Angels in the presence of Allah contend about? I said: Thou art the most aware of it. He then placed HIS PALM between my shoulders and I felt its coldness in my chest and I came to know what was in the Heavens and the Earth. He recited: 'Thus did we show Ibrahim the kingdom of the Heavens and the Earth and it was so that he might have certainty.' (6:75)" [Ref: Tirimdhi, Vol 5, Hadith No. 3245, Tafsir Surah S'ad] There is no difference in my beliefe and in the belief of scholars of Ahle Sunnat. They wrote about mushayda alal ghayb and Hadhir Nadhir togather as one subject and I have devided them into two subjects. Simply because then it would be easier for us to discuss and easir for you to understand the subject of hazir nazir. And then in discussion about ilm al ghayb I would have established the beliefe that Prophet (sallalahu alayhi was'sallam) is granted the ability to see all creation. Note this brother, hazir nazir is related to being shahid (i.e. witness) and in this sense the subject of witnessing is only limited to actions of Jinn and mankind. Where as mushayda alal ghayb is subject which isnt specificly about hazir nazir but it is proof for Prophet (sallalahu alayhi was'sallam) seeing the actions of jinn and mankind. From river you can take a glass of water but you can not take out a river from glass of water. Mushayda alal ghayb subject is river and from it the glass of hazir nazir can be taken out but not other way round. Comming to what Sayyidi Ahmad Yar Khan (rahimullah) wrote in Jaa al Haq, page 162, Zia ul Quran, May 2003 print, حضور علیہ السلام کی نگاہ پاک ہر وقت عالم کے ذرہ ذرہ پر ہے اور نماز، تلاوت قرآن، محفل میلاد شریف اور نعت خوانی کی مجالس میں، اسی طرح صالحین کی نماز جنازہ میں خاص طور پر اپنے جسم پاک سے تشریف فرما ہوتے ہیں نبی صلی اللہ علیہ و سلم حاضر و ناظر ہیں اور دنیا میں جو کچھ ہوا اور جو کچھ ہو گا، آپ صلی اللہ علیہ و سلم ہر چیز کا مشاہدہ فرما رہے ہیں۔ آپ صلی اللہ علیہ و سلم ہر جگہ حاضر ہیں اور ہر چیز کو دیکھ رہے ہیں And on page 167 کسی بندے کو ہر جگہ حاضر و ناظر ماننا شرک نہیں۔۔۔۔دوسرے یہ کہ حضور علیہ السلام کے خدام میں ہر جگہ رہنے کی طاقت ہے تو حضور علیہ السلام میں بدرجہ اولیٰ یہ صفت ہے۔ Mufti Ahmad Yar (rahimullah alayhi ta'ala) states Prophet (sallalahu alayhi was'sallam) is watching everything [of the Ghayb]. He has not stated that Prophet (sallalahu alayhi was'sallam) is was sent as a seeing, hearing shahid upon every spec of the universe thus it does not contradict anything I have written. He is using evidence of mushayda alal ghayb to prove Prophet (sallalahu alayhi was'sallam) being hearing, seeing type of witness. With regards to Prophet (sallalahu alayhi was'sallam) actually coming to a majlis please read how he defines hazir nazir. I will just quote his Shar'ri definition of hazir nazir: "Hadhir lughvi meaning is being present [infront another] meaning not being Ghayb. - Mutahi Alarb [...] Nadhir has few meanings, Seer - one who sees, pupil [in the eye], sight, vain of nose [??], Cornea, - Al Masabih al Munir [...] As far as we can see there we are Nadhir, and as far place our reach of hand is there we are Hadhir.To sky we can see to there we are Nadhir, but we are not Nadhir that far because its out of our hand reach. And which ever room, or house we are present there we are hazir because [the area of the house] is in our reach. In the world Hadhir Nadhir's shar'ee meaning is that one with angelic power being stationed in one place can see the entire world like palm of his hand, and who can hear, sounds of distance and near or be able to travel anywhere on the earth in a instant. And provide for the hundereds of needy [people]. " [Ref: Jaa al Haq, Page 145, Zia Ul Quran, May 2003 print] So in no way Sayyidi wa Sanadi Mufti Ahmad Yar Khan (rahimullah alayhi ta'ala) wrote that Prophet (sallalahu alayhi was'sallam) is hazir with his body upon entire universe. You have not read the definition of hazir, nazir in Jaa al Haq and because of that you misunderstood what the quotes actually mean. Similarly you do not interpret the verses of Prophet (sallalahu alayhi was'sallam) being Shahid upon his Ummah and previous nations in the context of verse which defines how Prophet (sallalahu alayhi was'sallam) is Shahid: "O Prophet! Truly We have sent you as a Witness, a Bearer of Glad Tidings, and Warner." [Ref: 33:45] hence you have misunderstood how he will be shahid.
  14. Brothers Response: Assalamo alikum! Before I give a proper response to your detailed posts with some arguments I would like to make it sure that what ever I could understand, so for,is correct. plz don't go in to details just testify it or correct the following statements. 1:The ummat will bear witness on being told by Prophet(saw) 2: Prophet (sallalahu alayhi was'sallam) has been sent as a actual witness, seeing, hearing type of witness upon his Ummah and previous nations. 3: Prophet(saw) is not hazir every where but can be hazir at any place he wants to be. 4: Prophet(saw) is not nazir upon every spec of universe but only nazir to the actions of his ummah and previous ummahs. Me Answering His Points: Salamu alayqum wr wb To your Point: 1: Yes Ummat will bear witness because they were told by Prophet (sallalahu alayhi was'sallam). 2: Yes he is actual witness upon his own Ummah and previous Ummahs. 3: Yes Prophet sallalahu alayhi was'salam is not hazir every where [with his body or soul] but bi'iznillah he can be hazir where ever he wants to. 4: Yes Prophet (sallalahu alayhi was'sallam) is not Nazir on every spect of universe only nazir on actions of his Ummah, and previous Ummahs of previous Prophets. Your four points accurately reflect what we believe. Brother's Response: Assalamo alikum! Sorry for a little bit late response I will start from point 4 to 1 You say Prophet is not Nazir on every spect of universe but your ulema say opposite to it In ja ul haq p129 mufti Ahmad yar sab says: حضور علیہ السلام کی نگاہ پاک ہر وقت عالم کے ذرہ ذرہ پر ہے اور نماز، تلاوت قرآن، محفل میلاد شریف اور نعت خوانی کی مجالس میں، اسی طرح صالحین کی نماز جنازہ میں خاص طور پر اپنے جسم پاک سے تشریف فرما ہوتے ہیں And on p141 he says: Hazoor hazir hain aur tamam jahan ko mulahiza frma rahay hain mager nazar nai atay. Maoulana Ahmad raza khan sab writes in his book kalis ihtiqad: نبی صلی اللہ علیہ و سلم حاضر و ناظر ہیں اور دنیا میں جو کچھ ہوا اور جو کچھ ہو گا، آپ صلی اللہ علیہ و سلم ہر چیز کا مشاہدہ فرما رہے ہیں۔ آپ صلی اللہ علیہ و سلم ہر جگہ حاضر ہیں اور ہر چیز کو دیکھ رہے ہیں I agree with you on this point but your ،علما say different thing: نبی صلی اللہ علیہ و سلم حاضر و ناظر ہیں اور دنیا میں جو کچھ ہوا اور جو کچھ ہو گا، آپ صلی اللہ علیہ و سلم ہر چیز کا مشاہدہ فرما رہے ہیں۔ آپ صلی اللہ علیہ و سلم ہر جگہ حاضر ہیں اور ہر چیز کو دیکھ رہے ہیں مفتی احمد یار صاحب جاالحق ص 133 پر کہتے ہیں کسی بندے کو ہر جگہ حاضر و ناظر ماننا شرک نہیں۔۔۔۔دوسرے یہ کہ حضور علیہ السلام کے خدام میں ہر جگہ رہنے کی طاقت ہے تو حضور علیہ السلام میں بدرجہ اولیٰ یہ صفت ہے۔ اور ص 134 پر کہتے ہیں خدا کو ہر جگہ میں ماننا بے دینی ہے ہر جگہ میں ہونا تو رسول خدا کی شان ہو سکتی ہے۔ اب آتے ہیں آیات 2:143 اور 4:41 کی طرف ۔ ان آیات کی تفسیر خود نبی صلی اللہ علیہ وسلم نے فرما دی جس کا خلاصہ یہ ہے کہ قیامت کے دن انبیا، کہیں گے ہم نے احکامات پہنچا دئے تھے ان کی امتیں اس سے انکار کریں گی تو انبیا، سے ہوچھا جائے گا تمہارا کوئی گواہ ہے تو وہ کہیں کہ ہاں محمد اور ان کی امت گواہ ہیں اور جب امت محمدیہ گواہی دے گی تو ان پر اعتراض ہو گا کہ تم نے تو وہ زمانہ پایا ہی نہیں پھر گواہی کیسے ؟ تو امت عرض کرے گی ہمیں ہمارے نبی صلی اللہ علیہ وسلم نے بتایا تھا اس کے بعد نبی صلی اللہ علیہ وسلم امت کی تصدیق کے لئے ان پر گواہی دیں گے۔ یہ سیدھا سا مفہوم ہے ان آیات کا جس میں واضح کر دیا گیا ہے امت کن معنوں میں شھید یعنی گواہ ہے اور نبی صلی اللہ علیہ وسلم کن معنوں میں امت پر گواہ ہیں۔ ان آیات سے قطعاً یہ نتیجہ نہیں نکلتا کہ نبی صلی اللہ علیہ وسلم اپنی امت اور گزشتہ امتوں کے اعمال پر ناظر ہیں۔ جس طرح امت محمدیہ شہادت بالتسامع ہے اسی طرح نبی صلی اللہ علیہ وسلم کی شہادت بھی بالتسامع ہے یعنی شہادۃبالمشاہدہ نہیں ہے۔ اور قرآن بھی اس کی تصدیق کرتا ہے۔ وَ مَا کُنْتَ بِجَانِبِ الْغَرْبِیِّ اِذْ قَضَیْنَآ اِلیٰ مُوْسَی الْاَمْرَ وَ مَا کُنْتَ مِنَ الشّٰہِدِیْنَ(القصص 44) "اور آپ (پہاڑ کے ) مغربی جانب موجود نہ تھے، جب ہم نے موسیٰ علیہ السلام کو احکام دیئے تھے۔ اور آپ صلی اللہ علیہ و سلم ان لوگوں میں سے نہ تھے، جو (اس وقت)موجود تھے۔ وَ مَا کُنْتَ ثَاوِیًا فِیْ اَہْلِ مَدْیَنَ تَتْلُوْا عَلَیْہِمْ ٰایٰتِنَالا وَ ٰلکِنَّا کُنَّا مُرْسِلِیْنَ (القصص45) "اور نہ اہل مدین میں قیام پذیر تھے کہ ہماری آیتیں لوگوں کو پڑھ کر سنا رہے ہوں، لیکن ہم آپ کو رسول بنانے والے تھے۔ " وَ مَا کُنْتَ لَدَیْہِمْ اِذْ یُلْقُوْنَ اَقْلامَہُمْ اَیُّہُمْ یَکْفُلُ مَرْیَمَ وَ مَا کُنْتَ لَدَیْہِمْ اِذْ یَخْتَصِمُوْنَ (آل عمران44) "اور آپ تو ان لوگوں کے پاس تھے نہیں اس وقت جب وہ اپنے قلم ڈال رہے تھے، کہ ان میں سے کون مریم کی سرپرستی کرے؟ اور نہ آپ ان کے پاس اس وقت تھے جب وہ باہم اختلاف کر رہے تھے تِلْکَ مِنْ اَنْبَآء الْغَیْبِ نُوْحِیْہَآ اِلَیْکَ مَا کُنْتَ تَعْلَمُہَآ اَنْتَ وَ لا قَوْمُکَ مِنْ قَبْلِ ہٰذَا فَاصْبِرْ اِنَّ الْعاقبة لِلْمُتَّقِیْن (ہود49)"یہ(قصہ) اخبار غیب میں سے ہے۔ ہم نے اسے وحی کے ذریعہ سے آپ تک پہنچا دیا۔ اس کو اس (بتانے ) سے قبل نہ آپ ہی جانتے تھے اور نہ آپ کی قوم۔ سو صبر کیجئے، یقیناً نیک انجامی پرہیزگاروں ہی کے لیے ہے۔ " ذٰلِکَ مِنْ اَنْبَاء الْغَیْبِ نُوْحِیْہِ اِلَیْکَ وَ مَا کُنْتَ لَدَیْہِمْ اِذْ اَجْمَعُوْآ اَمْرَہُمْ وَ ہُمْ یَمْکُرُوْنَ (یوسف102) "یہ (قصہ) غیب کی خبروں میں سے ہے، جس کی ہم آپ کی طرف وحی کرتے ہیں۔ اور آپ ان کے پاس اس وقت موجود نہ تھے جب انہوں نے اپنا ارادہ پختہ کر لیا تھا اور وہ چالیں چل رہے تھے۔ اس حوالے سے سورہ تحریم میں بھی واضح کر دیا گیا ہے ازواج نبی صلی اللہ علیہ وسلم بھی یہ عقیدہ نہیں رکھتی تھیں کہ نبی صلی اللہ علیہ وسلم حاضر ناظر ہیں اور جب نبئ (مکرّم صلي اللہ عليہ وآلہ وسلم) نے اپني ايک زوجہ سے ايک رازدارانہ بات ارشاد فرمائي، پھر جب وہ اُس (بات) کا ذکر کر بيٹھيں اور اللہ نے نبي (صلي اللہ عليہ وآلہ وسلم) پر اسے ظاہر فرما ديا تو نبي (صلي اللہ عليہ وآلہ وسلم) نے انہيں اس کا کچھ حصہ جِتا ديا اور کچھ حصہ (بتانے) سے چشم پوشي فرمائي، پھر جب نبي (صلي اللہ عليہ وآلہ وسلم) نے انہيں اِس کي خبر دے دي (کہ آپ راز اِفشاء کر بيٹھي ہيں) تو وہ بوليں: آپ کو يہ کس نے بتا ديا ہے؟ نبي (صلي اللہ عليہ وآلہ وسلم) نے فرمايا کہ مجھے بڑے علم والے بڑي آگاہي والے (رب) نے بتا ديا ہے ہائی لائٹ کئے گئے الفاظ اس مسئلے پر کافی روشنی ڈال رہے ہیں اور بات سمجھنے کے لئے بہت ہیں۔
  15. As-Salam alayqum wr wb Baee, simple baat heh ahle kuffr kay khilaaf jang ka hokam hakim deta heh yeh kissi movement ka kaam nahin heh. Dosri bari waja yeh heh kay Sunniyoon meh Jihaad ka biyaan nahin keeya jata. Sirf fazail e rasoolAllah (sallalahu alayhi was'sallam), sahabah, radd e ahle biddat o kuffr, taq deen mehdood ker deeya gaya heh. Aur har kissi kay saath, peace, compassion, tolerance, love, harmony, brotherhood ki ghalt taleem had taq deh gaee heh kay Sunni abh apnay parahay ka farq nahin kertay. Shia aya us ko beti nikkah meh deh deeh, Wahhabi ko be, Deobandi ko be, joh kutta bila gar ayah us ko musalman maan ker beti ka rishta deh deeya. Aur agar kissi ko bataya jahay kayyeh ghalt heh toh agay say jawab ata heh, hamaray nabi ka ummati heh aur kalmah woh be toh perta heh nah. Yeh sab baqwas gumra sufiyoon aur gumra peeroon ka fasad heh, deen e islam meh peace, tolerance, love, campassion, harmony sab kuch sirf us kay leyeh heh joh Ahle sunnat ho baqiyoon say nafrat aur door rehnay kee taleem heh. Tareekh meh jang e azaadi joh 1850 kay qareeb huwi bot say Ulamah e Ahle Sunnat shaheed huway. Phir is kay baad keun kay joh group Jihad o qatal kee taleem deta thah woh group toh is jang kee nazr ho gaya, aur joh thoray rehtay thay halat kee na sazgi dekh ker khamosh ho gahay, aur phir say yeh Jihad say doori shoroon huwi joh abhi taq jari heh. Wahhabi muqallideen aur ghair muqalideen kay khilaaf saifi Jihad farz heh aur in ka qatal e aam kerna sawab ka kaam heh magar hakim e waqt kay hokam kay khilaaf esa kerna fasad pehlana heh. In kay khilaaf Jihad ka hokam wohi Hakim deh sakta heh joh Sunni aur muttaqi prezgar ho. Pakistan meh ya kissi be mulk meh yeh nahin ho sakta. Awal keun kay awaam Sunni janwaroon say be ziyada jahil aur apnarh heh, woh sharabi zaani ko tarjeeh detay hen muttaqi prezgar per, dosra gumrah sufiyoon ka bera gharq ho inoon nay logoon ko Ulamah say itna badzan ker deeya heh kay Sunni apnay sunni ulamah ko sirf galiyoon kay haq dar samajta hen aur bangi charsi zaani bangra kanjar aur dhool dhamaka sufiyoon ko sahih samajtay hen aur innee kee batoon per amal krtay hen. Allah hamaray halat ko us waqt taq nahin badlay ga jab taq aap aur meh aur ham Sunni apni gumrahi sufi soch ko nah chor denh. Khud be niyyat keren Jihad kee aur apnay dostoon ko be Jihad kee taleem denh aur Wahabiyoon kay qatal e aam per joh sawab aur inam o kiram hen woh fazail batahen. Inshallah meh future meh Ahle kuffr yehni wahhabiyoon kay khariji honay, un kay ahle kuffr honay, aur un kay wajib ul qatal, aur un kay qatil ko sawab o inaamat say nawaza janay per article likhoon ga. Mera aqeedah be yahi heh aur meh apnay dostoon ko taleem be yahi deta hoon aur aap be esa keren. Yeh gumra sufiyoon ke soch kay peace tolerance harmony, teddy bears, candles, roses, doves chor denh, aur agar aap nahin choren gay toh joh Somalia meh ho raha heh, joh Syria meh ho raha heh, aur joh Arabian peninsula meh ho chuka aap kay pakistan meh aap kay saath be hoga. Magar mujjay pata heh kay jis rasta per Ahle Sunnat chal peray hen us say yeh Peer kabi niklen gay aur nah mureed aur Pakistan meh wohi hoga joh ho raha heh aur ho chuka.
  16. Salam Alayqum wr wb Allamah Sayyid Ahmad Saeed Kazmi rahimullah alayhi ta'ala nay Tawheed kay bab meh Mushrikeen ka aqeedah biyaan keeya heh: "Agar kohi shakhs Allah ta'ala ki ibadat keray toh woh us waqt taq maqbool nahin ho sakti jab taq ke ibadis saliheen kee ibadat kay saath mazmoom nah ho balkay Allah ta'ala toh intihahi bulandi meh heh is leyeh is ke mukhas ibadat bekaar heh." Is ibarat meh jitnay bee point biyaan hen agar kissi baee kay ilm meh Qurani ya hadith kee daleel ilm meh ho toh biyaan ker denh please.
  17. As salamu alayqum wr wb, Moteram baee Allah ta'ala aap ko jaza e khair deh. Aap nay bari achi post kee magar aap nay ek ghalti kee: "... wasileh ko ikhtiyar krna shirk nahin balkay is wasileh ko ma'bood bana lena shirk heh." Ibarat is tera honi chahyeh thee: "... wasileh ko ikhtiyar krna shirk nahin balkay makhlooq e illahi ko ma'bood bana lena shirk heh." Aur saath yeh be add ker doon kay mabood wohi hota heh jis ko ila yehni god mana jahay, ghair khuda ko mabood kohi naihn banata. Shirk akbar dar haqiqat aqeedeh kee bunyad per lazam ata heh nah kay ibadat kernay say. Agar kohi kissi ko khuda maan leh aur us ke ibadat nah keray aur nah hee apnay khud sakhta khuda kee ibadat ka aqeedah rakhta ho, woh tab be Mushrik heh, balkay agar woh khudsakhta khuda ko gaseeteh, us kay ooper peshab keray tab be mushrik hee hoga. Shirk Akbar aqeedeh kee bunyad per lazam ata heh.
  18. With regards to your refference five, it states that when a Sahabi read the verse: "O Prophet! Truly We have sent you as a Witness, a Bearer of Glad Tidings, and Warner." [Ref: 33:45] Prophet (sallalahu alayhi was'sallam) cried and stated: "O Lord those who are present with me I will be witness over them but those who i have not seen how [would my witnessing be] about them?" [Ref: Musnad Imam Ahmad and Tabarani Mujam al Kabir] Before i answer the given evidence, let me lay the foundation of response so that you understand it properly. Ibrahim alayhis salam believed firmly that Allah (subhana wa ta'ala) will ressuract the mankind but wanted to see how Allah (subhana wa ta'ala) will actually do it. So Allah (subhana wa ta'ala) told him to slaughter few birds and then call to them: "And (remember) when Ibrahim (Abraham) said, "My Lord! Show me how You give life to the dead." He (Allah) said: "Do you not believe?" He [ibrahim (Abraham)] said: "Yes (I believe), but to be stronger in Faith." He said: "Take four birds, then cause them to incline towards you (then slaughter them, cut them into pieces), and then put a portion of them on every hill, and call them, they will come to you in haste. And know that Allah is All-Mighty, All-Wise." [Ref: 2:260] He did as he was told and the birds came flying to him. All this to simulate how the ressurection will begin. And the queston of Prophet (sallalahu alayhi was'sallam) does not indicate that he didnt know, but he wished to see how Allah (subhana wa ta'ala) will make him witness upon entire mankind, and how his witnessing would be. Now to answer the point with evidence. In a Hadith it is stated Prophet (sallalahu alayhi was'sallam) did not know what the angles were contending upon so Allah (subhana wa ta'ala) blessed him with ability to see everything just as Ibrahim (alayhis salam) was given the ability to see everything in the universe: Narrated AbdurRahman ibn A'ish: Allah's Messenger (peace be upon him) said: I saw my Lord, the Exalted and Glorious in the most beautiful form. He said: What do the Angels in the presence of Allah contend about? I said: Thou art the most aware of it. He then placed HIS PALM between my shoulders and I felt its coldness in my chest and I came to know what was in the Heavens and the Earth. He recited: 'Thus did we show Ibrahim the kingdom of the Heavens and the Earth and it was so that he might have certainty.' (6:75)" [Ref: Tirimdhi, Vol 5, Hadith No. 3245, Tafsir Surah S'ad] Everything of universe was shown to him like Ibrahim (alayhis salam) was shown so he can know a specific thing and be firm on the belief that he is Witness upon all of mankind, the ones before him and the ones after him. Note in the longer version of the hadith Allah (subhana wa ta'ala) tests Prophet's (sallalahu alayhi was'sallam) ability of Shahid by asking him questions: "He (i.e. Allah) said: Muhammad! I said: At Thy service, my Lord. He said: What do these high angels contend about? I said: In regard to expiations. He said: What are these? I said: Going on foot to join congregational prayers, sitting in the mosques after the prayers, performing ablution well despite difficulties. He again said: Then what do they contend? I said: In regard to the ranks. He said: What are these? I said: Providing of food, speaking gently, observing the prayer when the people are asleep. He again said to me: Beg (Your Lord) and say: O Allah, I beg of Thee (power) to do good deeds, ..." [Ref: Tirimdhi, Vol 5, Hadith No. 3246, Tafsir Surah S'ad] Each question Prophet (sallalahu alayhi was'sallam) answers proving that he was granted the mojzati ability of witness in a instant. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi Footnotes: [1]Example of 'Mutlaq haqiqi' in Surah Ikhlas: "... Allahu ahad (Allah is One)." is example of 'mutlaq haqiqi', which can be made into muqayyid tafisiri. Meaning it can be interpreted with other verses of Quran to mean: Allah is One [in His attributes]. or Allah is One [in His Zaat] or Allah is One [in His Kingship]. or Allah is One [in His being Wali]. But to take it as muqayid haqiqi, in meaning that only this interpretation is intended, is illegitimate. Therefore a Mutlaq haqiqi can not be made into muqayid haqiqi but only a muqayid tafsiri and even that on basis of valid evidence. [2]If your principle: 'One can be a witness without being present physically and can give witness on the basis of his knowledge provided to him by some truthful and trustworthy.' Cannot be accepted on the basis of Quran itself. Note if your principle was correct then the Prophets will be witnesses against their own nations: "How then if We brought from each people a witness, and We brought you as a witness against these people!" [Ref: 4:41] "One day We shall raise from all Peoples a witness against them, from amongst themselves: and We shall bring you as a witness against these (people): and We have sent down to thee the Book explaining all things, a Guide, a Mercy, and Glad Tidings to Muslims.” [Ref: 16:89] If your principle was correct then why would Allah (subhana wa ta'ala) say to the Prophets: "Who will bear witness for you.?" Why didnt Allah (subhana wa ta'ala) accept their witnessing against their own nation? Is there anyone more truthful, more honest, then a Prophet? Allah will not accept the witnessing of truthful, trusted Prophets against their own nations then where does your principle stands in light of this exposition; in the ranks of haq or in the ranks of falsehood, I leave you to decide. [3] “They recite Qur'an but it does not go beyond their throats (i.e. they do not act on it) and they will desert Islam as an arrow goes through a victim's body, so that the hunter, ...” [Ref: Bukhari, B56, H807] Heart of Prophet sallalahu alayhi was'sallam) was where the Quran was revealed and its the organ which understands the Quran properly. Without Quran reaching heart one can not understand it properly. [4] Note that I did not write that Prophet (salllahu alayhi was'sallam) can be Hadhir Nadhir in any place he wants to, I wrote Sunni's believe Prophet (sallalahu alayhi was'sallam) can be Hadhir where ever he wants to. And also note that I have no where written that we Sunni's believe Prophet (sallalahu alayhi was'sallam) can be Hadhir Nadhir where ever he wants to. [5] We believe that Prophet (sallalahu alayhi was'sallam) came to see everything of ghayb in other words had mushayda alal ghayb of everything at a specific time: "[...] Then I saw Him put his palms between my shoulder blades till I felt the coldness of his fingers between the two sides of my chest. Then everything was illuminated for me and I recognized everything. He said: Muhammad! I said: At Thy service, my Lord. He said: What do these high angels contend about? I said: In regard to expiations. He said: What are these? [...]" [Ref: Tirimdhi, Vol 5, Hadith No. 3246, Tafsir Surah S'ad] “Narrated AbdurRahman ibn A'ish: Allah's Messenger (peace be upon him) said: I saw my Lord, the Exalted and Glorious in the most beautiful form. He said: What do the Angels in the presence of Allah contend about? I said: Thou art the most aware of it. He then placed HIS PALM between my shoulders and I felt its coldness in my chest and I came to know what was in the Heavens and the Earth. He recited: 'Thus did we show Ibrahim the kingdom of the Heavens and the Earth and it was so that he might have certainty.' (6:75)" [Ref: Tirimdhi, Vol 5, Hadith No. 3245, Tafsir Surah S'ad]
  19. Salamu alayqum wr wb Before I respond to your actual reply it would be better to establish the actual meaning of verse: "O Prophet! Truly We have sent you as a Witness, a Bearer of Glad Tidings, and Warner." [Ref: 33:45] because upon it the entire discussion hinges. Interpretation of the verse during the life of Prophet (sallalahu alayhi was'sallam) was he actually was a witness, in meaning hearing, seeing. Now the verse does not make exceptions such as; only hearing seeing type of witness until you are alive, or only hearing seeing type of witness to actions you see, and words you hea. Rather the hearing and seeing type of witnessing is mutlaq (general) meaning it reffers to all the ages, times, people. And one can not make a mutlaq haqiqi into muqayyid haqiqi but only muqayyid tafsiri.[1] No sane individual can reject this. This verse actually defines the type of witness he will be on the day of judgement (i.e. hearing, seeing tyep of witness). And this verse is mutlaq haqiqi, and its mutlaq meaning will be used to understand his witnessing on the day of judgement. And its implications of seeing, hearing type of witness will be used to understand how his witnessing against his own Ummah and against other Ummahs would be. Meaning, seeing, hearing type witnessing or as you believe; only type of witness who will bear witness upon being told by someone truthful, trustworthy: "One can be a witness without being present physically and can give witness on the basis of his knowledge provided to him by some truthful and trustworthy."[2] And cerntainly the type of witnessing established from Quran is witnessing type of hearing, and seeing. Note Quran is Jawami al Kalim: "I have been sent with jawami al-Kalim. [...] Muhammad said, jawami'-al-Kalim means that Allah expresses in one or two statements or thereabouts the numerous matters that used to be written in the books revealed before (the coming of) the Prophet." [Ref: Bukhari, B87. H141] and nature of Quran is that it explains it self. Hence the interpretation of Ahlus Sunnah Wal Jammah is valid for both of these reasons. We have interpreted Quran with Quran, and according to nature of Quran which is Jawami al Kalim. And as long as one interprets the Quran with Quran, and Quran with Ahadith then all the tafasir of this verse of Quran, and all the interpretations in which these implications of verse are used are valid and can not be rejected, except by those who are destined to read the Quran yet not understand it[3] and those who fallow their methodology. Ummah of Prophet (sallalahu aalayhi was'sallam) is called Shuhada (i.e. witnesses) and not Shahid (i.e. witness). They will be called to bear witness and not because they are witness to the events: "Thus, have We made of you an Ummat justly balanced, that ye might be witnesses over the nations, and the Messenger a witness over yourselves; ..." [Ref: 2:143] in another verse the same is affirmed:"How then if We brought from each people a witness, and We brought you as a witness against these people!" [Ref: 4:41] And Prophet (sallalahu alayhi was'sallam) has been sent as a actual witness, seeing, hearing type of witness upon his Ummah and previous nations: "O Prophet! Truly We have sent you as a Witness, a Bearer of Glad Tidings, and Warner." [Ref: 33:45] Prophet (sallalahu alayhi was'sallam) will be called to bear give testimony as a Shaheed (i.e. a witness) because he is Shahid (i.e. Witness). Where as his Ummah will be called as Shuhada (i.e. witnesses) to testify in defence of Ambiyah (alayhis salam) as a statement of faith in Prophets and as an honor bestowed upon Saliheen to defend Ambiyah (alayhis salam). And this witnessing would be in meaning of; affirming their faith, as the Hawariyoon of Isa (alayhis salam) affirmed their faith in being Muslims: “And when I (Allah) revealed to Al-Hawariyyun (the disciples) [of 'Îsa (Jesus)] to believe in Me and My Messenger, they said: "We believe. And bear witness that we are muslims."[Ref: 5:111] First of all Ummah RasoolAllah (sallalahu alayhi was'sallam) no where as been called Shahid. Can you quote me a reference for your claim, thank you. Secondly it has been established with Sahih Ahadith that Prophet's Ummat will bear witness in defence of Prophets because Allah (subhana wa ta'ala) has stated in the Quran that each Prophet passed the message to his own Ummah: and secondly because Prophet (sallalahu alayhi was'sallam) himself has also informed them: Therefore we the Ahlus Sunnah have no objection to accepting that Ummah will bear witness on being told by Prophet (sallalahu alayhi was'sallam). But we do object to your qiyaas; since Ummah of Prophet (sallalahu alayhi was'sallam) will bear witness upon being told by Prophet (sallalahu alayhi was'sallam) therefore it must be that Prophet (sallalahu alayhi was'sallam) will bear witness upon being told by truthful, trusted Muslims from his Ummah. Please quote me a single sahih, definitive meaning hadith, or verse of Quran which states Prophet (sallalahu alayhi was'sallam) will bear witness because he will be told by truthful, trusted Muslims about what has happened after him. You believe in qiyaas instead of what Allah (subhana wa ta'ala) revealed: "O Prophet! Truly We have sent you as a Witness, a Bearer of Glad Tidings, and Warner." [Ref: 33:45] We know on what basis the Ummah will bear witness - being told by Prophet (sallalahu alayhi was'sallam) that Prophets delivered the deens given to them. My question is on what basis will Prophet (sallalahu alayhi was'sallam) bear witness against the ummatis of previous nations? I make a educated guess and say your answers could be, first; “On the basis of Quran in which Allah told stated that Prophets delivered their deen to their nations.” or second: “Truthful, trusted Ummah of Prophet (sallalahu alayhi was'sallam) will bear witness and on this basis Prophet (sallalahu alayhi was'sallam) will bear witness.” Allah (subhana wa ta'ala) states: “O Prophet! Truly We have sent you as a Shahid, a Bearer of Glad Tidings, and Warner." [Ref: 33:45] Now if you say on the first one then my question which I have already asked, Allah (subhana wa ta'ala) used the word Shahid, if Allah (subhana wa ta'ala) did not mean type of Shahid who fullfils the conditions of Shahid then why did Allah use such a word? Then the word serves no purpose what so ever. And if your choice is second, then this is the paradox of witnessing. Prophet (sallalahu alayhi was'sallam) told the Ummat that Prophets delivered their messages to their nations. And now in aakhirah, on the day of judgement, the one who informed his Ummah will be told by the truthful, trusted Muslims that Prophets delivered the messages of Allah given to them, to their nations. What a irrational, illogical, and irreligious innovation. Correct interpretation of Hadith is that Ummah will say they were told by Prophet (sallalahu alayhi was'sallam) Allah will then ask Prophet (sallalahu alayhi was'sallam) and he will affirm that he has told his Ummah that Prophets passed the deens given to them by Allah to their nations. And Allah (subhana wa ta'ala) will not ask Prophet (sallalahu alayhi was'sallam): 'Who told you that prophets delivered the deen given to them?' because He has sent Prophet (sallalahu alayhi was'sallam) as a seeing, hearing, witness upon his Ummah and previous Ummahs. Prophet (sallalahu alayhi was'sallam) will not be questioned about the source of his information, or asked on what basis he is bearing witness because of the obvious stated in the Quran, that he is hearing, seeing type of witness. I am not insisting on anything other then the established facts of Quran. Where as you my brother are arguing purely based on speculative knowledge, qiyas, assumptions, and neither of these two are source of deen. You have assumed; Ummat is Shahid because they will be witnesses in defence of Prophets. You have assumed just because Ummat has been told by Prophet (sallalahu alayhi was'sallam) that Prophets delivered the deen given to them it nesseciates Prophet (sallalahu alayhi was'sallam) will be bearing witness based on information given to him someone truthful, trusted. Yet there is no proof either of these. Ummat is indeed Hadhir, Nadhir, infact entire mankind, jinkind is Hadhir, Nadhir in their limited attributes, and restricted evoriments, but not Hadhir Nadhir in the sense that every individual of Ummat is hearing, seeing everything happening on earth. This miralous ability is only granted to Prophet (sallalahu alayhi was'sallam) by Allah (subhana wa ta'ala) because he was sent as a Shahid mutlaq: "O Prophet! Truly We have sent you as a Witness, a Bearer of Glad Tidings, and Warner." [Ref: 33:45] You did not have to quote me Tafsir of Imam Fakhr ud Din ar'Raazi (rahimullah alayhi ta'ala) because he has said nothing which reffutes anything what I have written. He has given another interpretation which I accept because it accords with Jawami Al Kalim nature of the Quran and it does not contradict with any explicit verses of Quran. As well as it has supportive evidence. Quote me a scholar who has refuted the interpretation of Ahle Sunnat Wal Jammat. A different interpretation does not mean refutation of how I have interpreted the verse. than you presented the the sunni believe as there is contradiction between above two statements. You better know the difference between can and is. and majority of sunnies believe that He is hazir nazir not can be hazir nazir.[/Quote] You have failed to understand what I wrote. The first quote you quoted is in full: “What i mean is that Prophet (sallalahu alayhi was'sallam) is not Hadhir in every place, but he can go to any where he wants, in other words he can be Hadhir where ever he wants to be. Just as candle can be Hadhir in any part of the room and move from place to place yet its light still illuminates the room, in other words candles Nadhir ability will still spread in the entire room.” You quoted the fallowing part: “You might have heard that Sunni's believe Prophet (sallalahu alayhi was'sallam) is Hadhir Nadhir every where.” But I have explained what you have heard is not what we believe, and told you in the next sentence what we believe: “Yes we believe he is Nadhir upon actions of jinkind and mankind, but we do not believe he is hadhir in the entire earth in meaning of his body being on all over the earth. We believe he is Hadhir in one place from there seeing, hearing the actions of jinn and mankind.” I have gone further then that and termed the belief; that Prophet (sallalahu alayhi was'sallam) being hadhir nadhir every where as misconception against Ahle Sunnat: “This misconception is partly fault of opponents of Ahle Sunnat, and partly Ahle Sunnat not explaining their point of view properly.” And then I have gone to explain in which way the Sunnis say Prophet (sallalahu alayhi was'sallam) is Hadhir Nadhir every where: “Sunni's say Prophet is Hadhir Nadhir on mankind in meaning of just as the candle is said to be hadhir in the room. Note candle is only in one place yet it is said candle is in the room. Candle does not fill the room but its light fills the room and because of light filling the room its said candle is hadhir (present) in the room. Same way Sunni scholars say Prophet is Hadhir Nadhir upon mankind and Jinnkind. Meaning that He is Hadhir in place but because he can see, hear the actions of jinn and mankind he is said to be Hadhir and Nadhir over them or witness over them.” I have stated exactly the same thing in both quotes with slight different words; in one place I wrote Sunnis believe Prophet (sallalahu alayhi was'sallam) is hadhir nadhir every where and in the other place I expressed the same meaning with: “Sunni's say Prophet is Hadhir Nadhir on mankind in meaning of just as the candle is said to be hadhir in the room.[...] Same way Sunni scholars say Prophet is Hadhir Nadhir upon mankind and Jinnkind. The obvious fact is that Jinn and mankind are every where on earth hence Prophet (sallalahu alayhi was'sallam) would be Nadhir upon them as explained and Hadhir as explained. Also, all Sunni's believe that Prophet (sallalahu alayhi was'sallam) is Hadhir and Nadhir, and also believe that he can be Hadhir[4] in any place he wants to with permission of Allah (subhana wa ta'ala). And regardless of where he is on earth his ability of Nadhir will encampass the actions of Jinn and Mankind. Reference 5 I have not been able to locate in Tafsir Ibn Kathir online version. Brother every being created by Allah (subhana wa ta'ala) possesses attributes granted by Allah (subhana wa ta'ala) and everyone uses these attributes bi'iznillah. This includes every one, without exception, our hearing seeing, and hearing seeing of Prophets, our being Hadhir Nadhir, and Prophets being hadhir Nadhir everything is bi'iznillah. Anyone who disbelieves in the concept of bi'iznillah such a person is Mushrik, a Kaffir. We believe Prophet (sallalahu alayhi was'sallam) is Hadhir all the time but not in all the places. We also believe Prophet (sallalahu alayhi was'sallam) is Nadhir all the time and Nadhir upon the actions of Jinn and mankind. And if you believe this you are one step closer to Ahlus Sunnah then you was. [Continued ...]
  20. Brother's Second Response: Assalmo alilum! I am going to make a quite brief comment on your a bit long post. 1: In the Quran Prophet Muhammad(saw) and His ummat has been called " shahid". 2: It has been made clear in sahih hadits that in which way and sense these two have been called "shahid " i.e this ummat will bear witness upon previous ummats on the basis of their knowledge provided to them by Prophet(saw) and than Prophet(saw) will testify His ummat. 3: If you keep on insisting that two abilities are must for shahid than you will have to accept that this whole ummat is hazir nazir as it has been called shahid. 4: now come to that verse where Prophet(saw) has been called mutlaqan shahid i.e 33:45 for this i am going to paste what Imam razi said in his tafseer: { شَـٰهِداً } يحتمل وجوهاً أحدهما: أنه شاهد على الخلق يوم القيامة كما قال تعالى: { وَيَكُونَ ٱلرَّسُولُ عَلَيْكُمْ شَهِيدًا } [البقرة: 143] وعلى هذا فالنبـي بعث شاهداً أي متحملاً للشهادة ويكون في الآخرة شهيداً أي مؤدياً لما تحمله ثانيها: أنه شاهد أن لا إله إلا الله، وعلى هذا لطيفة وهو أن الله جعل النبـي شاهداً على الوحدانية والشاهد لا يكون مدعياً فالله تعالى لم يجعل النبـي في مسئلة الوحدانية مدعياً لها لأن المدعي من يقول شيئاً على خلاف الظاهر والوحدانية أظهر من الشمس والنبـي عليه السلام كان ادعى النبوة فجعل الله نفسه شاهداً له في مجازاة كونه شاهداً لله فقال تعالى: { وَٱللَّهُ يَعْلَمُ إِنَّكَ لَرَسُولُهُ } [المنافقون: 1] وثالثها: أنه شاهد في الدنيا بأحوال الآخرة من الجنة والنار والميزان والصراط وشاهد في الآخرة بأحوال الدنيا بالطاعة والمعصية والصلاح والفساد You said: Than you presented the the sunni believe as: There is contradiction between above two statements. You better know the difference between can and is. And majority of sunnies believe that He is hazir nazir not can be hazir nazir. One more thing, I may be wrong but what I could get out of your post that you are restricting the siffat of nazir only to the actions of mankind and jinkind. But what I have studied the sunnies believe that Prophet(saw) is nazir on each iota of universe i.e kaianat kay zaray zaray . You have also commented on my reference of tafseer abn kasir. I wanted to draw you attention toward its reference # 5 not towards # 6. We will discuss this reference # 6 of Ibn kasir if I presented this in my turn of presenting my arguments. Note: As well as I am concern I have no problem If someone believes that Prophet(saw) can be hazir or nazir beiznillah. But do not agree if someone says Prophet is hazir and nazir all the time at all places.
  21. My First Response: As-Salamu alayqum wr wb My dear brother a truthful witness must possess two qualities of Hadhir, Isa alayhis salam said, I was witness whilest i was among them meaning he was witness when he was Hadhir among his Ummah:"Never said I to them aught except what Thou didst command me to say, to wit, 'worship Allah, my Lord and your Lord'; and I was a witness over them whilst I dwelt amongst them; when Thou didst take me up Thou wast the Watcher over them, and Thou art a witness to all things." [Ref: 5:117] Secondly a witness must see the events he is bearing witness to be truthful witness: "He said: "It was she that sought to seduce me - from my (true) self. "And one of her household saw (this) and bore witness, (thus):- "If it be that his shirt is rent from the front, then is her tale true, and he is a liar!"[Ref: 12:26] and brother of Yusuf alayhis salam said: "Turn ye back to your father, and say, 'O our father! behold! thy son committed theft! we bear witness only to what we know [from first hand experience], and we could not well guard against the unseen!" [Ref: 12:81] Agreed that one can be a witness without being present phisically and actually without seeing the events he is bearing witness about. But question is CAN A PERSON BE A TRUTHFUL WITNESS IF HE HAS NOT SEEN THE EVENTS HE IS BEARING WITNESS ABOUT? What is a man who bears witness in court of law without seeing, hearing and without being present at the events, is he not termed a liar? Also note the Ummah of Prophet (sallalahu alayhi was'sallam) clearly will declare that they are bearing witness just on the basis of being told by [Allah subhana wa ta'ala in the Quran and] Prophet (sallalahu alayhi was'sallam). And this is clearly against the verses of Quran which emphatically state one has to be hadhir: "and I was a witness over them whilst I dwelt amongst them; ..." and nadhir: "And one of her household saw (this) and bore witness, (thus):-" and upon being first hand witness and knowing the event one can bear witness: "... we bear witness only to what we know [from first hand experience], and we could not well guard against the unseen!" Therefore the witnessing of the Ummah of Prophet (sallalahu alayhi was'sallam) will be testifying of their faith in Allahs Quran and Prophets teaching. Note Allah (subhana wa ta'ala) said: "O Prophet! Truly We have sent you as a Witness, a Bearer of Glad Tidings, and Warner." [Ref: 33:45] this means he has been speificly sent as a Witness. Here the verse clearly means seeing, hearing, present type of witness. Also note that the verse does not say you will be witness on the day of judgemnt, it says you are sent as a witness [in dunya] and if he was witness of type who bears witness after being told by another then would a witness be appropriate word in the verse or a Messenger? And messenger would fit the meaning you give because he has been told by Allah who and he passed the message to his Ummah who is bearing witness against Ummats of previous Prophets. Yet the word Witness has been used. Either Allah (subhana wa ta'ala) didnt know the meaning of witness or Allah knows the meaning of word witness but you have not understood the verse as it should be understood. The verses 73:15, 4:41, 16:89, state that Ummat will bear witness about previous Ummats and the verses,and this does not nessesciate the meaning; Ummat seeing the actions of previous Ummats. But Prophet (sallalahu alayhi was'sallam) has been sent as a witness does nessesciate him being hearing, seeing witness. Allah (subhana wa ta'ala) states: "Thus, have We made of you an Ummat justly balanced, that ye might be witnesses over the nations, and the Messenger a witness over yourselves; ..." [Ref: 2:143] Prophet (sallalahu alayhi was'sallam) will bear witness upon his own Ummah because he has been sent as a WITNESS who has seen, heard the events he will bear witness about : "O Prophet! Truly We have sent you as a Witness, a Bearer of Glad Tidings, and Warner." [Ref: 33:45] Let me first explain the concept of Hadhir and Nadhir in detail. Where a person is, there he is Hadhir in that place, as far as he can see, hear he is Nadhir that far. Let me explain how we believe Prophet sallalahu alayhi was'sallam is Hadhir. Imagen a candle lit in a dark room, you can take the candle any where in the room yet its light will still illuminate the room. Candle being body Prophet (sallalahu alayhi was'sallam) and light of candle being Nadhir. Prophet (sallalahu alayhi was'sallam) can go any where with his body but his quwwa of nadhir encampasses the actions of Jin and mankind. He can be in Pakistan and still see the actions mankind, he can be England and he will still see the actions of mankind, where he is Hadhir does not effect his ability of Nadhir. He can be anywhere yet he will see and hear the actions of mankind because he was sent as a Witness upon the actions of mankind. Therefore Allah (subhana wa ta'ala) will ensure that his Prophet is seeing, hearing the actions of mankind, Jinn. In short if your question was: do you mean by the words " move from place to place " that Prophet(saw) can be hazir at different places at different times and is not hazir all the time at all the places? Then I will say yes, Prophet sallalahu alayhi was'sallam is not Hadhir with his body all the time in all places but he is Hadhir in Madinah ash'shareef in his heavenly grave. What i mean is that Prophet (sallalahu alayhi was'sallam) is not Hadhir in every place, but he can go to any where he wants, in other words he can be Hadhir where ever he wants to be. Just as candle can be Hadhir in any part of the room and move from place to place yet its light still illuminates the room, in other words candles Nadhir ability will still spread in the entire room. You might have heard that Sunni's believe Prophet (sallalahu alayhi was'sallam) is Hadhir Nadhir every where. Yes we believe he is Nadhir upon actions of jinkind and mankind, but we do not believe he is hadhir in the entire earth in meaning of his body being on all over the earth. We believe he is Hadhir in one place from there seeing, hearing the actions of jinn and mankind. This misconception is partly fault of opponents of Ahle Sunnat, and partly Ahle Sunnat not explaining their point of view properly. Sunni's say Prophet is Hadhir Nadhir on mankind in meaning of just as the candle is said to be hadhir in the room. Note candle is only in one place yet it is said candle is in the room. Candle does not fill the room but its light fills the room and because of light filling the room its said candle is hadhir (present) in the room. Same way Sunni scholars say Prophet is Hadhir Nadhir upon mankind and Jinnkind. Meaning that He is Hadhir in place but because he can see, hear the actions of jinn and mankind he is said to be Hadhir and Nadhir over them or witness over them. It does not mean that muqarrib becomes equal in all these siffats with ALLAH. It is metaphorical statement and can not be understood exactly. In the end I am trying to paste image of tafseer Ibn kasir which spreads some light on this issue. Yes my brother we do not believe that a muqarrib becomes equale with Allah (subhana wa ta'ala) or part of Allah (subhana wa ta'ala), because this is Shirk al akbar. Anyone who believes a creation of Allah (subhana wa ta'ala) becomes equale with Allah (subhana wa ta'ala) in His attributes such a person is Mushrik (i.e. a kaffir who associates partners with Allah subhana wa ta'ala). A muqarrib does not become equale but Allah (subhana wa ta'ala) grants to muqarrib some powers. Let me interpret the Hadith e qudsi in light of Sahih ahadith: "My slave comes nearer to Me, is what I have enjoined upon him; and My slave keeps on coming closer to Me through performing Nawafil till I love him, so I become his ears with which he hears, ..." It means that Allah (subhana wa ta'ala) grants the ears to hear extra ordinarily, Prophet heard two people being tortured in the grave: "The Prophet once passed by two graves and said, "These two persons are being tortured not for a major sin. One of them never saved himself from being soiled with his urine, while the other used to go about with calumnies(to make enmity between friends)." [Ref: Bukhari, Book 4, Hadith 217] " ... and his eyes with which he sees ..." it means supernatural ability to see, and evidence of this is Prophet (sallalahu alayhi was'sallam) said: "I happened to pass by Moses as he was busy in saying prayer in his grave, ..." [Ref: Muslim, Book 30, Hadith 5859] meaning of "... , and his hand with which he grips, ..." [and then gives] is explained by hadith of Hadhrat Abu Huraira who told Prophet (sallalahu alayhi was'sallam) that he forgets ahadith so Prophet: "Spread your Rida' (garment)." I did accordingly and then he moved his hands as if filling them with something (and emptied them in my Rida') and then said, "Take and wrap this sheet over your body." I did it and after that I never forgot any thing. [Ref: Bukhari, Book 3,Hadith 119] and meaning of: "... and his leg with which he walks; and if he asks Me, I will give him, and if he asks My protection, I will protect him; and ...." [Ref: Bukhari, Book 76, Hadith 509] is that Allah (subhana wa ta'ala) grants the muqarrib jin or man to travel great distances in short time. In the end my objective was to establish that Allah grants his Ambiyah mojzati attributes an to his Awliyah karamati attributes. Also Ibn Kathirs Tafsir no where negates Prophet (sallalahu alayhi was'sallam) not being witness upon his Ummah. He quotes hadith in which Isa alayhis salam will say I was only witness upon my ummah when i was amongst them, and Prophet said I will say like Isa alayhis salam said. First of all Isa (alayhis salam) will know exactly what his Ummah did after him. Because on his second comming with Imam Mahdi he will know exactly what his Ummah did after him, how his Ummah made him gods, and his mother gods and how they worship them etc ... yet on the day of judgement he will negate his own knowledge regarding what his Ummah as whole has done with his religion. The statement of Isa alayhis salam is statement of humility, and knowingly he will deny his knowledge because Allah will be in jalal. And Prophet (sallalahu alayhi was'sallam) said he will deny his knowledge like Isa alayhis salam) this means both will be humble in presence of Allah (subhana wa ta'ala) even though they know. I have already explained the issue in detail in the Objection, Hadhir nadhir objection: http://www.islamimeh...dpost__p__85026 This particular point requires a comprehensive article which probally will be ten page long and for that right now I dont have time. But a outline of the explaination as already in the above response. All I will add is futher evidence to establish that indeed Isa alayhis salam will know what his Ummah did after him. And Prophet sallalahu alayhi was'sallam does indeed know what his Ummah will do after him as well because the hadith establishes he came to know everything: "[...] Then I saw Him put his palms between my shoulder blades till I felt the coldness of his fingers between the two sides of my chest. Then everything was illuminated for me and I recognized everything. He said: Muhammad! I said: At Thy service, my Lord. He said: What do these high angels contend about? I said: In regard to expiations. He said: What are these? [...]" [Ref: Tirimdhi, Vol 5, Hadith No. 3246, Tafsir Surah S'ad] “Narrated AbdurRahman ibn A'ish: Allah's Messenger (peace be upon him) said: I saw my Lord, the Exalted and Glorious in the most beautiful form. He said: What do the Angels in the presence of Allah contend about? I said: Thou art the most aware of it. He then placed HIS PALM between my shoulders and I felt its coldness in my chest and I came to know what was in the Heavens and the Earth. He recited: 'Thus did we show Ibrahim the kingdom of the Heavens and the Earth and it was so that he might have certainty.' (6:75)" [Ref: Tirimdhi, Vol 5, Hadith No. 3245, Tafsir Surah S'ad] This establishes that Prophet (sallalahu alayhi was'sallam) will indeed know but he will be humble in presence of Allah (subhana wa ta'ala) about his own knowledge as Isa alayhis salam was humble about his knowledge. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi. ---------------------------------------------------------------------------------------------------------------------------------------------- Brother's Second Response: Waiting ...
  22. I tried to upload the file asked, but message: YOu arent permitted to upload this kind of file.
  23. Introduction: Prophet (sallalahu alayhi was'sallam) is reported to have said: “Avoid novelties, for every novelty is an innovation, and every innovation is an error." [Ref: Abu Dawood, B40, H4590] and in another hadith similar statement: “And the most evil affairs are the innovations; and every innovation is error." [Ref: Muslim, B4, H1885] Anthropomorphic Wahhabiyah as well as off-shoots of Wahhabi sect distort the meaning of these ahadith of Prophet (sallalahu alayhi was'sallam) in order to refute the existence of biddah hasanah (i.e. good innovation). They argue the word qullu (i.e. every, all) used in the ahadith is evidence against existence of praiseworthy innovations in deen and evidence against definition of Ahle Sunnat. Which divides innovations into two categories praiseworthy innovations and blameworthy innovations. To strengthen their position they quote state of Abdullah Ibn Umar (radi allahu anhu):"Every innovation is misguidance, even if the people see it as something good."[1] Praiseworthy Innovations Established From Ahadith: Prophet (sallalahu alayhi was'sallam) has stated: “He who introduced some good practice in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect.”[Ref: Muslim, B34, H6466] and in another hadith Prophet (sallalahu alayhi was'sallam) is reported to have said: “He who called (people) to righteous (i.e. innovation), there would be reward (assured) for him like the rewards of those who adhered to it, without their rewards being diminished in any respect.” [Ref: Muslim, B34, H6470] Prophet (sallalahu alayhi was'sallam) said: “I enjoin you to fear Allah, and to hear and obey even if it be an Abyssinian slave, for those of you who live after me will see great disagreement. You must then follow my sunnah and that of the rightly-guided caliphs.” [Ref: Abu Dawood, B40, H4590] Here the fallowing of Sunnah rightly-guided Khulafah means innovations, practices of rightly-guided Successors after Prophet (sallalahu alayhi was'sallam). The Of Abdullah Ibn Umar In Context Of Prophet's (sallalahu alayhi was'sallam) Teaching: Mother of Momineen Aysha (radiallah ta'ala anha) narrates the types of innovations Prophet (sallalahu alayhi was'sallam) termed misguidance and error: “He who did any act for which there is no sanction from our behalf, that is to be rejected.” [Ref: Muslim, B18, H4267] The misguiding, erroneous innovation is further defined in another hadith: "If somebody innovates something which is not in harmony with the principles of our religion, that thing is rejected." [Ref: Bukhari B49, H861] Prophet (sallalahu alayhi was'sallam) explains further: “He who innovates things in our affairs for which there is no valid (reason) and these are to be rejected.” [Ref: Muslim, B18, H4266] So every action, custom, practice, belief which is not in harmony of principles of deen such as worship, Tawheed, encouraging good, forbidding evil, halal, haram is to be rejected because its a evil innovation. Also if there is no explicit permission from; Allah (subhana wa ta'ala), RasoolAllah (sallalahu alayhi was'sallam) and does not have valid reason in form of sharaee ijtihadi evidence then such innovation is to be rejected. Every such innovation is a error, a most evil affair, and as such: "Every innovation is misguidance, even if the people see it as something good." Hence the one who innovates a misguiding, reprehensible, evil innovation, practice; Prophet (sallalahu alayhi was'sallam) has informed he is to bear the burden of his innovation: “And he who introduced some evil practice in Islam which had been followed subsequently (by others), he would be required to bear the burden." [Ref: Muslim, B34, H6466] as well as those he misguided: “And he who called (people) to error, he shall have to carry (the burden) of its sin, like those who committed it, without their sins being diminished in any respect." [Ref: Muslim, B34, H6470] Conclusion: The statement of Abdullah Ibn Umar (radi allahu ta'ala anhu): "Every innovation is misguidance, even if the people see it as something good." is about evil, reprehensible, blameworthy, innovations which contradict teaching of deen. Not about those praiseworthy, good, righteous innovations, which have valid reason as well as are based on what has been explicitly sanctioned by Allah (subhana wa ta'ala) and RasoolAllah (sallalahu alayhi was'sallam). And not about those innovations which are in harmony with principles of deen; worship, Tawheed, Shirk, encouraging good, forbidding evil, as well as haram, halal. Wama alayna ilal balaghul Mubeen. Muhammed Ali Razavi Footnotes: - [1] Ref:“Related by al-Bayhaqee in al-Madkhal ilas-Sunan (no.191) and also Ibn Nasr in as-Sunnah (p.24). Its isnaad (chain of narration) is as authentic as the sun!” The hadith has been referenced to these sources by Wahhabi forums, websites and I was unable to verify the sources or strength of the hadith. Servant has started writing with assumption; the hadith does exist and its chain is strong enough to be used as evidence in matters of deen. Allah knows better.
  24. Ek aur article paste kernay meh mujjay pura ek ganta laga heh. 50 dafa toh post_too_short ka message aya, 50 kay qareeb kohi you must enter a post.
  25. Introduction: Honoring, respecting Prophet Muhammad (sallalahu alayhi was'sallam) is from the fundamentals of Islam and righteous belief. Therefore it is essential for the believers to know what type of language and behavior would be deemed disrespectful in Islamic law. Equipped with this knowledge they themselves can avoid behaving insolently toward Prophet (sallalahu alayhi was'sallam) and guide others who have fallen into heresy of defending instituter’s of beloved Prophet (sallalahu alayhi was'sallam) or have been influenced by evils of modernism and secular humanism. And censor, refute those who, in guise of being Islamic scholars and in pretext of affirming Tawheed deliberately, explicitly insulted Prophet (sallalahu alayhi was'sallam). Then attempted to reconcile their apostasy with Islam, with their far fetched reinterpretation and succeeded in convincing the common folk - who lacked knowledge of Qur’an, thus they believed the apostates. Prohibition Of Using Obscure Meaning Words: When ever Prophet (sallalahu alayhi was'sallam) gave khutbah if a companion due to lack of concentration, or lack of intellectual capacity, or varying of loudness of voice of Prophet (sallalahu alayhi was'sallam) did not hear something said by Prophet (sallalahu alayhi was'sallam), then they said: 'Raa'ina ya RasoolAllah (sallalahu alayhi was'sallam)!' meaning: “Consider us O Messenger of Allah (sallalahu alayhi was'sallam)!' implying consider our state. Depending on the circumstances Prophet (sallalahu alayhi was'sallam) would then repeat the point again or explain it in a fashion which was accessible to everybody. But the Jews and Munafiqeen used the word raa'eena with twist of their tongue pronouncing it as ro'ehna/ra'eena[1]. In this context Allah (subnaha wa ta'ala) instructs the pious believers: "...Say not (to the Messenger): word raina, but say undhurna [i.e. look upon us]; and listen (to him): For those without Faith (kaffireen) is a grievous punishment."[2] [Ref: 2:104] because Jews and hypocrites could disguise their insults directed at Prophet (sallalahu alayhi was'sallam). Note, even though the pious companions had no intention of insulting, disrespecting Prophet (sallalahu alayhi was'sallam). Allah (subhana wa ta'ala) instructed the believers, the momineen to not to use the word ra'eena. The reason and wisdom in the hokum is that the intentions of pious people do not count if the word can be misconstrued to attack beloved Prophet (sallalahu alayhi was'sallam). And after revelation of the verse the momineen would stop using this word while addressing Prophet (sallalahu alayhi was'sallam) then those who use this word after the revelation would expose themselves as munafiqeen. Another verse where Allah (subhana wa ta'ala) informs that Jews and hypocrites pronounced the word 'raa'ina' with twist of the tongue: “Some of the Jews interchange the words from their places and say, “We hear and disobey” - and they say “Hear- [may you] not be able to hear”[3] - and they say “Raa'ina” distorting it with their tongues and in order to slander religion;[4] ...” [Ref: 4:46] The verse continues and Allah (subhana wa ta'ala) states what they should have said: “... had they said, “We hear and we obey” and “Kindly listen to us.” and “Look mercifully upon us.”, it would have been much better for them and more just - but Allah has cursed them for their disbelief; so they do not believe except a little.”[Ref: 4:46] And those who intentionally use ambiguous words which can be misconstrued to insult, defame, malign, demonize Prophet (sallalahu alayhi was'sallam) are informed: “... Allah has cursed them for their disbelief, so they believe not, except for a few.” [Ref: 4:46] “For those kaffireen [who misconstrue words to insult Prophet sallalahu alayhi was'sallam] is a grievous punishment." [Ref: 2:104]From this we learn; use of any word or a sentence for Prophet (sallalahu alayhi was'sallam) which can be misconstrued to defame Prophet (sallalahu alayhi was'sallam) is strictly forbidden.[5] Shouting At Prophet (sallalahu alayhi was'sallam): Prophet (sallalahu alayhi was'sallam) sent Uyainah bin Hisn (radiallah ta'ala anh) to collect Zakat from Bedouin tribes men of Banu Tamim. Before he could ask them for the Zakat he was attacked by the tribesmen and forced to retreat.[6] He returned to Madina and informed Prophet (sallalahu alayhi was'sallam) of what had transpired. As a punitive measure a small contingent of cavalry was sent to punish the tribe for rebellion. As a result of this expedition number of women, children, and men were captured and imprisoned in Madina. In this context a delegation of Banu Tamim tribe visited Prophet (sallalahu alayhi was'sallam) with intention of negotiating release of prisoners.[7] The delegation of Banu Tamim came to Masjid Nabvi and did not find him present in the Masjid. Hadhrat Abu Bakr as-Sadeeq (radi'allah ta'ala anh) advised the members of delegation to nominate Al-Aqra' bin Habis At-Tamimi Al-Hanzali as their spokes person with Prophet (sallalahu alayhi was'sallam). He came accompanied by the members of delegation and out side the houses of wives of Prophet (sallalahu alayhi was'sallam) rudely shouted with the members of delegation to call Prophet (sallalahu alayhi was'sallam): “O Muhammad!” “O Muhammad!” “O Messenger Of Allah!” [Ref: Tafsir Ibn Kathir, 49:4/5] And Allah (subhana wa ta'ala) revealed this verse regarding the members of delegation: “Indeed those who call you [O Prophet Muhammad sallalahu alayhi was'sallam] from behind the chambers - most of them are without intelligence.”[8] [Ref: 49:4] In the next verse Allah (subhana wa ta'ala) teaches the proper manners to honor Prophet (sallalahu alayhi was'sallam) is to be quite outside the houses of wives of beloved Prophet (sallalahu alayhi was'sallam) and wait until he comes out: “And if they had been patient until you [could] come out to them, it would have been better for them. But Allah is Forgiving and Merciful.”[9] [Ref: 49:5] Raising The Voice Above The Voice Of Prophet (sallalahu alayhi was'sallam): Allah (subhana wa ta'ala) has instructed the believers: “O you who have believed, do not raise your voices above the voice of the Prophet ...” has two meanings; one, talking to Prophet (sallalahu alayhi was'sallam) with voice louder then his[10]. Two, preferring personnel opinion over the verdict of Prophet (sallalahu alayhi was'sallam). The verse continues and prohibits loudness: “... or be loud to him in speech like the loudness of some of you to others, ...”, prohibited loudness is in meaning of screaming, shouting at Prophet (sallalahu alayhi was'sallam). There is exception for those who shouted with justified reason and had in their hearts love, respect for Prophet (sallalahu alayhi was'sallam). Those munafiqeen who shouted, screamed at Prophet (sallalahu alayhi was'sallam) with dislike, hate, anger toward him for certainly they have lost the little good they had earned in this world for aakhirah. Raising the voice above the voice of Prophet (sallalahu alayhi was'sallam) and shouting at him is sign of disrespect and it shows that one does not hold Prophet (sallalahu alayhi was'sallam) in high regard. As a result of lack of honor, and respect for Messenger (sallalahu alayhi was'sallam), and Allah (subhana wa ta'ala) informs one who does not adhere to right etiquette in presence of Prophet (sallalahu alayhi was'sallam): “... lest your deeds become worthless while you perceive not.”[11][Ref: 49:2] And those who lower their voice in presence of Prophet (sallalahu alayhi was'sallam) Allah (subhana wa ta'ala) states about them: “Indeed, those who lower their voices before the Messenger of Allah - they are the ones whose hearts Allah has tested for righteousness. For them is forgiveness and great reward.” [Ref: 49:3] Prohibition Of Finding Faults In Prophet (sallalahu alayhi was'sallam): Allah (subhana wa ta'ala) instructs the believers that they should not be like those who maligned Musa (alayhis salam)[12]: “O you who have believed, be not like those who maligned Moses;[13] then Allah cleared him of what they said. And he in the sight of Allah was distinguished.” [Ref: 33:69] Meaning they should not as a believer malign Prophet Muhammad (sallalahu alayhi was'sallam) by finding faults in him as the men of Bani Israel found fault in Musa (alayhis salam) because if they do then Allah (subhana wa ta'ala) will clear him of the false charges as Musa (alayhis salam) was cleared. One can malign another by making statements which are untrue/true but with malice, ill will and malevolent intentions. And malignant statements maybe about physical body of a individual, characteristics, habits, or be generally compromised to defame, discredit, besmirch a person. When a honorable, truthful, righteous, virtuous person is accused of being a liar, ignorant, foolish, sorcerer, forgerer, unjust, tyrant, illiterate, then the statement will be understood to be a malicious slander especially when it is known the statement maker is not misinformed. But the honorable status of Prophet (sallalahu alayhi was'sallam) is so esteemed that if a believers is displeased or rejects his judgments[14], or criticizes him and finds faults in him (i.e. in his body), or finds faults in his qualities (i.e. hearing, seeing, knowledge etc) as well as his rights (i.e. authority etc) or reviles or shows dislike of something which has been used by Prophet (sallalahu alayhi was'sallam)[15] or refutes something which glorifies, praises Prophet (sallalahu alayhi was'sallam) and helps to instill love, respect of Prophet (sallalahu alayhi was'sallam) in the hearts of believers then such a person has maligned Prophet (sallalahu alayhi was'sallam) as the bani Israel maligned Musa (alayhis salam). And those who malign Prophet Muhammad (sallalahu alayhi was'sallam) directly or indirectly by finding faults in him or by finding faults in his judgments or by using words which insinuate a fault, blemish in Prophet (sallalahu alayhi was'sallam), Allah (subhana wa ta'ala) informs them: