MuhammedAli

Members
  • Content count

    1,277
  • Joined

  • Last visited

  • Days Won

    77

Everything posted by MuhammedAli

  1. - [36] Part One: The translator inserted the following words in brackets: “they will recite like parrots and will not understand it nor act on it.” which I have removed due it being a interpretation and not actually representing what Prophet (sallalahu alayhi was'sallam) intended by his this statement: "Among the off-spring of this man will be some who will recite the Qur'an but the Qur'an will not reach beyond their throats ...” The intended meaning of the statement of Prophet (sallalahu alayhi was'sallam) will broaden the interpretations of the hadith, and open the gate which has been closed with the interpretation given by the translator. Opening this gate will benefit greatly ahluz zikr because it will allow them to conduct a comprehensive study of Khawarij and their characteristics, short comings in light of Quran. Part Two:This statement of Prophet (sallalahu alayhi was'sallam) needs to be understood in light of fact that in Quran. The organ of understanding, guidance, and organ to receive Quran is heart: “No calamity occurs, but by the permission of Allah, and whosoever believes in Allah, He guides his heart. And Allah is the All-Knower of everything” [Ref: 64:11] “Say: "Whoever is an enemy to Jibril for indeed he has brought it (this Qur'an) down to your heart by Allah's Permission, confirming what came before it, and guidance and glad tidingsfor the believers.” [Ref: 2:97] With these two verses we can understand that Prophet (sallalahu alayhi was'sallam) that heart is the organ which is guided, and Quran was revealed on heart. Therefore when Prophet (sallalahu alayhi was'sallam) statement: "Among the off-spring of this man will be some who will recite the Qur'an but the Qur'an will not reach beyond their throats ...” means that Quran will not reach the hearts of Khawarij but will be prevented from going below their throat: “Among the off-spring of this man will be some who will recite the Qur'an but the Qur'an will not reach [their hearts] but it will not go beyond their throats ...” Why it will not reach their hearts: “They are those upon whose hearts, hearing (ears) and sight (eyes) Allah has set a seal. And they are the heedless!” [Ref: 16: 108] Quran by nature is guidance and when it reaches the heart it guides, purifies but for Khawarij Allah (subhana wa ta'ala) has destined apostasy hence Allah (subhana wa ta'ala) has sealed their hearts, eyes, ears, from receiving the Quran and this sealing of their hearts, eyes, ears is in meaning of: “They have hearts wherewith they understand not, and they have eyes wherewith they see not, and they have ears wherewith they hear not (the truth). They are like cattle, nay even more astray; those! They are the heedless ones.” [Ref: 7:179] “That is because they believed, and then disbelieved; therefore their hearts are sealed, so they understand not.”[Ref: 63:3] - [37] Note in one Hadith Prophet (sallalahu alayhi was'sallam) stated: "… for he has companions (who are apparently so pious that) if anyone ...” From this hadith one can deduce the companions/friends of Dhul Khuwaisira were present with him at the time Prophet (sallalahu alayhi was'sallam) told of him having companions. In the hadith in discussion Prophet (sallalahu alayhi was'sallam) gave the reason to his companions why he didn't allow his killing of Dhul Khuwaisira:"I think was Khalid bin Al-Walid, requested the Prophet to let him chop that man's head off, but he prevented him. When the man left, the Prophet said:Among the off-spring of this man will be some who will recite the Qur'an but the Qur'an will not reach beyond their throats (i.e. they will recite like parrots and will not understand it nor act on it), and they will renegade from the religion as an arrow goes through the game's body. They will kill the Muslims but will not disturb the idolaters.” [Ref: Bukhari, B55 H558] The reason for not allowing the killing of Dhul Khuwaisira is that from off-spring of Dhul Khuwaisira at'Tamimi there will be people who will recite Quran but Quran will not reach beyond their throats meaning it will not reach the heart; the organ associated with understanding in Islam. Only logical way this can be justification for not allowing the killing of Dhul Khuwaisira is if the progeny, the off-spring, the son who would be descendant of Dhul Khuwaisira and ancestor of people mentioned in the hadith was not born yet. And Allah (subhana wa ta'ala) destined him to be fitna in future, and some of his descendants to be cause of fitna if he was killed on the command of Prophet (sallalahu alayhi was'sallam) what was destined for Dhul Khuwaisira would not be fulfilled hence his survival was essential in the scheme of Allah (subhana wa ta'ala). - [38] The phrase: “I have not been commanded to pierce through the hearts of people, nor to split their bellies (insides).” means that Prophet (sallalahu alayhi was'sallam) was not given the permission to penetrate the heart and see with what intentions people act. He was only permitted to judge the people from what they say with their tongues and act with their bodies. And the second part of the statement has three interpretations. If interpreted in the light of speech of Isa (alayhis sallam) recorded in Quran, where Isa (alayhis sallam) declares that he restores the sight of born blind, cure the leprosy, restore the life of dead by Allah's permission: “... and I declare to you what you eat, and what ye store in your houses.” [Ref: 3:49] then the phrase: “I have not been commanded to pierce through … nor to split their bellies (insides).” means; Prophet (sallalahu alayhi was'sallam) was not permitted to look into stomachs of people to find out what they have eat without the permission of Allah (subhana wa ta'ala). And if interpreted in the light of Allah's (subhana wa ta'ala) saying:“Verily, with Allah is knowledge of the Hour. He sends down rain, and knows that which is in the wombs. No soul knows what it will earn tomorrow, and no soul knows in what land it will die. Verily, Allah is Knower, Aware.” [Ref: 31:34] then it means; Prophet (sallalahu alayhi was'sallam) is not permitted to look into wombs women to know what they carry without permission of Allah (subhana wa ta'ala). The third and the finale interpretation is context of Khalid bin Waleed (radiallah ta'ala anh) seeking permission to kill Dhul Khuwaisira: “Khalid b. Walid then said: Messenger of Allah, should I not strike his neck? … Messenger of Allah (may peace be upon him) said: I have not been commanded to pierce through the hearts of people, nor to split their bellies (insides).” [Ref: Muslim, B5, H2319] meaning he has not been commanded to find out what is in the heart of Dhul Khuwaisira for raising his voice against Prophet (sallalahu alayhi was'sallam) or it could mean literally that he has been forbidden to pierce the heart Dhul Khawaisara. And he has not been commanded to order the killing of Dhul Khuwaisira. All the interpretations of the hadith are valid because Prophet (sallalahu alayhi was'sallam) has been blessed with jawami al kalim (i.e. in few words express many meanings). - [39] The death penalty was not inflicted upon Dhul Khuawaisira at'Tamimi because Allah (subhana wa ta'ala) had destined for him to be leader, and creator of great Khariji fitna which has engulfed Ummah since its origin. Had he been killed at that time plan of Allah (subhana wa ta'ala) would have failed. So Messenger (sallalahu alayhi was'sallam) did not permit his killing so his destiny is fulfilled and the rule destined for him is enacted by him. Allah (subhana wa ta'ala) states: “It is not for a believing man or a believing woman, when Allah and His Messenger have decided a matter, that they should [thereafter] have any choice about their affair. And whoever disobeys Allah and His Messenger has certainly strayed into clear error.” [Ref: 33:36] The fate of Dhul Khuwaisira was decided by Prophet (sallalahu alayhi was'sallam) and we the believers can not challenge nor disagree with his decision. But any one who disrespect Prophet (sallalahu alayhi was'sallam) be he Muslim, Jew, Christian, Atheist, Buddhist, Hindu, Sikh, Taoist by accusing him of injustice, cruelty, deception, lying they are to be killed after being found guilty by Shari’a court. They have no shari'i immunity and what ever the destiny Allah (subhana wa ta'ala) has determined for that individual it will be enacted. If Allah (subhana wa ta'ala) willed death of insulter of Prophet (sallalahu alayhi was'sallam) by the Muslims then it will be so, and if Allah (subhana wa ta'ala) destined for insulter long life as well as death by natural cause then nothing will take his life. The important matter is we try him according to the law and implement it if insulter is saved by means out of our control we are free of sin of ignoring rule of Sharia. - [40] Prophet (sallalahu alayhi was'sallam) describing the qualities of people living in the Eastern region of Arabian peninsula stated: "The main source of disbelief is in the East. Pride and arrogance are characteristics of the owners of horses and camels, and those Bedouins who are busy with their camels and pay no attention to Religion; while modesty and gentleness are the characteristics of the owners of sheep." [Ref: Bukhari, B54, H520] in another hadith the uncivil behavior and rudeness is mentioned explicitly: “The belief is among the Yemenites, and the unbelief is towards the East, and tranquility is among those who rear goats and sheep, and pride and simulation is among the uncivil and rude owners of horses and camels.” [Ref: Muslim, B1, H88] The rude, uncivil behavior of camel creditor with Prophet (sallalahu alayhi was'sallam) all points to this man being from tribe of Bani Tamim who were situated in East of Madinah, belonging region of Najd where modern Saudi capital Riyadh is situated. - [41] The companions of Prophet (sallalahu alayhi was'sallam) addressed him with: “Narrated 'Aisha: (the mother of the faithful believers) Al-Harith bin Hisham asked Allah's Apostle "Ya RasoolAllah! (O Messenger Of Allah!) How is the Divine Inspiration revealed to you?" Allah's Apostle replied, "Sometimes it is (revealed) like the ringing of a bell, this form of Inspiration is the hardest of all and then this state passes ...” [Ref: Bukhari, B1, H2] Hadhrat Abu Bakr as'Sadeeq (radi'allah ta'ala anh) stated: “Then Abu Bakr came and uncovered the face of Allah's Apostle, kissed him and said ...” while addressing Prophet (sallalahu alayhi was'sallam): "Let my mother and father be sacrificed for you. You are good in life and in death.” [Ref: Bukhari, B57, H19] “... the Prophet said, "Every Muslim has to give in charity." The people asked, "Ya Nabi'ullah! (O Prophet Of Allah!) If someone has nothing to give, what will he do?" He said, "He should work with his hands and benefit himself and also give in charity (from what he earns)." The people further asked, "If he cannot find even that?" [Ref: Bukhari, B24, H524] Apart from this Allah (subhana wa ta'ala) in Quran addresses Prophet (sallalahu alayhi was'sallam) with: “Ya ayuhal muzammil!” [Ref: 73:1] “Ya ayuhal mudassir!” [Ref: 74:1] Allah (subhana wa ta'ala) does not address Prophet (sallalahu alayhi was'sallam) with his name but rather calls him with beautiful titles and the companions of Prophet (sallalahu alayhi was'sallam) never used his name without prefixing a title to address Prophet (sallalahu alayhi was'sallam).
  2. - [24] She accused beloved Prophet (sallalahu alayhi was'sallam) of writing defamatory poem about her, she said: “[...] `O Abu Bakr! Verily, I have been informed that your friend is making defamatory poetry about me.' [...]” [Ref: Tafsir Ibn Kathir] It is also recorded that she use to fling cactus and thorns in path of beloved Prophet (sallalahu alayhi was'sallam): “... and this was Umm Jamīl — the carrier (read hammālatu or hammālata) of firewood, cactus and thorns which she used to fling into the path of the Prophet (s).” [Ref: Tafsir Al Jalalayn, Verse 4] Tafsir Ibn Abbas (radiallah ta'ala anh) has fallowing on same verse: ”And his wife) Umm Jamilah Bint Harth Ibn Umayyah with him, (the wood carrier) the talebearer who used to go between the Muslims and disbelievers and spread lies among them about each other; it is also said that she used to throw thorns in the way of the mosque whenever she saw the Prophet (pbuh) heading that way.” - [25] Allah's Sunnah is that He does not mention names or relatives when informing of punishment because these specifics details close the door of forgiveness for these people or restricts the meaning of verse according to the specific detail. A example Allah (subhana wa ta'ala) does not say; 'Arab Mushriks will be in hell.' but instead has stated in general terms that Mushrikeen will be in hell. Therefore it was unusual of Allah (subhana wa ta'ala) to mentioned the name Abi Lahab and his wife and promise them punishment in hell, which virtually sealed their fate. This chapter of Quran informed them as well as the believers; they will not repent from their polytheistic creed because Allah (subhana wa ta'ala) wishes it to be so. Had the verse not been revealed there was still a chance of their conversion, repentance from polytheistic path but Allah (subhana wa ta'ala) sealed their fate with this chapter, removing from them any chance of repentance. Of the future events what Allah (subhana wa ta'ala) has declared in the Quran will come to pass as Allah (subhana wa ta'ala) has revealed and there will be no change in his promise of punishment or promise of reward. - [26] This questioning of Hadhrat Umar (radiallah ta'ala anh) was not because he doubted the Prophet-hood of Prophet (sallalahu alayhi was'sallam), but this questioning was to establish a point; you are indeed a true Prophet, and our cause of Islam is just where as cause of Mushrikeen is unjust. Therefore why should we compromise on our intentions of performing Hajj with which we have set out with and allow favorable conditions to Mushrikeen of Makkah which prevent us from performing Hajj. - [27] This reveals that he did not want Prophet (sallalahu alayhi was'sallam) to compromise on issue of religion (i.e. performing of Hajj) because Prophet (sallalahu alayhi was'sallam) stated that Muslims will perform Tawaf around Kabah at Makkah. But when the conditions of peace treaty were written, one of the conditions was that Muslims will not be allowed to enter Makkah this time around but will be allowed to return next year to fulfill their religious obligations. - [28] The treaty at Hudaibiyah was signal of victory of Muslims over the Mushrikeen which was to come in future: “Verily We have granted thee a manifest victory.” [Ref: 48:1] And this is what the Tafsir al Jalalayn has on this verse: “Verily We have given you, We have ordained [for you] the conquest (fath) of Mecca, and other places in the future by force, as a result of your struggle, a clear victory, [one that is] plain and manifest” - [29] “And it is He Who has restrained their hands from you and your hands from them in the midst of Makkah, after that He gave you the victory over them. And Allah sees well all that ye do.” [Ref: 48:24] and in another verse: “Truly did Allah fulfill the vision for His Messenger. ye shall enter the Sacred Mosque, if Allah wills, with minds secure, heads shaved, hair cut short, and without fear. For He knew what ye knew not, and He granted, besides this, a speedy victory.” [Ref: 48:27] - [30] The implications of his question is that you informed us of that we will perform Tawaf around the Kabah. And in the context of the treaty, it would mean; O Prophet of Allah (subhana wa ta'ala) we have traveled from Madinah to perform Tawaf around Kabah but with the conditions of this peace treaty you will be unable to perform a Tawaf. - [31] Prophet (sallalahu alayhi was'sallam) did not explicitly state that Muslims will perform Tawaf on this journey. Just as he did not explicitly state that Muslims will perform tawaf of Kabah next year: “So you will visit it and perform Tawaf around it.'' and this is related to Prophet's (sallalahu alayhi was'sallam) ability of jawami al kalim (shortest expression bearing widest meaning): “... Allah’s Apostle (sallalahu alayhi was'sallam) said, “I have been sent with ‘Jawami-al-Kalim ‘ (the shortest expression with the widest meaning) and have been made victorious with awe ...” [Ref: Bukhari, B92, H378] His statements therefore can be interpreted differently as Prophet (sallalahu alayhi was'sallam) demonstrated by asking Hadhrat Umar (radiallah ta'ala anh): ''Yes, but did I tell you that we would visit the Ka'ba this year?'' - [32] Dhul Khuwaisara at'Tamimi belonged to the tribe of Bani Tamim: While the Prophet was distributing (war booty etc.) one day, dhul khawaisira, a man from the tribe of Bani Tamim, said, ...” [Ref: Bukhari, B73, H184] and this tribe along with other tribes was situated in the direction of East of Madinah, in the surrounding region of Saudi Capital Riyadh. Prophet (sallalahu alayhi was'sallam) declared the rude manners of people living in the direction of East: "From this side from the east, afflictions will appear. Rudeness and lack of mercy are characteristics of the rural Bedouins who are busy with their camels and cows (and pay no attention to religion). Such are the tribes of Rabi'a and Mudar." [Ref: Bukhari, B56, H702] another hadith describes the tribes of East: “The summit of unbelief is towards the East and the pride and conceitedness is found among the owners of horses and camels who are rude and uncivil, people of the tents, and ...” [Ref: Muslim, B1, H87] Prophet (sallalahu alayhi was'sallam) pointed out two tribes out of many as an example to indicate the region he is talking about. Note Rabia, Mudar are offshoot of Bani Tamim to and Dhul Khuwaisira at'Tamimi an'Najdi belonged to these rude, harsh, uncivil people. - [33] Prophet (sallalahu alayhi was'sallam) can not act unjustly because Allah (subhana wa ta'ala) has stated: “It is not [attributable] to any prophet that he would act unfaithfully [in regard to war booty]. And whoever betrays, [taking unlawfully], will come with what he took on the Day of Resurrection. Then will every soul be [fully] compensated for what it earned, and they will not be wronged.” [Ref: 3:161] The hadith reveals why the verse was revealed: “Narrated Abdullah ibn Abbas: The verse "And no Prophet could (ever) be false to his trust ..." was revealed about a red velvet. When it was found missing on the day of Badr, some people said; Perhaps the Apostle of Allah (peace_be_upon_him) has taken it. So Allah, the Exalted, sent down "And no prophet could (ever) be false to his trust" to the end of the verse.” [Ref: Abu Dawood, B30, H3960] The hadith makes it clear that Prophet (sallalahu alayhi was'sallam) could not be false to what he was entrusted with. He does nothing out of his own will but only what Allah (subhana wa ta'ala) wills and as Allah (subhana wa ta'ala) willed he distributed the war booty sent to him by Hadhrat Ali (radi'allah ta'ala anh). - [34] Exactly what Dhul Khuwaisira said in his out burst against Prophet (sallalahu alayhi was'sallam) is unclear. A educated assumption using all the available versions is that he may have said: “O Muhammad, Allah's apostle act justly and fear Allah!” which the witnesses are reporting in bits and in their own words. Regardless of what his exact words were the point the hadith makes is that it was enough to enrage the companions enough to seek from Prophet (sallalahu alayhi was'sallam) permission to kill Dhul Khuwaisira. Even if it was assumed that only one version of the hadith was authentic even then its absolutely certain all versions of the wording of hadith denote disrespect of Prophet (sallalahu alayhi was'sallam). - [35] Dhul Khuwaisira had Khariji companions in the time of Prophet (sallalahu alayhi was'sallam) and these apostates had a very self righteous attitude which is apparent from what Dhul Khuwaisira uttered against Prophet (sallalahu alayhi was'sallam). And assumption is that Prophet (sallalahu alayhi was'sallam) knew that if Dhul Khuwaisira at'Tamimi is killed his companions might rise in rebellion against Prophet (sallalahu alayhi was'sallam) due to their tendency to rebel against rulers who they perceived to be unjust. And Dhul Khuwaisira at'Tamimi accused Prophet (sallalahu alayhi was'sallam) of being unjust while distributing gold alloy sent by Hadhrat Ali (radiallah ta'ala anh) from Yemen. So the chance of Khariji rebellion against Prophet (sallalahu alayhi was'sallam) was very real and in the battle many hypocrite supporters of Dhul Khuwaisira would have died. Therefore Prophet (sallalahu alayhi was'sallam) did not want the kuffar to accuse Prophet (sallalahu alayhi was'sallam) of killing a Muslims: “May there be protection of Allah! People would say that I kill my companions.” [Ref: Muslim, B5, H2316] Also their rebellion; rising against Prophet (sallalahu alayhi was'sallam) would have sealed their fate as apostates with no chance of forgiveness in hereafter and our beloved Prophet (sallalahu alayhi was'sallam) is Prophet of mercy, compassion, forgiveness. Prophet (sallalahu alayhi was'sallam) informed the companions of Khariji's who are outwardly very pious. In order to inform the companions that in zeal of adhering to amr bil maroof and forbidding munkir Khariji's may rebel against Prophet (sallalahu alayhi was'sallam). As the history records Khariji's rebelled against the third Khalifah Hadhrat Uthman (radiallah ta'ala anh) and martyred him in his house while reciting Quran on the pretext of him being unjust ruler. They also rebelled against Hadhrat Ali's rule with the belief that the fourth Khalifah Hadhrat Ali (radiallah ta'ala anh) became Mushrik for allowing arbitration between himself and Hadhrat Amir Muawiyah (radiallah ta'ala anh) and attacked towns and cities which had swore allegiance to the central Khilafah Hadhrat Ali (radiallah ta'ala anh). As a result of their rebellion their military capability was destroyed in battle of Nahrawan and Dhul Khuwaisira was killed fighting against Hadhrat Ali (radiallah ta'ala anh).
  3. two a4 pages kay baray meh yeh message ata heh: An Error occured: post_too_short
  4. New problem is that have content pasted in the space given, and i get the message: You Must Enter A Post.
  5. Also the Wahhabis allege that Sunni's exaggerate in praising Prophet (sallalahu alayhi was'sallam) as the Christians exaggerated in praise of Prophet Isa (alayhis sallam). The implication of the second charge is that our 'exaggeration' has reached to the level where we take Prophet (sallalahu alayhi was'sallam) as a god, and that we worship him as Christians took Jesus as god and worship him. Part Two: The two quoted Wahhabis make takfir of Muslims because they believe Prophet (sallalahu alayhi was'sallam) is being worshiped with words such as; 'Ya RasoolAllah (sallalahu alayhi was'sallam) help!'. Also the fallowing words if uttered with intention of seeking aid from Prophet (sallalahu alayhi was'sallam) they are also worship according to Ibn Uthaymeen:'Ya RasoolAllah (sallalahu alayhi was'sallam)!' Now if one considers the Wahhabidefinition of idol; a statue made from wood, or carved from stone, or made with gold, silver, or made from anything else or a image, and anything else that is worshiped instead of Allah (subhana wa ta'ala) is idol. Couple it with accusation of Wahhabis; Sunni's worship Prophet (sallalahu alayhi was'sallam), or some accuse; Sunni's of worship the grave of Prophet (sallalahu alayhi was'sallam). Then the logical deduction would be that Prophet (sallalahu alayhi was'sallam) is an idol-god and in case of second accusation grave of Prophet (sallalahu alayhi was'sallam) an idol-god according to Wahhabi'sm. Part Three: As far as now I have not read in Wahhabi literature Prophet (sallalahu alayhi was'sallam) being a idol or his grave being idol. On many forums I have read Wahhabis declaring graves of Awliyah-Allah to be idols because in methodology of Wahhabiyyah they are being worshiped: “Allaah has stated in His Holy Book and on the lips of His Messenger (peace and blessings of Allaah be upon him) that worship is the right of Allaah alone and no one else has any share of it, and that du’aa’ is a kind of worship, so if a person says in any place on earth, Ya Rasool-Allaah, Ya Nabi Allaah or Ya Muhammad, help me, or save me, or support me, or heal me, or support your ummah, or heal the sick Muslims, and guide their misguided ones and so on, then he is making him a partner with Allaah in worship.The same applies to those who do the same thing with regard to other Prophets, angels, Awliya’ (“saints), jinn, idols or any other created beings, because Allaah says (interpretation of the meaning): ...” [Ref: Majmoo’ Fataawa al-Shaykh Ibn Baaz, Vol 2, Page 453] hence they declared them idols. But they refrain from saying this about Prophet (sallalahu alayhi was'sallam) for the reason that there is evidence Prophet (sallalahu alayhi was'sallam) made dua for his grave to be protected from being made into idol: “... the Messenger of Allah (may Allah bless him and grant him peace) said: "O Allah! Do not make my grave an idol that is worshiped. The anger on those who took the graves of their Prophets as places of prostration was terrible." [Ref: B9, Hadith 9.24.88] So even though Wahhabis affirm the worship of Prophet (sallalahu alayhi was'sallam) is taking place and was taking place prior advent of Wahhabi'ism they refrain from directly saying he has become a idol after death which is being worshiped. What the Wahhabis actually believe was deduced from their principle methodology. Until a explicit confirmation of what is derived with their principles is not found in books of their scholars they can not be charged justly with with believing Prophet (sallalahu alayhi was'sallam) is an idol as well as his grave. Part Four: Continuing with main objective; Allah (subhana wa ta'ala) adressing Prophet (sallalahu alayhi was'sallam) stated: “O you wrapped in garments. Arise and warn. And glorify your Lord. And [keep] your clothing purified. And avoid defilement.” [Ref: 74:1-5] Prophet (sallalahu alayhi was'sallam) explained that the word ar'rujz in this verse means idols: “... the Messenger of Allah (may peace be upon him) told ... the Blessed and Most Exalted Allah sent down:" You who are shrouded, arise and deliver warning, your Lord magnify, your clothes cleanse, and defilement shun," and rujz (i.e. defilement) means idols; and then the revelation was followed continuously.” [Ref: Muslim, B1, H304] in another hadith: “Abu sallama said: Defilement means idols. After this the revelation was speeded up and followed rapidly.” [Ref: Muslim, B1, H305] Idols which the Mushrikeen worship have been termed in Quran as defilement, filth, and abomination. And to argue Prophet (sallalahu alayhi was'sallam) is being worshiped is to argue for Prophet (sallalahu alayhi was'sallam) is being worshipped as idol-god, or to argue his grave is being worshiped, is arguing to establish that grave of Prophet (sallalahu alayhi was'sallam) is grave of idol-god. And to argue for any of the two positions to is arguing to establish that Prophet (sallalahu alayhi was'sallam) as well as his heavenly resting place is defilement. To declare Prophet (sallalahu alayhi was'sallam) has a idol is disrespecful enough to warrant apostacy but with idols being declared as ar'rujz, defilement, filth, it becomes even more disrespecful. - [21] Even though no words which denote comparison, likeness are used in such list yet there is implied tashbih (i.e. implied likeness) which the reader or listener may infer because of the context due to his/her educational back ground or due to personnel sensibilities and sensitivities which others may not comprehend or understand. - [22] Ashraf Ali Thanvi wrote about Prophet's (sallalahu alayhi was'sallam) knowledge of ghayb with fallowing words: “... then if on the holy being (i.e. Prophet sallalahu alayhi was'sallam) knowledge of the unseen is attributed; if according to Zaid is correct then this inquiry is to be made; does this unseen refer to partial unseen or absolute unseen. If partial knowledge of unseen are meant then what is *unique about Hadhoor (i.e. Prophet sallalahu alayhi was'sallam) like such knowledge of unseen is possessed by Zaid, Umar; in fact every child, lunatics, and all animals as well as quadrupeds.” [by: Ashraf Ali Thanvi, book: Hifz ul Iman, p13, publishers: Qadeemi Kutub Khana, Translated From Urdu.] Translated word *unique in original is takhsees whose dictionary meaning is specific, but implied meaning in this sentence is unique. Even with dictionary meaning the statement would read: “If partial knowledge of unseen are meant then [why] is [one so] *specific about Hadhoor (i.e. Prophet sallalahu alayhi was'sallam) like such knowledge of unseen is possessed by Zaid, Umar; in fact every child, lunatics, and all animals as well as quadrupeds.” In both cases the author is arguing that possessing knowledge of unseen is not uniqueness of Prophet (sallalahu alayhi was'sallam) but there are lunatics, animals, every Tom, Dick and Harry and infants possess such knowledge of ghayb. There is clear tashbih of Prophet's (sallalahu alayhi was'sallam) ghayb knowledge with animals, children, lunatics, animals quadrupeds. Implying there is no superiority of a Prophet over animals, children, lunatics, in issue of knowing, possessing knowledge of unseen. In the hadith of Hadhrat Aysha (radiallah ta'ala anha) honorable, pious, people are mentioned along side the unclean animals. And in the statement of Ashraf Ali Thanvi he compared Prophet's knowledge with insignificant's and Deobandi's contend Prophet's knowledge isn't being compared to the mentioned. For sake of argument even if the language used did not denote comparison;Thanvi was blessed with two eyes so is a pig, two ears so is a pig, a mouth so is a pig, a brain so is a pig. Now a discerning individual will realize why Thanvi is said to possess same organs as a pig, and if you haven't figured it out yet, it's to insult him. Just by establishing something commonality between Thanvi and a pig it can be seen that one can insult without using language of comparison. The act of establishing similar knowledge of ghayb for Prophet (sallalahu alayhi was'sallam) and for every commoner, animal, lunatics, children, insects, even then it is disrespectful. Just like Hadhrat Aysha's (radiallah ta'ala anha) scenario where women, dog, donkey were stated to invalidate the prayers if they walk in front of person performing the prayers and in Thanvi's statement same knowledge is being established for commoners, children, lunatics, animals, insects which he establishes for Prophet (sallalahu alayhi was'sallam). In case of Ashraf Ali Thanvi even though a part of statement can be justified with plausible taweel in light of Qur'an and Sunnah but the language is so clearly indicating disrespect that a taweel would be unacceptable to ahlul ilm. Statement in Hifzul Iman has acceptable and unacceptable meaning and likes of such statements Allah (subhana wa ta'ala) has prohibited with: “... la taqulu ra'ina ...” and instructed clear unambiguous language with: “... wa qulu undhurna ...”. - [23] It is said that Abi Lahb pointed with his hands at Prophet (sallalahu alayhi was'sallam) and said: “May your hands Perish this day. Is it for this purpose you have gathered us?" [Ref: Bukhari, B60, H293] so in response to his pointing disrespectfully and cursing Prophet (sallalahu alayhi was'sallam) Allah (subhana wa ta'ala) said: “May the hands of Abu Lahab be ruined, and ruined is he.” The verse could also mean: “May the being of Abi Lahb be ruined and ruined he is.” because the words hands can mean self, being, dhaat as it is stated in: “And spend of your substance in the cause of Allah, and make not your own hands contribute to (your) destruction; ...” [Ref: 2:195] meaning make not your own self contribute to your own destruction. Note, its not only the hands which contribute to ones destruction, rather entire body is involved in it (i.e. eyes see wrong, tongue speaks wrong, hands do wrong, ears hear wrong, feet walk toward wrong, etc) therefore the verse is metaphorical expression meaning self, being, dhaat: “And spend in the way of God, in obedience to Him, in holy struggle and the like; and cast not your own hands, yourselves (the bā’ of bi-aydīkum ‘with your hands’ is extra) into destruction, by withholding funds needed for the struggle or abandoning it altogether, because this will give your enemy the advantage over you; but be virtuous, by spending etc.; God loves the virtuous, that is, He rewards them. [Ref: Tafsir Al Jalalayn]
  6. - [16] The Jews maligned Allah (subhana wa ta'ala) by saying: “The Jews say: "Allah's hand is tied up." Be their hands tied up and be they accursed for the (blasphemy) they utter. Nay, both His hands are widely outstretched: He giveth and spendeth (of His bounty) as He pleaseth. But ...” [Ref: 5:64] A group of Jews and Christians believe maligned Allah (subhana wa ta'ala) by saying Isa (alayhis salam) and Uzair is son of Allah (subhana wa ta'ala): “The Jews say, "Ezra is the son of Allah "; and the Christians say, "The Messiah is the son of Allah." That is their statement from their mouths; they imitate the saying of those who disbelieved [before them]. May Allah destroy them; how are they deluded?” [Ref: 9:30] And the manner in which Prophet (sallalahu alayhi was'sallam) was maligned some of insults of kuffar are quoted by Allah (subhana wa ta'ala): “But they say, "[The revelation is but] a mixture of false dreams; rather, he has invented it; rather, he is a poet. So let him bring us a sign just as the previous [messengers] were sent [with miracles].” [Ref: 21:5] “And were saying, "Are we to leave our gods for a mad poet?" [Ref: 37:36] In a verse Allah (subhana wa ta'ala) informs Prophet (sallalahu alayhi was'sallam): “And even if We had sent down to you, [O Muhammad] a written scripture on a page and they touched it with their hands, the disbelievers would say, "This is not but obvious magic." [Ref: 6:7] and the Mushrikeen did indeed say: “And they say, "This is not except a lie invented." And those who disbelieve say of the truth when it has come to them, "This is not but obvious magic." [Ref: 34:43] The next logical step of their transgression was to accuse Prophet (sallalahu alayhi was'sallam) of being sorcerer: “Have the people been amazed that We revealed [revelation] to a man from among them, [saying], "Warn mankind and give good tidings to those who believe that they will have a [firm] precedence of honor with their Lord"? [but] the disbelievers say, "Indeed, this is an obvious enchanter." [Ref: 10:2] and they even transgressed further: “And they wonder that there has come to them a Warner from among themselves. And the disbelievers say, "This is a enchanter and a liar.” [Ref: 38:4] The Mushrikeen of Makkah in reaction to revelation of Quran said: “And those who disbelieve say, "This [Qur'an] is not except a falsehood he forged, and another people assisted him in it." But they have committed an injustice and a lie.” [Ref: 25:4] “... "It is only a human being who teaches the Prophet." The tongue of the one they refer to is foreign, and this Qur'an is [in] a clear Arabic language.” [Ref: 16:103] They said this to discredit and malign the truthful, honest character of Prophet (sallalahu alayhi was'sallam) by saying: “... "You, [O Muhammad], are but an forgerer [of lies]." But most of them do not know.” [Ref: 16:101] In summary, to malign Prophet (sallalahu alayhi was'sallam) the kuffar accused Prophet (sallalahu alayhi was'sallam) of being a liar, enchanter, forgerer, to defame him and discredit his character. But the most devastating slander which they could against the noble character of Prophet (sallalahu alayhi was'sallam) was: “The (people) said: "You are nothing but human like ourselves; and ar'Rahman (i.e. Most Gracious) sends no sort of revelation: ye do nothing but lie.” [Ref: 36:15] By their saying that Prophet (sallalahu aalyhi was'sallam) was a man like them they affirmed that he lied, he was enchanter like the Kahin, and sorcerer like the Sahir, above all he possessed dishonorable qualities which the Arabs possessed. - [17] The kuffar mocked Prophet (sallalahu alayhi was'sallam) with malignant intentions and Allah (subhana wa ta'ala) quotes them: “When they see you then, deem you nothing but as a joker (and in mockery they say): "Is this the one whom Allah has sent as an apostle?" [Ref: 25:41] and to comfort Prophet (sallalahu alayhi was'sallam) Allah (subhana wa ta'ala) informs him of reception earlier Prophets received: “But never came an apostle to them but they mocked him.” [Ref: 15:11] “Ah! Alas for (My) Servants! There comes not an apostle to them but they mock him!” [Ref: 36:30] Then tells him that those who mocked the Prophets were punished by Allah (subhana wa ta'ala) with the same they mocked: “Mocked were (many) apostles before thee; but their scoffers were hemmed in by the thing that they mocked.” [Ref: 6:10] “Mocked were (many) apostles before thee: but I granted respite to the unbelievers, and finally I punished them: Then how (terrible) was my requital!” [Ref: 13:32] Further Allah (subhana wa ta'ala) informs those who mockingly maligned Prophet (sallalahu alayhi was'sallam) that for them there will be punishment in this world and in hereafter: “Indeed, those who malign Allah and His Messenger - Allah has cursed them in this world and the Hereafter and prepared for them a humiliating punishment.” [Ref: 33:57] - [18] References in order of quotation from Sahih of Imam Bukhari; “Narrated 'Aisha: Do you make us (women) equal to dogs and donkeys? While I used to lie in my bed, the Prophet would come and pray facing the middle of the bed. I used to consider it not good to stand in front of him in his prayers. So I used to slip away slowly and quietly from the foot of the bed till I got out of my guilt.” [Ref: B9 H486] “Narrated 'Aisha: The things which annual prayer were mentioned before me (and those were): a dog, a donkey and a woman. I said, "You have compared us (women) to donkeys and dogs. By Allah! I saw the Prophet praying while I used to lie in (my) bed between him and the Qibla. Whenever I was in need of something, I disliked to sit and trouble the Prophet. So, I would slip away by the side of his feet." [Ref: B9, H493] “Narrated 'Aisha: It is not good that you people have made us (women) equal to dogs and donkeys. No doubt I saw Allah's Apostle praying while I used to lie between him and the Qibla and when he wanted to prostrate, he pushed my legs and I withdrew them.”[Ref: B9, H498] - [19] Wahhabis misconstrue verses which were revealed about idol-gods of Mushrikeen and about Mushrikeen and apply them to Prophets, Awliyah-Allah and Muslims in general. As a thumb rule, they would misconstrue verses which are addressing mindu'nillah (i.e. against-Allah, instead of Allah or besides-Allah) meaning idol-gods. Based on historical context of revelation of verses of Quran, it can be logically deduced; this word is used for idol-gods, and gods of Mushrikeen. Let me illustrate this point, where the translation of min'doon'nillah is against-Allah; one can logically deduce that historically the those who were raised against Allah (subhana wa ta'ala) by Mushrikeen were idol-gods and gods. And where the word's meaning is instead-of-Allah there it can be deduced from the context of the verse that Mushrikeen took their idol-gods as objects of worship instead of Allah (subhana wa ta'ala). - [20] Part One: The Wahhabis accuse Muslims of committing Shirk on the basis that Muslims are worshiping Prophet Muhammed (sallalahu alayhi was'sallam) by uttering words of 'dua' such as: 'Ya RasoolAllah (sallalahu alayhi was'sallam) help!' or 'Ya Muhammad (sallalahu alayhi was'sallam) help!' Wahhabi scholar Ibn Baaz states: “Allaah has stated in His Holy Book and on the lips of His Messenger (peace and blessings of Allaah be upon him) that worship is the right of Allaah alone and no one else has any share of it, and that du’aa’ is a kind of worship, so if a person says in any place on earth, Ya Rasool-Allaah, Ya Nabi Allaah or Ya Muhammad, help me, or save me, or support me, or heal me, or support your ummah, or heal the sick Muslims, and guide their misguided ones and so on, then he is making him a partner with Allaah in worship. The same applies to those who do the same thing with regard to other Prophets, angels, awliya’ (“saints), jinn, idols or any other created beings, because Allaah says (interpretation of the meaning): ...” [Ref: Majmoo’ Fataawa al-Shaykh Ibn Baaz, Vol 2, Page 453] and another prominent Wahhabi scholar Ibn Uthaymeen wrote: “Some people at times of hardship say Ya Muhammad or Ya ‘Ali or Ya Jilaani. What is the ruling on that? He replied: If the intention is to call upon them and seek their help, then the person is a mushrik in the sense of major shirk that puts one beyond the pale of Islam, and he must repent to Allaah and call upon Allaah alone, as Allaah says (interpretation of the meaning): ...” [Ref: Fataawa al-Shaykh Ibn ‘Uthaymeen, Vol 2, Page 133]
  7. - [12] Prophet Musa (alayhis salam) due to his modesty, shyness bathed in private. A man from Bani Israel alleged: “He covers his body in this way only because of some defect in his skin, either leprosy or scrotal hernia, or he has some other defect.” and Prophet Musa (alayhis salam) was hurt. Therefore Allah (subhana wa ta'ala) wished to defend him against this false charge: “... so one day while Moses was in seclusion, he took off his clothes and put them on a Stone and started taking a bath. When he had finished the bath, he moved towards his clothes so as to take them, but the Stone took his clothes and fled; ...” [Ref: Bukhari, B55, H616] Prophet Musa (alayhis salam) chases after the stone until he is seen by men from Bani Israel and it becomes apparent to them that he is clear of defects attributed to him. - [13] After the battle of Hunain Prophet (sallalahu alayhi was'sallam) distributed the spoils of war amongst the elites of Arabs. A man from Ansar said: "By Allah, in this division the pleasure of Allah has not been intended." [Re: Bukhari, B73, H122] and a version detailing the incident records the fallowing words: “By Allah, neither justice has been done In this distribution (of spoils), nor has the pleasure of Allah been sought in it.” [Ref: Muslim, 5, H2314] When the news of what was said reached Prophet (sallalahu alayhi was'sallam) he was angered and said: “May Allah have mercy upon Moses; he was tormented more than this, but he showed patience.” [Ref: Muslim, 5, H2314] "Moses was harmed with more than this, yet he remained patient." [Re: Bukhari, B73, H122] In this context Allah (subhana wa ta'ala) revealed the verse: “O you who have believed, be not like those who maligned Moses; then Allah cleared him of what they said. And he in the sight of Allah was distinguished.” [Ref: 33:69] prohibiting the companions of Prophet (sallalahu alayhi was'sallam) to find faults in Prophet (sallalahu alayhi was'sallam). - [14] Part One: Allah (subhana wa ta'ala) states: "But no, by your Lord They can have No faith Until they make you judge In all disputes between them." [Ref: 4.65] This verse was revealed about Abdullah bin Zubair's (radiallah ta'ala anh) water dispute with a man of Ansar and as a result both of them argued in presence of Prophet (sallalahu alayhi was'sallam). Prophet (sallalahu alayhi was'sallam) judged that Abdullah bin Zubair (radiallah ta'ala anh) should irrigate his land and let the excess water flow into adjoining land so Ansari can irrigate his land. The ansari disliked this judgment and in anger remarked: "Is it because he (i.e. Zubair) is your aunt's son?” [Ref: Bukhari, B40, H548] This angered Prophet (sallalahu alayhi was'sallam) so much that color of his face changed. After which Prophet (sallalahu alayhi was'sallam) allowed Abdullah bin Zubair (radi'allah ta'ala anh) to exercise his full right by holding the water high has ankles. Note the first judgment was better for the Ansar but his anger got better of him and Prophet (sallalahu alayhi was'sallam) revoked his first judgment then gave full right of water to Abdullah bin Zubair (radi'allah ta'ala anh) by allowing him to hold water in his land until its ankles high. Another reason for revelation of the verse is that a hypocrite did not approve of the judgment given in dispute because it favored his adversary. So they went to Hadhrat Abu Bakr (radiallah ta'ala anh) and he gave the same verdict as Prophet (sallalahu alayhi was'sallam). Even this did not satisfy the hypocrite so he decided to visit Umar (radiallah ta'ala anh) and upon meeting him he narrated to Umar (radiallah ta'ala anh) about decision of Prophet (sallalahu alayhi was'sallam) . Hearing the detail Umar (radiallah ta'ala) asked the second man and he confirmed the account narrated to him. So he instructed the hypocrite to wait. He went inside the room and emerged with his sword, then killed the hypocrite. [Ref: Tafsir Ibn Kathir, 4:65] - [15] Part One: In a hadith it is recorded that Prophet (sallalahu alayhi was'sallam) was riding on the donkey with intention to meet Abdullah bin Ubai accompanied by his companions. When Prophet (sallalahu alayhi was'sallam) reached the destination Abdullah bin Ubai said: “Keep away from me! By Allah, the bad smell of your Donkey has harmed me.” [Ref: Bukhari, B49, H856] in Muslim's version of hadith the words are: “Do not come near me. By Allah, the obnoxious smell of your Donkey has offended me.” [Ref: Muslim, B19, H4433] In response to Abdullah bin Ubai's disrespectful statement a companion retaliated: "By Allah! The smell of the Donkey of Allah's Apostle is better than your smell." [Ref: Bukhari, B49, H856] Abdullah bin Ubai did not find the fault in the donkey but fault in the one riding the donkey and those who accompanied him. Note when one finds fault in plan and design of a architect, or finds fault in a building, or states building is poorly constructed, or states the building lacks beauty, in reality/indirectly one is finding fault in qualities, ability, skill, of architect and the workers who took part in the construction of the building. Similarly the statement of Abdullah bin Ubai was insinuating; he has more refined qualities and he is more of a nobleman then Prophet (sallalahu alayhi was'sallam). Even the companion understood that the statement of Abdullah bin Ubai was directed at Prophet (sallalahu alayhi was'sallam) as a insult. Hence he considered it appropriate to retaliate by targeting Abdullah bin Ubai directly, which angered the hypocrites, as a result fight broke out between companions and hypocrites: “On that a man from 'Abdullah's tribe got angry for 'Abdullah's sake, and the two men abused each other which caused the friends of the two men to get angry, and the two groups started fighting with sticks, shoes and hands.” [Ref: Bukhari, B49, H856] Based on the discussion the conclusion is if someone was to revile, or was to speak ill of the his blessed personnel belongings, clothes, shoes, staff, animals, or place of residence or anything which has been in contact with Prophet (sallalahu alayhi was'sallam) it would be considered as a attack on the noble Prophet (sallalahu alayhi was'sallam). Part Two: No smell emanated from the donkey of Prophet (sallalahu alayhi was'sallam). Prophet (sallalahu alayhi was'sallam) was very meticulous about foul odors emanating from food or clothes: “Narrated Aisha, Ummul Mu'minin: I made a black cloak for the Prophet (peace_be_upon_him) and he put it on; but when he sweated in it and noticed the odor of the wool, he threw it away. The narrator said: I think he said: He liked good smell.” [Ref: Abu Dawood, B32, H4063] and if the donkey had any foul odor emanating from it Prophet (sallalahu alayhi was'sallam) would not have rode on it because he liked good smells.
  8. Footnotes: - [1] In Hebrew verb ra'ah means to tend a flock of sheep, noun ro'eh. Ro'i in Hebrew and in Arabic ra'i, means shepherd therefore in both languages ro'ehna or ra'eena would mean 'our sheperd'. Arab as well as in culture of subcontinent addressing someone as a shepherd or describing someone as one who tends a flock of sheep is used to defame or belittle someone. In derogatory terms 'Shepherd!' is commonly used in meaning of illiterate, backward, uncivil, and because the intention of the Jews was to insult, disrespect; the usage of ro'ina is understood in meaning of illiterate, backward, uncivil. - [2] ”Then Allah mentions His prohibition to the believers not to use the same vocabulary used by the Jews, saying: [O ye who believe] in Muhammad and the Qur'an, (say not) to Muhammad: ['raina' (i.e. listen to us)] lend us your ear [but say 'undhurna' (i.e. look upon us)] look at us and hear us, and it is for this reason that Allah forbade the believers to use the Jews' vocabulary [and be ye listeners] to what you have been commanded to do and obey. [For disbelievers] for the Jews [is a painful doom] which will extend to their hearts.” [Ref: Tafsir Ibn Abbas] “O you who believe, do not say, to the Prophet (s), ‘Observe us’, (rā‘inā is an imperative form from murā‘āt) which they used to say to him, and this was a derogatory term in Hebrew, derived from the noun al-ru‘ūna [‘thoughtlessness’]. They found this very amusing and used to address the Prophet (s) in this way, and so the believers were forbidden to use it; but say, instead, ‘Regard us’, that is, look at us, and give ear, to what you are commanded and be prepared to accept it; and for disbelievers awaits a painful chastisement, that is, the Fire.” [Ref: Tafsir Al Jalalayn] - [3] “Aur kehtay hen, ham nay suna aur na mana. Aur sun'yeh, aap suna'hay na jaen.” [Ref: Urdu, Kunz ul Iman] “Some, group, from among the Jews distort, alter, the words, that God revealed in the Torah pertaining to the descriptions of Muhammad (s), from their contexts, those [contexts] in which they were placed, and they say, to the Prophet (s), when he commands them something, ‘We have heard, your words, and we disobey, your command; and hear as one who does not hear’ (wa’sma‘ ghayr musma‘in is a circumstantial qualifier, functioning as an invocation, in other words, ‘And may you not hear!’) and, they say to him, ‘Mind us’ (rā‘inā), [a term] with which it had been forbidden to address him, being a curse word in their language; twisting, distorting, with their tongues and slandering, defaming, religion, Islam. If they had said, …” [Ref: Tafsir Al Jalalayn] - [4] Allah (subhana wa ta'ala) states deliberately distoring the pronunciation raa'ina to ra'eena while addressing Prophet (sallalahu alayhi was'sallam) is a ta'an on religion: : “... and they say “Raa'ina” distorting it with their tongues and in order to slander religion; ...”This indicates that Prophet (sallalahu alayhi was'sallam) is deen of Islam therefore slandering of Prophet (sallalahu alayhi was'sallam) is slandering of religion of Islam. To illustrate my point logically one says: 'Ali saw what was happening on the street.' Here seeing of the eye is said to be seeing of Ali because eye is part of Ali [but not Ali] and seeing is attribute of eye. In similar sense Allah (subhana wa ta'ala) equated disrespect of Prophet (sallalahu alayhi was'sallam) with slandering of religion of Islam because he was sent with the religion of Islam hence he is Islam. And Allah (subhana wa ta'ala) instructs the believers: “Take not for friends and protectors those who take your religion for a mockery or sport,- whether among those who received the Scripture before you, or among those who reject Faith; but fear ye Allah, if ye have faith (indeed).” [Ref: 5:57] Hence in the light of: “... and they say “Raa'ina” distorting it with their tongues and in order to slander religion; ...” the verse: “Take not for friends and protectors those who take your religion for a mockery or sport,- ...” means do not take friends and protectors of those Jews, Christians, Mushrikeen, Munafiqeen who make mockery of Prophet Muhammed (sallalahu alayhi was'sallam). - [5] A modern example of such a word would be 'bad'. In popular language the word 'bad' means 'good' yet its dictionary meanings are; poor, evil, vulgar, unpleasant and others. - [6] The Khawarij who existed in the time of Prophet (sallalahu alayhi was'sallam) did not believe in giving the Zakat to the rulers rather part of their creed was to distribute the Zakat to their own and utilize it for their own missionary purposes. Hence when the Zakat collectors of Prophet (sallalahu alayhi was'sallam) arrived in their land of Najd of Banu Tamim tribe they attacked them. - [7] And to justify their rebellious behavior they asked for a poetical boasting contest with Prophet (sallalahu alayhi was'sallam). Study of the poems recited by Bani Tamim representative reveal that they were a very proud, strong tribe thus they felt humiliated due to being subjected to authority of Madinan state ruled by Prophet (sallalahu alayi was'sallam). - [8] About these hypocrite and foolish Bedouin tribes men of central Arabia, Allah (subhana wa ta'ala) has stated: “The Bedouins are the worst in disbelief and hypocrisy, and more likely to be in ignorance of the limits [prescribed in Quran and Sunnah] which Allah has revealed to His Messenger. And Allah is All-Knower, All-Wise.” [Ref: 9:97] and Prophet (sallalahu alayhi was'sallam) said: "The main source of disbelief is in the east. Pride and arrogance are characteristics of the owners of horses and camels, and those Bedouins who are busy with their camels and those Bedouins who are busy with their camels and pay no attention to Religion; ..." [Ref: Bukhari, B54, H520] another hadith explains what lack of paying attention leads to: “(Then the other type is) one who does not pay attention to [Quran and Sunnah] and thus does not accept guidance of Allah with which I have been sent.” [Ref: Muslim, Book 30, Hadith 5668] Their lack of knowledge of Quran as well as Sunnah and their misguidance is substantiated due to their attack on the Zakat collectors sent by Prophet (sallalahu alyhi was'sallam). In another verse Allah (subhana wa ta'ala) states about the then dormant Khawarij sect; the Bedouin tribesmen of Bani Tamim“The Bedouins say: "We believe." Say: "You believe not but you only say, 'We have surrendered (in Islam),' for Faith has not yet entered your hearts. But if you obey Allah and His Messenger, He will not decrease anything in reward for your deeds. Verily, Allah is Oft-Forgiving, Most Merciful." [Ref: 49:14] - [9] Hadhrat Al-Aqra' bin Habis At-Tamimi Al-Hanzali (radiallah ta'ala anh) was a Sahabi. And it was for him that Allah (subhana wa ta'ala) did not condemn all the members of delegation by stating: “Indeed those who call you from behind the chambers - allof them are without intelligence.” but stated: “Indeed those who call you from behind the chambers - most of them are without intelligence.” It was for him Allah (subhana wa ta'ala) stated: “But Allah is Forgiving and Merciful [to those who have believed as the Muhajireen and Ansars have believed]” Hadrat Al Aqra bin Habis At-Tamimi's this mistake was forgiven because he is from whom Allah (subhana wa ta'ala) has promised forgiveness of sins and prepared for them Gardens under which rivers flow: "Those who believe, and adopt exile, and fight for the Faith, in the cause of Allah as well as those who give (them) asylum and aid,- these are (all) in very truth the Believers: for them is the forgiveness of sins and a provision most generous. And those who accept Faith subsequently, and adopt exile, and fight for the Faith in your company,- they are of you …" [Ref: 8:74/75] and in another verse Allah (subhana wa ta'ala) states: "And the first to embrace Islam of the Muhajiroon (the Emigrants from Makkah) and the Ansar (the citizens of Al-Madeenah) and also those who followed them exactly (in Faith). Allah is well-pleased with them as they are well pleased with Him. He has prepared for them Gardens under which rivers flow, to dwell therein forever. That is the supreme success." [Ref: 9:100] Hence we lay no blame upon him at present for his mistake nor revile him or harbor in our hearts dislike of him, Allah (subhana wa ta'ala) is pleased with him and he was pleased with Allah (subhana wa ta'ala). - [10] Taking the literal meaning of the verse, one can raise the voice above the voice of Prophet (sallalahu alayhi was'sallam) in four ways. 1) Interrupting Prophet (sallalahu alayhi was'sallam) while he is talking. 2) Talking amongst each other but in voice louder then voice of Prophet (sallalahu alayhi was'sallam). 3) Addressing Prophet (sallalahu alayhi wa'sallam) in a loud voice and one is already mentioned. - [11] Part One: Hadhrat Thabit bin Qais (radiallah ta'ala anh) was hard of hearing: “This verse was revealed about Thabit ibn Qays ibn Shimas who was hard of hearing and loud.” [Tafsir: Asbab Al Nuzul by Al Wahidi] Due to it he raised his voice in presence of Prophet (sallalahu alayhi was'sallam). When this verse was revealed he limited himself to his home and deliberately avoided visiting Prophet (sallalahu alayhi was'sallam). Once Prophet (sallalahu alayhi was'sallam) noted the absence of Hadhrat Thabit bin Qais he asked his Nebhour about him: “The Apostle (may peace be upon him) asked Sa'd b, Mu'adh about him and said, Abu Amr, how is thabit? Has he fallen sick?” [Ref: Muslim, B1, H214] Hadhrat Sa'd bin Mu'adh (radiallah ta'ala anh) informed Prophet (sallalahu alayhi was'sallam) that he does not know but he will find out. Hadhrat Sa'd bin Mu'adh (radiallah ta'ala anh) visits Hadhrat Thabit bin Qais and finds him head bowed down. And enquirers from him: “What is the matter with you?" in reply Hadhrat Thabit bin Qais says: “This verse was revealed, and you are well aware of the fact that, amongst all of you, mine is the voice louder than that of the Messenger of Allah [hence all of my good deeds have been annulled] and so I am one amongst the denizens of Fire ...” [Ref: Muslim, B1, H214] When this feeling of Hadhrat Thabit bin Qais was conveyed to Messenger (sallalahu alayhi was'sallam) Prophet (sallalahu alayhi was'sallam) said: "Go back to him and say to him: "You are not from the people of the Hell Fire, but from the people of Paradise." [Ref: Bukhari, B60, H369] Part Two: The readers should note that how little a believer has do; raise the voice above the voice of Prophet (sallalahu alayhi was'sallam) or shout while talking to him for the virtuous deeds to be annulled. Those wretched, filthy, disgusting, individuals who deliberately used language which insulted, degraded RasoolAllah (sallalahu alayhi was'sallam) in order to convey to Muslims; RasoolAllah (sallalahu alayhi was'sallam) is no body special. They are far worse then those who talked loudly to Prophet (sallalahu alayhi was'sallam) and they will have no good deed left which will benefit them.
  9. Dhul Khuwaisira at'Tamimi[32] from Najd was present in the gathering he raised his voice and said: "Be just, O Allah's Apostle!" [Ref: Bukhari, B84, H67] in another narration: "O Allah's Apostle! Act justly."[33] [Ref: Muslim, B5, H2320] in another: “Messenger of Allah, do justice.” [Ref: Muslim, B5, H2323] in another: "O Muhammad! Be afraid of Allah!" [Ref: Muslim, B93, H527] in another: “Muhammad do justice.” [Ref: Muslim,B5, H2316] in another: “Muhammad, fear Allah.” [Ref: Muslim, B5, H2318] and in another: "O Allah's Apostle! Be afraid of Allah."[34] [Ref: Bukhari, B59, H638] Upon hearing this disrespect of beloved Prophet (sallalahu alayhi was'sallam) Hadhrat Umar (radiallah ta'ala anh) sought permission to kill the Dhul Khawaisira at'Tamimi: 'Umar said (to the Prophet ), "Allow me to chop his neck off." The Prophet said, "No, for he has companions ...” [Ref: Bukhari, B73, H184] in another narration it is recorded that Hadhrat Khalid bin Waleed (radiallah ta'ala anh) sought permission to kill him: “Khalid b. Walid then said: Messenger of Allah, should I not strike his neck? Upon this he (the Holy Prophet) said: Perhaps he may be observing the prayer.” [Ref: Muslim, B5, H2319] in another Hadith it is recorded that Hadhrat Umar (radiallah ta'ala anh) as well as Hadhrat Khalid bin Waleed (radiallah ta'ala anh) both sought permission one after another to kill Dhul Khuwaisira: “There stood up 'Umar b. Khattab and said: Should I not strike his neck? Upon this he said: No. Then he turned away, and Khalid the Sword of Allah stood up against him, and said: Prophet of Allah. shall I not strike off his neck? He said, No, and then said: ...”[Ref: Muslim, B5, H2320] Prophet (sallalahu alayhi was'sallam) did not give permission to kill Abdullah bin Dhul Khuwaisira at'Tamimi despite his disrespectful out burst against him. And Prophet (sallalahu alayhi was'sallam) gave four reasons for not allowing his execution, number one: "… for he has companions (who are apparently so pious that) if anyone of (you compares his prayer with) their prayer, he will consider his prayer inferior to theirs, and similarly his fasting inferior to theirs, but they will desert Islam (go out of religion) as an arrow goes through the victim's body.”[35] [Ref: Bukhari, B73, H184] At number two Prophet (sallalahu alayhi was'sallam) is reported to have said: "Among the off-spring of this man will be some who will recite the Qur'an but the Qur'an will not reach [their hearts] but it will not go beyond their throats[36] and they will renegade from the religion as an arrow goes through the game's body. They will kill the Muslims but will not disturb the idolaters.”[37] [Ref: Bukhari, B55 H558] At number three: “May there be protection of Allah! People would say that I kill my companions.” [Ref: Muslim, B5, H2316] and finally number four: “Khalid b. Walid then said: Messenger of Allah, should I not strike his neck? Upon this he (the Holy Prophet) said: Perhaps he may be observing the prayer. Khalid said: How many observers of prayer are there who profess with their tongue what is not in their heart? Upon this the Messenger of Allah (may peace be upon him) said: I have not been commanded to pierce through the hearts of people, nor to split their bellies (insides).”[38] [Ref: Muslim, B5, H2319] From Dhul Khuawaisira's out burst against Prophet (sallalahu alayhi was'sallam) we derive the rule that; to charge Prophet (sallalahu alayhi was'sallam) of injustice, immorality, indecency, greediness, lying, deception, barbarity, or accuse him of behavior which is considered ignoble, lowly, disgraceful and which does not befit the honorable, noble, majestic, Prophetic status of Prophet (sallalahu alayhi was'sallam) is disrespectful and a crime worthy of being punished with death.[39] Debtor's Rudeness To Prophet (sallalahu alayhi was'sallam): Prophet (sallalahu alayhi was'sallam) owed a camel as debt to a man. This man came to Prophet (sallalahu alayhi was'sallam) to ask for his debt but behaved uncivilly and very rudely[40] asked for what he was owed. And the companions were about to harm him: “A man demanded his debts from Allah's Apostle in such a rude manner that the companions of the Prophet intended to harm him, ...” [Ref: Bukhari, B41, H575] in another narration fallowing words are recorded: “Allah's Messenger (may peace be upon him) owed (something) to a person. He behaved in an uncivil manner with him. This vexed the Companions of the Holy Prophet (may peace be upon him), ...” [Ref: Muslim, B10, H3898] Prophet (sallalahu alayhi was'sallam) prevented the companions from harming him stating: "Leave him, as the creditor has the right to speak harshly." He then instructed the companions to purchase a camel same age as the one Prophet (sallalahu alayhi was'sallam) owed but they were unable to find it: "O Allah's Apostle! There is only a camel that is older than his." [Ref: Bukhari, B47, H777] so he then instructed them to give a older camel to him: "Give him, for the best amongst the people is he who repays his debts in the most handsome manner." Upon receiving his debt from the Prophet (sallalahu alayhi was'sallam), from the one with most beautiful manners the man said: "You have paid me in full and may Allah also pay you in full." [Ref: Bukhari, B41, H577] There is no clear indication what words the man used which prompted the companions to intend to harm him but there is little evidence that the man might have been too forward with Prophet (sallalahu alayhi was'sallam) and thus did not observe the proper manners and did not address Prophet (sallalahu alayhi was'sallam) with correct manners. The words: "You have paid me in full and may Allah also pay you in full." may seem harmless but this kind of language is strictly forbidden. Addressing with 'you', 'you' is how the people of similar age, rank, address each other in culture of subcontinent and Arabia. But people whom we hold in honor, respect, esteem we address them with titles, Mother, Father, Teacher, Mufassir, Imam, Qari, Hafidh, and we use these type of titles prefixed to their names to address them. This man addressed Prophet (sallalahu alayhi was'sallam) as if he was talking to a commoner. Without using a honorable title and without adhering to the custom of companions.[41] Instead he said: “You have paid me in full and may Allah also pay you in full." while addressing Prophet (sallalahu alayhi was'sallam). It would have been acceptable had he said: “O Messenger Of Allah! You have paid me in full and may Allah Also pay you in full.” Absence of honorific title in the address gives it hint of disrespect. And Allah (subhana wa ta'ala) has prohibited addressing Prophet (sallalahu alayhi was'sallam) as one commoner addresses another commoner: “Do not make [your] calling of the Messenger among yourselves as the call of one of you to another.” [Ref: 24:63] In other words do not address Prophet (sallalahu alayhi was'sallam) as you address each other. It should be noted that he probably did not intend to be direct and disrespectful. The environment he lived in resulted in his rude, uncivil and harsh language: “He who lives in the desert will become rude; he who pursues the game will be negligent, and he who visits a king will be perverted.” [Ref: Sunan Abu Dawood, B16, H2853] but this is no valid excuse. His behavior points to lack of knowledge of religion just as Prophet (sallalahu alayhi was'sallam) pointed out: “The belief is among the Yemenites, and the unbelief is towards the East,... and pride and simulation is among the uncivil and rude owners of horses and camels.” [Ref: Muslim, B1, H88] “...and those Bedouins who are busy with their camels and pay no attention to Religion; ..." [Ref: Bukhari, B54, H520] Had he paid attention to knowledge of deen then he would have been familiar with the manners Allah (subhana wa ta'ala) teaches the believers to adopt in presence and while addressing Prophet (sallalahu alayhi was'sallam). Conclusion: Allah (subhana wa ta'ala) has forbidden the use of words for Prophet (sallalahu alayhi was'sallam) which can be obscured by mispronunciation to insult, defame beloved Prophet Muhammad (sallalahu alayhi was'sallam) and the hokum of verse also applies to sentences which can be misconstrued to infer slight of Prophet Muhammad (sallalahu alayhi was'sallam). And one who is guilty of using such words or uttering statements which can be interpreted to indicate slight, disrespect of Prophet (sallalahu alayhi was'sallam) his intention will not be counted in pronouncing judgment upon him. Rather the individual will be judged on what he has uttered and asked to repent. Refusal to do so will certify him from amongst the apostates hence shedding of his blood will be lawful for Muslims. Also finding faults in Bashariyyah (i.e. humanness) of Prophet (sallalahu alayhi was'sallam), in his character, in his actions, in his knowledge, in his beautiful qualities and unrivaled merits, talking loudly in his presence, shouting while conversing with him, preferring personnel opinion over his verdict, calling him by his name without prefixing a title to it, listing him in the list of evil, sinful people and dirty and unclean animals, sitting while feet facing him, staring at him, and pointing at him. Accusing of injustice, evil, ignorance, deception, lying, all these are signs of disrespect of beloved Prophet (sallalahu alayhi was'sallam) and depending on the severity of the offense or being a repeat offender of minor infringements the punishment could be death to flogging. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi
  10. “Indeed, those who malign Allah and His Messenger[16] - Allah has cursed them in this world and the Hereafter and prepared for them a humiliating punishment.”[17] [Ref: 33:57] Listing Prophet Amongst Unclean: Hadhrat Aisha (radiallah ta'ala anha) was told that if a woman, dog, donkey was to pass in front of a person performing the prayer this would invalidate the prayer. This angered her and she questioned: “Do you make us (women) equal to dogs and donkeys?” also stated similarly: "You have compared us (women) to donkeys and dogs.” in another narration: “It is not good that you people have made us (women) equal to dogs and donkeys.”[18] This indicates that Hadhrat Aisha (radiallah ta'ala anha) felt women are being compared, equaled to dogs as well as donkeys therefore she took offense of women being mentioned with unclean animals. From this historical incident we can derive rule; counting/mentioning the esteemed, honorable, pious amongst the unclean animals, or criminals, or tyrants, sinners or depicting them as gods who rival Allah (subhana wa ta'ala); in His Godhood, in His worship by misconstruing verses which were revealed about idol-gods[19] of Mushrikeen is extremely disrespectful[20]. Even if the person does not intend disrespect, disrespect can be inferred because of implied likeness.[21] Therefore if anyone mentioned Messenger (sallalahu alayhi was'sallam) with unclean animals, idols, or counted him amongst the tyrants of past or present even without using language of comparison or without intending likeness to them the disrespect would be implied has indicated in the hadith.[22] Abi Lahab's Finger Pointing And Cursing Prophet (sallalahu alayhi was'sallam): When the verse: “And warn your tribal relatives.” [Ref: Surah 26:114] was revealed Prophet (sallalahu alayhi was'sallam): “ ... started calling, "O Bani Fihr! O Bani 'Adi!" addressing various tribes of Quraish till they were assembled. Those who could not come themselves, sent their messengers to see what was there.” Abu Lahab the uncle of Prophet (sallalahu alayhi was'sallam) with other Quraishi relatives also attended then Prophet (sallalahu alayhi was'sallam) to test remind them the high opinion they have of him asked the gathering: "Suppose I told you that there is an (enemy) cavalry in the valley intending to attack you, would you believe me?" In response to this they replied: “"Yes, for we have not found you telling anything other than the truth." When they affirmed that they have the best opinion of him, he proceeded with: "I am a Warner to you (and you're) in face of a terrific punishment." upon hearing this Abi Lahab the uncle of beloved Prophet (sallalahu alayhi was'sallam) said pointed toward Prophet (sallalahu alayhi was'sallam) and said: "May your hands Perish all this day. Is it for this purpose you have gathered us?" [Ref: Bukhari, B60, H293] Then Allah (subhana wa ta'ala) revealed the fallowing verse of Qur’an in reply to his this comment: “May the hands[23] of Abu Lahab be ruined, and ruined is he. His wealth will not avail him or that which he gained. He will [enter to] burn in a Fire of [blazing] flame.[Ref: Surah 111:1-3] Abi Lahab's statement may the hands of Prophet (sallalahu alayhi was'sallam) be destroyed angered Allah (subhana wa ta'ala); the response to begin with was in similar words: “May the hands of Abu Lahab be ruined, and ruined he is.” but Allah (subhana wa ta'ala) revelation didn't stop just there; it continued about the wife of Abi Lahab. His wife was told: “He will [enter to] burn in a Fire of [blazing] flame. And his wife [as well] - the carrier of firewood. Around her neck is a rope of [twisted] fiber.” Note, she had committed many misdeeds verbal as well as physical to slander[24], abuse, harm beloved Prophet (sallalahu alayhi was'sallam) but while she committed these evil actions no direct verse was revealed about her. When her husband crossed the threshold then Allah (subhana wa ta'ala) informed him of his punishment and foretold of her doom. In Qur’an there is no other place where Allah (subhana wa ta'ala) used the name of a kafir and then informed him and his wife of punishment they would receive for their evil deeds. Allah (subhana wa ta'ala) loves beloved Messenger (sallalahu alayhi was'sallam); men in general and including Abi Lahab, love women: “Fair in the eyes of men is the love of things they covet: Women and sons; Heaped-up hoards of gold and silver; horses branded (for blood and excellence); and (wealth of) cattle and well-tilled land. Such are the possessions of this world's life; but in nearness to Allah is the best of the goals (To return to).” [Ref: 3:14] Therefore when Abi Lahab attacked beloved Messenger (sallalahu alayhi was'sallam) who is most beloved to Allah (subhana wa ta'ala), and in response to this Allah (subhana wa ta'ala) informed him as well as the one beloved to him; his wife of the impending doom; to hurt him as he hurt Allah (subhana wa ta'ala), and to make it clear to them both; there is no repentance for you.[25] This extreme measure of Allah (subhana wa ta'ala) demonstrates; seriousness of the offense of slandering, or verbally or physically attacking beloved Prophet (sallalahu alayhi was'sallam). Questioning Prophet (sallalahu alayhi was'sallam) Deserving Expiation: It is recorded in hadith at Hudaibiyah when the Messenger (sallalahu alayhi was'sallam) signed a peace treaty with the Mushrikeen of Makkah and conditions of which favored the Mushrikeen of Makkah. Then Hadhrat Umar (radiallah ta'ala anh) visited Prophet (sallalahu alayhi was'sallam) and questioned him to make a point: “[...] Abu Jandal had been tortured severely for the Cause of Allah. Umar bin Al-Khattab said, "I went to the Prophet and said, 'Aren't you truly the Apostle of Allah?' The Prophet said, 'Yes, indeed.' I said, 'Isn't our Cause just and the cause of the enemy unjust?' He said, 'Yes.' I said, 'Then why should we be humble in our religion?' He said, 'I am Allah's Apostle and I do not disobey Him, and He will make me victorious.' I said, 'Didn't you tell us that we would go to the Ka'ba and perform Tawaf around it?' He said, 'Yes, but did I tell you that we would visit the Ka'ba this year?' I said, 'No.' He said, 'So you will visit it and perform Tawaf around it?' " Umar further said, "I went to Abu Bakr and said, [...]”Later he also went to Hadhrat Abu Bakr as'Sadeeq (radiallah ta'ala anh) and he gave him the same answers which Messenger (sallalahu alayhi was'sallam) gave to him:“[...] 'Was he not telling us that we would go to the Kaba and perform Tawaf around it?' He said, 'Yes, but did he tell you that you would go to the Ka'ba this year?' I said, 'No.' He said, "You will go to Ka'ba and perform Tawaf around it." (Az-Zuhri said, " 'Umar said, 'I performed many good deeds as expiation for the improper questions I asked them.' ") When the writing of the peace treaty was concluded, …”[Ref: Bukhari, B50, H891] The first question: 'Aren't you truly the Apostle of Allah?'[26] and he asked the question: 'Isn't our Cause just and the cause of the enemy unjust?'to both of these questions Prophet (sallalahu alayhi was'sallam) replied in affirmative, and Hadhrat Umar (radiallah ta'ala anh) knew the answers would be in affirmative but he was building up-to the question with his first two questions. Since you are indeed a Prophet of Allah (subhana wa ta'ala) and our cause is indeed just and cause of enemy unjust: ''Then why should we be humble in our religion?”[27] to this Prophet (sallalahu alayhi was'sallam) replied: “I am Allah's Apostle and I do not disobey Him, and He will make me victorious.”[28] This establishes that Prophet (sallalahu alayhi was'sallam) had orders from Allah (subhana wa ta'ala) to set out from Madinah with intention of performing Tawaf around Kabah and it were the order of Allah (subhana wa ta'ala) to accept the conditions of peace treaty.[29] He asked Prophet (sallalahu alayhi was'sallam): “Didn't you tell us that we would go to the Ka'ba and perform Tawaf around it?”[30] to which Prophet (sallalahu alayhi was'sallam) replied: ''Yes, but did I tell you that we would visit the Ka'ba this year?''[31]to which Hadhrat Umar (radiallah ta'ala anh) replied in negative and upon this Prophet (sallalahu alayhi was'sallam) said: ''So you will visit it and perform Tawaf around it.'' So his questioning was not because he doubted the Prophet-hood of Prophet (sallalahu alayhi was'sallam) but he disliked the one sided conditions of the treaty of Hudaibiyah which favored the Mushrikeen completely and prevented the Prophet (sallalahu alayhi was'sallam) as well as the Sahabah (alayhi ridwan) from performing Tawaf. Then he visited Hadhrat Abu Bakr as'Sadeeq (radiallah ta'ala anh) and asked the same questions and he got exactly the same answers. Then he realized that his questioning even though was well meaning it was unfitting a Muslim to question Prophet (sallalahu alayhi was'sallam) in such manner. It was against the high standard of respect, honor, which a Muslim must show to beloved Prophet (sallalahu alayhi was'sallam) hence he performed many good deeds as expiation for showing lack of respect and honor to Prophet (sallalahu alayhi was'sallam). Dhul Khawaisara at'Tamimi an'Najdi Disrespects Prophet (sallalahu alayhi was'sallam): Hadhrat Ali (radiallah ta'ala anh) sent gold alloy from Yemen which Prophet (sallalahu alayhi was'sallam) distributed to the four chiefs of Najd. Some of the companions of beloved Prophet (sallalahu alayhi was'sallam) disliked his this decision on the basis that these new converts contributed nothing to strengthen Islam or suffered the hardship which the other companions suffered. Yet these four chiefs were reaping the rewards just by converting to Islam. Prophet (sallalahu alayhi was'sallam) explained to the companions the reason why he distributed the gold alloy amongst the four chiefs of Najd: "I give them so as to attract their hearts (to Islam)." [Ref: Bukhari, B55, H558] in another hadith: “I have done it with a view to conciliating them.” [Ref: Muslim, B5, H2318]
  11. Salam alayqum wr wb can someone delete the fallowing thread please its double thread: http://www.islamimehfil.com/topic/19989-respecting-prophet-sallalahu-alayhi-wassallam-in-light-of-quran-and-ahadith/
  12. Salam aalayqum wr wb Baee internet meh toh kohi problem nahin, ek ek waqt meh, meh nay panch panch windows khol ker bayaq waqt sab meh taqareer on keroon toh be kabi slow nahin huwa.30 mb download speed heh aur 5 megabite upload speed. Peak time meh be mera connection 20 mb say kabi kam nahin huwa. Pehli problem to formatting kee heh, pehlay ek daffa article ka kuch hissa paste kerna perta heh, phir 20 second bad woh preview hota, preview meh fomrmatting kee problem sort ker kay aur phir post kerta hoon, aur phir us ko edit kay leyeh click kerta hoon, phir meh writting kay size ko bara ker sakta hoon warna meh joh pappar beloon writting ka size bara nahin ker sakta aur nah font badal sakta hoon. Sirf ek post kay leyeh taqriban 5 min darkar hotay hen shoroon say finish taq. Phir bar bar yahi kuch kerna perta heh post kernay kay leyeh aur kabi kabbar yeh be fail ho jata heh toh phir shoroon krna perta heh aur shahid phir ek article kay ek hissay ko dass dafa post keroon toh tab bee seeda nah ahay, jistera POST 4 lakh jatan kay baad be seedi nah ho saki aur nah meh us ko edit ker sakka, balkay time exceed 30 secnd ka message ata raha, aur abhi phir say edit kee try keeya toh wohi message aya: Fatal error: Maximum execution time of 30 seconds exceeded in /home/ubaid_e_raza/www.islamimehfil.com/nazim-e-aala/sources/classes/bbcode/custom/defaults.php on line 1555 yeh sirf ek problem heh formatting kee apni jaga. Meh article open office per likhta hoon joh past kernay meh mujjay mushkal nahin hota magar formatting kharab ho jati heh, jistera POST 4 meh huwi heh,
  13. Introduction: During many discussions with Wahhabi's on various issues relating to Tawassul it was noted that they believe; Mushrikeen of Makkah were declared Mushrikeen for taking intercessors, protectors with Allah (subhana wa ta'ala) and not for taking idol-gods as partners with Allah (subhana wa ta'ala). Some even held to opinion that Mushrikeen did not take their idols to be gods but they considered them as creation of Allah (subhana wa ta'ala) as such they took them as intercessors, protectors with Allah (subhana wa ta'ala).[1] and due to this belief of Mushrikeen; Allah (subhana wa ta'ala) declared them Mushrikeen in Qur’an. And in a recent discussion in which the Wahhabi's position was that use of Taweez is Shirk and the people who use Taweez are Mushrikeen; when the Wahhabi was cornered with correct understanding regarding use of Medicine/Taweez.[2] Tactically he made the fallowing statement: 'If this is the case then Ali even the Mushrikeen of Makkah were not guilty of Shirk because they did not expect anything from their Idols directly.'[3] then he asked me thought provoking question: 'So what is the difference between your belief and the belief of Mushrikeen?'[4]To which my answer was clear and unambiguous: "My belief is 'La ilaha il Allah.' and the Mushrikeen took their idols as gods as partners with Allah (subhana wa ta'ala) and for this reason they were declared Mushrikeen." To which the Wahhabi replied; “Mushrikeen did not take their idols as gods but they took Allah (subhana wa ta'ala) has their God and took the idols as intercessors with Him.”[5] I informed him to believe in what he stated and disbelieve in position of Ahle Sunnat is clear cut kuffr. A indirect, implicit denial, rejection of many verses of the Qur’an which unambiguously establish Mushrikeen of Makkah took their idols as gods.[6] With this I ended the discussion and refused to hear another word in order to prevent him from further deviation into apostasy. Advised him to read on the topic and seek clarification from Wahhabi scholars and promised him that I will write something to explain, establish the position of Ahle Sunnat so he might benefit from it. Propagation of half truths by proponents of Wahhabi'ism; Mushrikeen believed in Allah (subhana wa ta'ala) as a God. Add to this faulty understanding of Shirk as'Sifaat[7] then compound it by preaching; Mushrikeen took their idols as intercessors for which they were declared Mushrikeen. Based on this the juhala of Wahhabi sect come to conclusion; “The Arabs were declared Mushrikeen for taking intercessors with Allah (subhana wa ta'ala).” And when they are confronted with; no they were declared Mushrikeen because they took their idols as gods and as subordinate gods to Allah (subhana wa ta'ala), they reject it. Hence the focus of this article would be to establish with clear evidence of Qur’an, Sunnah; Arabs were declared as Mushrikeen for elevating their idols as subordinate gods to Allah (subhana wa ta'ala). Historical Origins Of Some Idols Of Mushrikeen: Allah (subhana wa ta'ala) quotes Mushrikeen as stating: "And they [the Mushrikeen] have said [to other Mushrikeen]: 'You shall not leave your gods: nor shall you leave Wadd, nor Suwa', nor Yaghuth, nor Ya'uq nor Nasr.” [Ref:71:23] These associates of Mushrikeen of Arabia originally were worshiped by people of Nuh (alayhis salam): “All the idols which were worshiped by the people of Noah were worshiped by the Arabs later on. As for the idol Wadd, it was worshiped by the tribe of Kalb at Daumat-al-Jandal; Suwa' was the idol of (the tribe of) Murad and then by Ban, Ghutaif at Al-Jurf near Saba; Yauq was the idol of Hamdan, and Nasr was the idol of Himyr, the branch of Dhi-al-Kala.'” Then the hadith goes on to reveal: “The names (of the idols) formerly belonged to some pious men of the people of Noah, and when they died Satan inspired their people to prepare and place idols at the places where they used to sit, and to call those idols by their names.” Under the influence of Shaytaan's misguidance the people did as Shaytaan wished: “... but the idols were not worshiped till those people (who initiated them) had died and the origin of the idols had become obscure, whereupon people began worshiping them.” [Ref: Bukhari, B60, H442] Some of the Mushrikeen of Makkah worshiped Lat, Uzza, Manat, whom they called daughters[8] of Allah (subhana wa ta'ala). Allah (subhana wa ta'ala) addressing these goddesses[9] states: “Have you seen Lat and Uzza. And other, the third, Manat?” [Ref: 53:19/20] The next two verses point out to the Mushrikeen their dislike of having daughters yet attribute to Allah (subhana wa ta'ala) daughters and then Allah (subhana wa ta'ala) states about these female deities: “These are nothing but names which you have devised,- you and your fathers,- for which Allah has sent down no authority (whatever). They follow nothing but conjecture and what their own souls desire! Even though there has already come to them Guidance from their Lord!” [Ref: 53:23] in another verse of the Qur’an: "If not Him, ye worship nothing but names which ye have named,- ye and your fathers,- for which Allah hath sent down no authority: the command is for none but Allah. He hath ...” [Ref: 12:40] Idol Of Mushrikeen In Kabah: The Arab Mushrikeen had hundreds of gods which they worshiped When Prophet (sallalahu alayhi was'sallam) conquered the city of Makkah and entered with honor, dignity as a conqueror he marched to Kabah. There were three hundred-and-sixty idols situated in and around the Kabah: “He started stabbing the Idols with a stick he had in his hand and reciting: "Truth (Islam) has come and Falsehood (disbelief) has vanished." [Ref: Bukhari, B43, H658] and in another hadith fallowing addition is made to words of Prophet (sallalahu alayhi was'sallam): “Lo! falsehood was destined to vanish.” “Truth has arrived, and falsehood can neither create anything from the beginning nor can It restore to life.”[10] [Ref: Muslim, B19, H4397] Next Prophet (sallalahu alayhi was'sallam) refused to enter the kabah with idols in it so he ordered idols to be taken out: “So they were taken out. The people took out the pictures of Abraham and Ishmael holding Azlams in their hands. Allah's Apostle said, "May Allah curse these people. By Allah, both Abraham and Ishmael never did the game of chance with Azlams." Then Prophet (sallalahu alayhi was'sallam) entered the Kabah and said: “Takbir at its corners but did not offer the prayer in it.” [Ref: Bukhari, B26, H671] Mushrikeen Of Arabia Took Their Idols As Gods Like Previous Nations: Allah (subhana wa ta'ala) narrates the story of Ibrahim (alayhis salam) when he asked the Mushrikeen of his Ummah: “When he said to his father and his people: "What do you worship?" They said: "We worship idols[11] and to them we are ever devoted." Prophet Ibrahim (alayhis salam) asked them about their idols: “... "Do they hear you, when you call on (them)? "Or do they benefit you or do they harm (you)?"[Ref: 71: 70/73] In another verse Prophet (sallalahu alayhi was'sallam) is instructed to question the Mushrikeen of Makkah with similar question about the idols of Mushrikeen of Makkah: “... "How do you worship besides Allah something which has no power either to harm or benefit you? But it is Allah Who is the All-Hearer, All-Knower." [Ref: 5:76] Allah (subhana wa ta'ala) informs the Mushrikeen of Makkah: “And they worship besides Allah things that harm them not, nor profit them, and they say: "These are our intercessors with Allah." [Ref: 10:18] Allah (subhana wa ta'ala) states; even though the idols are unable to benefit or harm, or hear, or see, or create and possess no power over death or raising people to life the Mushrikeen have taken these idols as gods: “Yet they have taken besides Him other gods (i.e. alihah) who created nothing but are themselves created, and possess neither harm nor benefit for themselves, and possess no power (of causing) death, nor (of giving) life, nor of raising the dead.” [Ref: 25:3] Allah (subhana wa ta'ala) questions the Mushrikeen Makkah:“Do they attribute as partners to Allah those who created nothing but they themselves are created?” [Ref: 7:191] Exact meaning are revealed when the bani Israel crossed the sea they saw a group of people worshiping idols: “... and they came upon a people devoted to some of their idols (in worship).” Then shaytaan misguided them and bani Israel asked: "O Musa (Moses)! Make for us a god (i.e. idol) like they have gods (i.e. idols)." He said: "Verily, you are a people who know not." [Ref: 7:138] Prophet Musa (alayhis salam) pointed to the enormity of the sin which they asked him to commit by asking him to create a idol god for them. And drawing from the historical event of Musa (alayhis salam), Allah (subhana wa ta'ala) addressing the Mushrikeen of Makkah states: “Those whom they (Al-Mushrikun ) invoke besides Allah have not created anything, but are themselves created.” [Ref: 16:20] Meaning, Mushrikeen you call upon in worship to idols which are created by your own hands and they the idols have not created anything in creation of Allah, not even a fly: “... Verily those on whom you call besides Allah, cannot create (even) a fly, even though they combine together for the purpose. And if the fly snatches away a thing from them, they will have no power to release it from the fly. So weak are (both) the seeker and the sought.” [Ref: 22:73] In another verse Allah (subhana wa ta'ala) states that those idols who can not create anything and are created by the hands of people who worship them are gods:“Yet they have taken besides Him other gods (i.e. alihah) who created nothing but are themselves created, and possess neither harm nor benefit for themselves, and possess no power (of causing) death, nor (of giving) life, nor of raising the dead.” [Ref: 25:3] Allah (subhana wa ta'ala) quotes the language Mushrikeen of Makkah used to slander Prophet (sallalahu alayhi was'sallam) because he called them to Tawheed of Allah (subhana wa ta'ala): “And (they) said: "Are we going to abandon our gods for the sake of a mad poet?" [Ref: 37:36] Allah (subhana wa ta'ala) relates in Qur’an how the Mushrikeen of Makkah made a habit of mocking Prophet (sallalahu alayhi was'sallam): “And when those who disbelieved see you [O Prophet Muhammad] they take you not except for mockery (saying): "Is this the one who talks (badly) about your gods?" [Ref: 21:36] Another verse records the efforts of Mushrikeen to preserve their idolatry: “And the leaders [of Mushrikeen from] among them went forth, [saying] "Continue, and be patient over [the defense of] your gods. Indeed, this is a thing intended.” [Ref: 38:6] In another verse the leaders of Mushrikeen have been recorded as alleging Prophet (sallalahu alayhi was'sallam) would mislead them if they were to accept his teachings of Tawheed: "He would have nearly misled us from our gods, had it not been that we were patient and constant in their worship!" [Ref: 25:42] When Prophet (sallalahu alayhi was'sallam) warned the Mushrikeen of the punishment if they did not give up idol worship and believe in the teaching of Qur’an the leaders of Mushrikeen said: “..."Have you come to turn us away from our alihah (gods)? Then bring us that with which you threaten us, if you are one of the truthful!" [Ref: 46:22] The Mushrikeen were so accustomed to their polytheistic centered world that when Prophet (sallalalahu alayhi was'sallam) proclaimed the message of Tawheed: “Your Ilah (i.e. god) is One Ilah (i.e. god). But for those who believe not in the Hereafter, their hearts deny [the belief in Unity Of Allah] and they are proud.” [Ref: 16:22] “He is the Living (One): There is no god but He: Call upon Him, giving Him sincere worship. Praise be to Allah, Lord of the Worlds!” [Ref: 40:65] They replied in amazement and surprise: “Has he made the gods (all) into one God? Truly this is a strange thing!” [Ref: 38:4/5] Mushrikeen Believed In Allah (subhana wa ta'ala): Mushrikeen of Arabia believed in Allah (subhana wa ta'ala) their supreme God created the space, earth who controlled the amoor e azaam (i.e. great affairs) of universe: “And if you were to ask them who created the heavens and the earth, they would surely say “Allah!” [Ref: 29:61] and same is affirmed in another verse: “If thou shouldst ask them: Who created the heavens and the earth? they would answer: Allah. Say: Praise be to Allah! But most of them know not.” [Ref: 31:25] Also believed that mercy as well as punished is ordained by Allah (subhana wa ta'ala) and only He can avert the punishment and withhold his mercy. Hence Allah (subhana wa ta'ala) informs them of their actions: "If indeed, you ask them who is it that created the heavens and the earth, they would be sure to say, 'Allah'. Say : See you then the things that you invoke besides Allah? Can they, if Allah wills some penalty for me, remove His penalty?[12] Or if He will some grace for me, can they keep back His grace ?"[Ref: 39:38] In another verse Allah (subhana wa ta'ala) gives example of how truly and firmly the Mushrikeen believe; Allah (subhana wa ta'ala) punishes, averts punishment and grants mercy: “And when harm touches you upon the sea, those that you call upon besides Him are lost from you – except Him (Allah alone). But when He brings you safely to land, you turn away (from Him). And man is ever ungrateful.” [Ref: 17:67] They turn away from Allah (subhana wa ta'ala) in meaning; they attribute their safe return to their idol gods: "Allah has said: "Take not (for worship) two gods: for He is just One Allah. then fear Me (and Me alone)." ... Yet, when He removes the distress from you, behold! some of you turn to other gods to join with their Lord."[Ref: 16:51/54] In another verse Allah (subhana wa ta'ala) instructs Prophet (sallalahu alayhi was'sallam) to say to the Mushrikeen: "...who is it that sustains you (in life) from the sky and from earth?”[13] Or who is it that has power over hearing and sight?[14] And who is it that brings the living from the dead and the dead from the living?[15] And who is it that rules and regulates all affairs? They will quickly say, Allah. Say : Will you not then show piety to Him'' [Ref: 10:31] and the questioning of Mushirkeen continues: “Say: Unto Whom (belongeth) the earth and whosoever is therein, if ye have knowledge? They will say: Unto Allah.[16]Say: Will ye not then remember? Say: Who is Lord of the seven heavens, and Lord of the Tremendous Arsh? They will say: Unto Allah (all that belongeth).[17] Say: Will ye not then keep duty (unto Him)? Say: In Whose hand is the dominion over all things and He protecteth, while against Him there is no protection, if ye have knowledge? They will say: Unto Allah (all that belongeth). Say: How then are ye bewitched? “[Ref: 23:84-89] Keeping with the theme of heavens and earth Allah (subhana wa ta'ala) states what the Mushrikeen would say if there were asked: “Who created the heavens and the earth, and constrained the sun and the moon (to their appointed work)? they would say: Allah. How then are they turned away? [...] And if thou wert to ask them: Who causeth water to come down from the sky, and therewith reviveth the earth after its death? they verily would say: Allah. Say: Praise be to Allah! But most of them have no sense.” [Ref: 29:61-63] Mushrikeen Associated Their Idol-Gods As Partners Of Allah (subhana wa ta'ala): Allah (subhana wa ta'ala) quotes Mushrikeen belonging to Prophet Hud's (alayhis salam) Ummah: “They said: "O Hud! No evidence have you brought us, and we shall not leave our gods for your (mere) saying! And we are not believers in you. All that we say is that some of our gods have seized you with evil (madness)." In response to the Mushrikeen Prophet Hud (alayhis salam) is reported to have said: "I call Allah to witness and bear you witness that I am free from that which you ascribe as partners in worship with Him (Allah). So plot against me, all of you, and give me no respite.” [Ref: 11:53/55] Just as Prophet Hud (alayhis salam) disassociated from associating god-partners to Allah (subhana wa ta'ala) Prophet (sallalahu alayhi was'sallam) was instructed to: “Say: "I invoke only my Lord (Allah Alone) and I associate none as partners along with Him." [Ref: 72:20] and in another verse he was instructed ask the Mushrikeen to invoke their god-partners to punish him: “Say "Call your (so-called) partners (of Allah) and then plot against me, and give me no respite!” [Ref: 7:195] And this was to establish that their idol god-partners of Allah (subhana wa ta'ala) are unable, hear, see, benefit or to do any harm: “Say: "How do you worship besides Allah something which has no power either to harm or benefit you? But it is Allah Who is the All-Hearer, All-Knower." [Ref: 5:76] Allah (subhana wa ta'ala) questions about the equal-partners[18] which the Mushrikeen attributed with Him: “Do they attribute as partners to Allah those who created nothing but they themselves are created?” Meaning, the partners which the Mushrikeen assign to Allah (subhana wa ta'ala) they are created by the hands of Mushrikeen (i.e. idols) and these idols do not create anything in creation of Allah (subhana wa ta'ala). The verse continues: “No help can they give them, nor can they help themselves.” Meaning the partner idol-gods can not help the Mushrikeen nor these attributed partners to Allah (subhana wa ta'ala) can help themselves.[19] Further Allah (subhana wa ta'ala) states about these so called partners of His: “And if you call them to guidance, they follow you not. It is the same for you whether you call them or you keep silent.” [Ref: 7:191/193] Meaning if you call the idol-gods they can not hear your call for aid O Mushrikeen:[20]“Yet they have taken besides Him other gods (i.e. alihah) who created nothing but are themselves created, and possess neither harm nor benefit for themselves, and possess no power (of causing) death, nor (of giving) life, nor of raising the dead.” [Ref: 25:3] Allah (subhana wa ta'ala) in refutation to the creed of Mushrikeen states: “Or have they a god other than Allah? Exalted is Allah far above the things they associate with Him!” [Ref: 52:43] and in another verse Allah (subhana wa ta'ala) states about the partners which the Mushrikeen attributed to Him: “Behold! verily to Allah belong all creatures, in the heavens and on earth. And what do those who pray to the partners instead of Allah, follow? They follow nothing but conjecture, and they do nothing but make guesses.” [Ref: 10:66] Idols As Subordinate God-Partners Of Allah (subhana wa ta'ala): It is reported when the Mushrikeen performed Tawaf around the Kabah their version of Talbiyah consisted of words: “Here I am at Thy service, there is no associate with Thee.” The Messenger of Allah (may peace be upon him) said: Woe be upon them, as they also said: “But one associate with Thee, you possess mastery over him, but he does not possess mastery (over you).” They used to say this and circumnavigate the Ka'ba.”[Ref: Muslim, B7, H2671] This establishes, Mushrikeen believed Allah (subhana wa ta'ala) is the supreme God who is in control of all gods but no god is in control of Him. Allah (subhana wa ta'ala) commenting on this belief of Mushrikeen that Allah (subhana wa ta'ala) is the master of their gods and they are his servants states: “He sets forth for you a parable from your own-selves: Do you have partners among those whom your right hands possess (i.e your slaves) to share as equals in the wealth We have bestowed on you whom you fear as you fear each other? Thus do We explain the signs in detail to a people who have sense.” [Ref: 30:28] And objective is to point out to Mushrikeen that the slaves which you posses as your property do not have equal right on property of slave-owner nor they are your equals. Then how can the subordinate gods who are servants of Allah (subhana wa ta'ala) be equals in with Him! Either they the gods of Mushrikeen are equals of Allah (subhana wa ta'ala) in godhood or they are his servants If they are equals with Allah (subhana wa ta'ala) then they have no master over them and if they are servants then they can not be equals. Allah (subhana wa ta'ala) refutes their polytheistic creed in various ways: “Allah sets forth the Parable (of two men: one) a slave under the dominion of another; He has no power of any sort; and (the other) a man on whom We have bestowed goodly favors from Ourselves, and he spends thereof (freely), privately and publicly: are the two equal? (By no means;) praise be to Allah. But most of them understand not.” [Ref: 16:75] Meaning one who is slave to another can not do freely as he pleases but one who is free from authority of another can do as he pleases. And in context the implications are gods which are subject to authority of Allah (subhana wa ta'ala) would be restricted, slaves, unable to carry out anything on their own because their Master the Allah (subhana wa ta'ala) would have authority over them, to whom they will have to report. In the next verse Allah (subhana wa ta'ala) give another example: “Allah sets forth (another) Parable of two men: one of them dumb, with no power of any sort; a wearisome burden is he to his master; whichever way be directs him, he brings no good: is such a man equal with one who commands Justice, and is on a Straight Way? “ [Ref: 16:76] Implication is that a idol-god which has no power what so ever and it is burden to its owner. Regardless of it being invoked for aid, brings no good. Compared to such dumb useless idol-god, Allah (subhana wa ta'ala) is one who instructs justice and is on straight way. In another verse Allah (subhana wa ta'ala) states: “Allah puts forth a similitude: a (slave) man belonging to many partners (like those who worship others along with Allah) disputing with one another, and a (slave) man belonging entirely to one master. Are those two equal in comparison? All the praises and thanks be to Allah! But most of them know not.” [Ref: 39:29] Indicating that if there were more then one god then one person would be slave to many gods and these gods would argue, dispute with each other over how a person should behave, and how a creation should be, causing confusion, chaos: “!If there were, in the heavens and the earth, other gods besides Allah, there would have been confusion in both! but glory to Allah, the Lord of the Throne: (High is He) above what they attribute to Him!” [Ref: 21:22] And if there was One Master then he would be the only one to decide how the slave should behave and how creation should be designed. After informing them of the confusion and chaos that would be in the universe Allah (subhana wa ta'ala) questions them: “Are those two [systems of belief] equal in comparison?”[21] Allah (subhana wa ta'ala) gives another reason why the belief in many gods is absurd: “Allah has not taken any son, nor has there ever been with Him any god. [if there had been], then each god would have taken what it created, and some of them would have sought to overcome others. Exalted is Allah above what they describe [concerning Him].” [Ref: 23:91] Meaning, had there been gods with Allah (subhana wa ta'ala) then each god would have taken his created living beings to his own created heavens, earth, and would have attempted to over throw the other gods dominion with aim of presiding over it as god. And Allah (subhana wa ta'ala) refutes the polytheistic creed of many gods governing universe with:"He to whom belongs the dominion of the heavens and the earth: no son has He begotten, nor has He a partner in His dominion: it is He who created all things, and ordered them in due proportions. [3] Yet have they taken, besides him, gods that can create nothing but are themselves created; that have no control of hurt or good to themselves; nor can they control death nor life nor resurrection." [Ref: 25:2]
  14. Conclusion:It has been established that the verses which the Wahhabi use against Ahlus Sunnah Wal Jammah's position are misconstrued to fit their own Khariji agenda because these verses refer to gods and idol-gods, sons of Allah of Mushrikeen and Prophet (sallalahu alayhi was'sallam) said the worst of creatures in creation of Allah (subhana wa ta'ala) are people who apply the verses revealed for kuffar upon Muslims: “... and the Mulhidun (heretical) after the establishment of firm proof against them:"And the statement of Allah: 'Allah will not mislead a people after He has guided them, until He makes clear to them what to avoid.' [9:115] And Ibn Umar used to consider them (the Khawarij and the Mulhidun) the worst of Allah's creatures and said: "These people took some verses that had been revealed concerning the disbelievers and interpreted them as describing the believers.” [Ref: Bukhari, Chapter 6: Killing The Khawarij] Note Ahlus Sunnah Wal Jammah does not believe in Awliyah-Allah as protector gods or protector sons of gods rather we believe them to be servants of Allah (subhana wa ta'ala). Thus the edicts of kuffr, Shirk return upon those who accuse Ahlus Sunnah of committing major Shirk. [24] Allama Sayyid Ahmad Saeed Kazmi al Qadri (rahimullah alayhi ta'ala) wrote: “Mushrikeen believed that Allah (subhana wa ta'ala) is enactor/initiator of great affairs [of universe] and with this aqeedah they believed that Allah (subhana wa ta'ala) has granted some pious worshipers status of god-hood. Therefore they are all creations deserved/rightful ma'bood (i.e. ones deserving worship). So much [deserving of worship] that if any one worships Allah (subhana wa ta'ala) only it will not be maqbool (i.e. accepted) until it is not joined with worship of ibadis saliheen: “(It will be said): "This is because, when Allah Alone was invoked (in worship) you disbelieved (denied), but when partners were joined to Him, you believed! So the judgment is only with Allah, the Most High, the Most Great!” [Ref: 40:12] "You invite me to disbelieve in Allah (and in His Oneness), and to join partners in worship with Him of which I have no knowledge; and I invite you to the All-Mighty, the Oft-Forgiving!” [Ref: 40:42] In fact Allah (subhana wa ta'ala) is far above [in the heavens] therefore only His worship is without benefit. These saliheen should be worshiped whom are muqqarib (near/beloved) to Allah (subhana wa ta'ala) so we through their blessing become muqarrib of Allah (suhana wa ta'ala). They believed that these worshiped [idols/gods] are sami and baseer and come to our help and aid. They [the Mushrikeen] had carved stones [into idols] with the names of these [ibadis saliheen] and when they faced their worshiped [idol-gods] their focus and direction (i.e. Qibla) would be these stones (i.e. idols). And those who came after them failed to realized the great difference between the stones (i.e. idols) and human. And they made these stones (i.e. idols) as their worshiped [idol-gods].” [Ref: Maqalaat e Kazmi, Vol One, Page 33: Mushrikeen Ka Aqeedah, Edited, addition of verses.] Shah Waliullah Muhaddith Dehalvi al Qadri (rahimullah alayhi ta'ala) while writing about the creed of Mushrikeen of Arabia writes in detail about the creed of Mushrikeen; that Allah (subhana wa ta'ala) had no partner in managing the great affairs: “Among the principles agreed upon among them [the people of the Ignorant Age i.e. Jaahiliyyah] was the belief that God, may He be exalted, had no partner in the creation of the heavens and the earth and the substances in them, and that He had no partner in managing the great affairs ...” and then he continues to state what those great affairs/major affairs are: ”... and that no one could reject His order nor frustrate His decree once it had become settles and decided, and this is His saying, may He be exalted, “If you asked them who created the heavens and the earth they would answer Allah, [31:25], and His saying, “If God’s chastisement comes upon you, will you call upon any other than God, if you speak truly? No; upon Him you will call, and He will remove that for which you call upon Him if he will, and you will forget whatever partners you associated with him,” [6:41-42], and His saying, “All upon whom you call for help lose their way except Allah.”[That is, these others fail in times of crisis or disaster] But it was due to their deviance in religion that they held that there were personages among the angels and the spirits who could manage [the affairs of] the people of the earth except for the major matters…What gave rise to this were the pronouncements of the divine laws concerning entrusting of the affairs to angels, and the answering of the prayers of those people who are closest [to God], so they supposed that this was an administration [of power] on their part like the administration of kings, by analogy of the unseen to the visible world, and this was false.” [Ref: Hujjatallah Al Baligha, Chapter 74] This demonstrates that Ahlus Sunnah Wal Jammah of past and present are in agreement that Mushrikeen believed in managing the major affairs of universe Allah (subhana wa ta'ala) did not have a partner but only in minor affairs their gods played a role – intercession.
  15. - [23] Introduction: The Wahhabis as well as Wahhabinised heretics apply the words min dunihi (i.e. besides Him, against Him, instead of Him) to be referring to all creation of Allah (subhana wa ta'ala) including Prophets, Awliyah-Allah, Mushrikeen and idol-gods because in their understanding everyone other then Allah (subhana wa ta'ala) is min dunihi with exception of meaning 'against Him'. The Wahhabi understanding creates room for distortion verses of Qur’an Which allows the Wahhabis to misconstrue the verses of Qur’an to denounce other Muslims as Mushrikeen. As an example, the Wahhabis would argue; you Sufis/Sunnis take Awliyah (i.e. protector) besides Allah, instead of Allah, against Allah, yet only Allah (subhana wa ta'ala) is protector: “And incline not to those who do wrong, or the Fire will seize you; and ye have no protectors other than Allah, nor shall ye be helped.” [Ref: 11:113] Therefore you have given a attribute of Allah (subhana wa ta'ala) to one of his creation for this reason you are kaffirs: “Do then those who disbelieved think that they can take My slaves as Auliya' (i.e. protectors) besides Me? Verily, We have prepared Hell as an entertainment for the disbelievers.” [Ref: 18:102] Note: Whenever a Wahhabi uses Qur’an as evidence to make takfir of Ahlus Sunnah Wal Jammah then the Wahhabi does so acting on the methodology of Khawarij (i.e. applying the hokam of verses which were revealed for Mushrikeen and for their idol-gods, upon Tawheed affirming Muslims) as is the case in two quoted verses. Part One: There are two methods of refutation one is to chase each point of Wahhabi [this is the longer route]. The second method is to establish the opposite of Wahhabi foundational belief [this the shorter route]. In this case the shorter route would be employed in this section to clarify the Wahhabi distortion of Qur'anic verses and to refute the allegation against Ahlus Sunnah Wal Jammah. Wahhabi point one, only Allah (subhana wa ta'ala) is protector and there is no protector other then Allah (subhana wa ta'ala). Point two, believing in a protector other then Allah (subhana wa ta'ala) means giving a creation of Allah (subhana wa ta'ala) His attribute. And finally point three, you Sufis/Sunnis are Mushrikeen for believing in protector besides Allah (subhana wa ta'ala). Technically Wahhabi point one is foundation, and without which the points two, three, are baseless. Hence if it was refuted the entire building of distortion and takfir would collapse faster then the perfect demolition of twin towers. Part Two: Allah (subhana wa ta'ala) instructs: “O you who believe! Take not for Auliya' (i.e. protectors) disbelievers instead of believers. Do you wish to offer Allah a manifest proof against yourselves?” [Ref: 4:144] Implying that believers should only take believers as Awliyah. In another verse Allah (subhana wa ta'ala) states He will reveal to the believers who out of them is munafiq and Momin by trying them with Jihad [fi sabilillah]. And by revealing who has taken others as Awliyah (i.e. protectors) other then Allah (subhana wa ta'ala), His Messenger and the Momineen: “Are you under the illusion that you would be left just like this. Whereas Allah has not yet made known [to you, of] those of you who will fight and not take protectors anyone except Allah and His Noble Messenger and the Muslims? And Allah is Well Aware of your deeds.” [Ref: 9:16] Allah (subhana wa ta'ala) states: “And whosoever takes Allah, His Messenger, and those who have believed, as protectors, then the party of Allah will be the victorious.” [Ref: 5:56] This establishes that there are Awliyah whom Allah (subhana wa ta'ala) has approved and those who believe in these Awliyah are the ones who have firm faith in Qur’an and they are indeed Muslims. Thus those who disbelieve in Allah (subhana wa ta'ala), RasoolAllah (sallalahu alayhi was'sallam) as well as the pious believers being Awliyah are the ones who have committed kuffr because they reject Qur'anic verses knowingly/unknowingly Conclusion: It is clear that opposite of Wahhabi foundational belief as been established with firm and explicit proof. Hence point two 'believing in a protector other then Allah (subhana wa ta'ala) means giving a creation of Allah (subhana wa ta'ala) His attribute.' can not be correct because it declares a Qur'anic teaching as Shirk (i.e. Prophet, Momineen being Awliyah). As an additional point, the Wahhabi methodology of determining Shirk of attributes is outward, word for word basis. Meaning Allah (subhana wa ta'ala) being protector means that is His attribute and if this word protector is used for creation of Allah (subhana wa ta'ala) then Shirk is warranted. And Ahlus Sunnah do not just determine Shirk of attributes based on the use of same word but as well as same meaning. So, Allah (subhana wa ta'ala) is protector from eternity, now if someone believes a creation of Allah (subhana wa ta'ala) is protector from eternity even the ones stated in Qur’an then the person has committed Shirk of attributes. Part A: In contrast to Wahhabis the Ahlus Sunnah Wal Jammah is of belief; min dunihi (i.e. besides Him, against Him, instead of Him) is a technical term in vocabulary of Qur’an referring to gods and idol-gods. Mushrikeen are quoted as saying in the same verse: “We only worship them in order that they may bring us nearer to Allah."And its established the Mushrikeen worshiped idol-gods: "These our people have taken for worship gods other than Him: why do they not bring forward an authority clear (and convincing) for what they do?” [Ref: 18:15] and this establishes that Mushrikeen took idol-gods as protectors instead of Allah (subhana wa ta'ala). Part B: Mushrikeen believed their idol-gods were their protectors hence they worshiped them: But those who take for protectors besides Him (i.e. min dunihi) (say): "We only worship them in order that they may bring us nearer to Allah." [Ref: 39:3] Allah (subhana wa ta'ala) declares about whom the Mushrikeen took as protectors: “Say: "(It is) Allah." Say: "Do ye then take protectors other than Him, such as have no power either for good or for harm to themselves?" [Ref: 13:16] And protectors min dunihi are gods of Mushrikeen who have not created anything but themselves are created, nor possess ability to harm or benefit: “Yet they have taken besides Him other gods (i.e. alihah) who created nothing but are themselves created, and possess neither harm nor benefit for themselves, and possess no power (of causing) death, nor (of giving) life, nor of raising the dead.” [Ref: 25:3] Part C: Coming to the verse: “Do then those who disbelieved think that they can take My slaves as Auliya' (i.e. protectors) besides Me? Verily, We have prepared Hell as an entertainment for the disbelievers.” [Ref: 18:102] The “My slaves as Awliyah besides Me (i.e. min duni)?” are people who have been elevated to status of gods. Mushrikeen belonging to Ummah of Nuh (alayhis salam) had elevated under the misguidance of Shaytaan the pious slaves belonging to Ummah of Nuh (alayhis salam) as gods. Zoroastrianism believed Satan was a evil god who was brother of God of good. The Mushrikeen of Arabia under the influence Zoroastrians believed that the Jinns they make partners with Allah (subhana wa ta'ala) have blood relationship with Allah (subhana wa ta'ala): “And they have invented a blood-relationship between Him and the Jinns: but the Jinns know (quite well) that they have indeed to appear [before Him]!” [Ref: 37:158] With Jinns having blood-line going back to Allah (subhana wa ta'ala) then natural conclusion is God's children are gods and to refute this blood-line concept Allah (subhana wa ta'ala) stated: “Say: He Allah is One! Allah the eternal, the perfect. He begets not nor He is begotten. And there is none like Him.” [Ref: 112:1/4] “Yet they [the Mushrikeen of Arabia and Zoroastrians] make the Jinns partners with Allah, though Allah did create the Jinns; and ...” [Ref: 6:100] The Christians elevated Isa (alayhis salam) and Maryam (alayhis salam) to status of gods:“And (remember) when Allah will say (on the Day of Resurrection): "O 'Îsa (Jesus), son of Maryam (Mary)! Did you say unto men: 'Elevate me and my mother as two gods besides Allah (i.e. min dunillah)?'” [Ref: 5:116] Note the question: “Did you say unto men: 'Elevate me and my mother as two gods besides Allah (i.e. min dunillah)?'” being asked to Isa (alayhis salam) on the day of judgment reveals that his Ummah elevated him and his mother as gods. Allah (subhana wa ta'ala) states: “They have certainly disbelieved [in Isa alayhis salam] who say that Allah is Christ, the son of Mary.” [Ref: 5:17] “Surely, they have disbelieved who say: "Allah is the Messiah son of Maryam." But the Messiah said: "O Children of Israel! Worship Allah, my Lord and your Lord." Verily, whosoever sets up [gods and sons as] partners with Allah, then Allah has forbidden Paradise to him, and the Fire will be his abode.” [Ref: 5:72] The verse: “My slaves as Awliyah besides Me (i.e. min duni)?” is also about those who have been elevated to status of sons of Allah. Isa (alayhis salam) was taken to be son of Allah (subhana wa ta'ala) by Christians and Uzair (alayhis salam) whom the Jews took as son of Allah (subhana wa ta'ala): “The Jews call 'Uzair a son of Allah, and the Christians call Christ the son of Allah. That is a saying from their mouth; (in this) they but imitate what the unbelievers of old used to say.” [Ref: 9:30] Allah (subhana wa ta'ala) refuting the claims of a faction of Jews and Christians states: “He is the Originator of the heavens and the earth. How can He have children when He has no wife? He created all things and He is the All-Knower of everything.” [Ref: 6:101] and in another verse Allah (subhana wa ta'ala) states: “And they say: "The Most Gracious (i.e. Allah) has begotten a son." Glory to Him! They are but honored slaves.” [Ref: 21:26] And these honored slaves and pious servants who have been elevated to status of gods and sons of gods were servants of Allah (subhana wa ta'ala) and they are referred by Allah (subhana wa ta'ala) as my slaves in the verse: “My slaves as Awliyah besides Me (i.e. min duni)?” and they will on the day of judgment seek means to approach Allah (subhana wa ta'ala): “Those whom they call upon desire (for themselves) means of access to their Lord (i.e. Allah), as to which of them should be the nearest; and they hope for His Mercy and fear His Torment. Verily, the Torment of your Lord is (something) to be afraid of!” [Ref: 17:57]
  16. - [23] Introduction: The Wahhabis as well as Wahhabinised heretics apply the words min dunihi (i.e. besides Him, against Him, instead of Him) to be referring to all creation of Allah (subhana wa ta'ala) including Prophets, Awliyah-Allah, Mushrikeen and idol-gods because in their understanding everyone other then Allah (subhana wa ta'ala) is min dunihi with exception of meaning 'against Him'. The Wahhabi understanding creates room for distortion verses of Qur’an Which allows the Wahhabis to misconstrue the verses of Qur’an to denounce other Muslims as Mushrikeen. As an example, the Wahhabis would argue; you Sufis/Sunnis take Awliyah (i.e. protector) besides Allah, instead of Allah, against Allah, yet only Allah (subhana wa ta'ala) is protector: “And incline not to those who do wrong, or the Fire will seize you; and ye have no protectors other than Allah, nor shall ye be helped.” [Ref: 11:113] Therefore you have given a attribute of Allah (subhana wa ta'ala) to one of his creation for this reason you are kaffirs: “Do then those who disbelieved think that they can take My slaves as Auliya' (i.e. protectors) besides Me? Verily, We have prepared Hell as an entertainment for the disbelievers.” [Ref: 18:102] Note: Whenever a Wahhabi uses Qur’an as evidence to make takfir of Ahlus Sunnah Wal Jammah then the Wahhabi does so acting on the methodology of Khawarij (i.e. applying the hokam of verses which were revealed for Mushrikeen and for their idol-gods, upon Tawheed affirming Muslims) as is the case in two quoted verses. Part One: There are two methods of refutation one is to chase each point of Wahhabi [this is the longer route]. The second method is to establish the opposite of Wahhabi foundational belief [this the shorter route]. In this case the shorter route would be employed in this section to clarify the Wahhabi distortion of Qur'anic verses and to refute the allegation against Ahlus Sunnah Wal Jammah. Wahhabi point one, only Allah (subhana wa ta'ala) is protector and there is no protector other then Allah (subhana wa ta'ala). Point two, believing in a protector other then Allah (subhana wa ta'ala) means giving a creation of Allah (subhana wa ta'ala) His attribute. And finally point three, you Sufis/Sunnis are Mushrikeen for believing in protector besides Allah (subhana wa ta'ala). Technically Wahhabi point one is foundation, and without which the points two, three, are baseless. Hence if it was refuted the entire building of distortion and takfir would collapse faster then the perfect demolition of twin towers. Part Two: Allah (subhana wa ta'ala) instructs: “O you who believe! Take not for Auliya' (i.e. protectors) disbelievers instead of believers. Do you wish to offer Allah a manifest proof against yourselves?” [Ref: 4:144] Implying that believers should only take believers as Awliyah. In another verse Allah (subhana wa ta'ala) states He will reveal to the believers who out of them is munafiq and Momin by trying them with Jihad [fi sabilillah]. And by revealing who has taken others as Awliyah (i.e. protectors) other then Allah (subhana wa ta'ala), His Messenger and the Momineen: “Are you under the illusion that you would be left just like this. Whereas Allah has not yet made known [to you, of] those of you who will fight and not take protectors anyone except Allah and His Noble Messenger and the Muslims? And Allah is Well Aware of your deeds.” [Ref: 9:16] Allah (subhana wa ta'ala) states: “And whosoever takes Allah, His Messenger, and those who have believed, as protectors, then the party of Allah will be the victorious.” [Ref: 5:56] This establishes that there are Awliyah whom Allah (subhana wa ta'ala) has approved and those who believe in these Awliyah are the ones who have firm faith in Qur’an and they are indeed Muslims. Thus those who disbelieve in Allah (subhana wa ta'ala), RasoolAllah (sallalahu alayhi was'sallam) as well as the pious believers being Awliyah are the ones who have committed kuffr because they reject Qur'anic verses knowingly/unknowingly Conclusion: It is clear that opposite of Wahhabi foundational belief as been established with firm and explicit proof. Hence point two 'believing in a protector other then Allah (subhana wa ta'ala) means giving a creation of Allah (subhana wa ta'ala) His attribute.' can not be correct because it declares a Qur'anic teaching as Shirk (i.e. Prophet, Momineen being Awliyah). As an additional point, the Wahhabi methodology of determining Shirk of attributes is outward, word for word basis. Meaning Allah (subhana wa ta'ala) being protector means that is His attribute and if this word protector is used for creation of Allah (subhana wa ta'ala) then Shirk is warranted. And Ahlus Sunnah do not just determine Shirk of attributes based on the use of same word but as well as same meaning. So, Allah (subhana wa ta'ala) is protector from eternity, now if someone believes a creation of Allah (subhana wa ta'ala) is protector from eternity even the ones stated in Qur’an then the person has committed Shirk of attributes. Part A: In contrast to Wahhabis the Ahlus Sunnah Wal Jammah is of belief; min dunihi (i.e. besides Him, against Him, instead of Him) is a technical term in vocabulary of Qur’an referring to gods and idol-gods. Mushrikeen are quoted as saying in the same verse: “We only worship them in order that they may bring us nearer to Allah."And its established the Mushrikeen worshiped idol-gods: "These our people have taken for worship gods other than Him: why do they not bring forward an authority clear (and convincing) for what they do?” [Ref: 18:15] and this establishes that Mushrikeen took idol-gods as protectors instead of Allah (subhana wa ta'ala). Part B: Mushrikeen believed their idol-gods were their protectors hence they worshiped them: But those who take for protectors besides Him (i.e. min dunihi) (say): "We only worship them in order that they may bring us nearer to Allah." [Ref: 39:3] Allah (subhana wa ta'ala) declares about whom the Mushrikeen took as protectors: “Say: "(It is) Allah." Say: "Do ye then take protectors other than Him, such as have no power either for good or for harm to themselves?" [Ref: 13:16] And protectors min dunihi are gods of Mushrikeen who have not created anything but themselves are created, nor possess ability to harm or benefit: “Yet they have taken besides Him other gods (i.e. alihah) who created nothing but are themselves created, and possess neither harm nor benefit for themselves, and possess no power (of causing) death, nor (of giving) life, nor of raising the dead.” [Ref: 25:3] Part C: Coming to the verse: “Do then those who disbelieved think that they can take My slaves as Auliya' (i.e. protectors) besides Me? Verily, We have prepared Hell as an entertainment for the disbelievers.” [Ref: 18:102] The “My slaves as Awliyah besides Me (i.e. min duni)?” are people who have been elevated to status of gods. Mushrikeen belonging to Ummah of Nuh (alayhis salam) had elevated under the misguidance of Shaytaan the pious slaves belonging to Ummah of Nuh (alayhis salam) as gods. Zoroastrianism believed Satan was a evil god who was brother of God of good. The Mushrikeen of Arabia under the influence Zoroastrians believed that the Jinns they make partners with Allah (subhana wa ta'ala) have blood relationship with Allah (subhana wa ta'ala): “And they have invented a blood-relationship between Him and the Jinns: but the Jinns know (quite well) that they have indeed to appear [before Him]!” [Ref: 37:158] With Jinns having blood-line going back to Allah (subhana wa ta'ala) then natural conclusion is God's children are gods and to refute this blood-line concept Allah (subhana wa ta'ala) stated: “Say: He Allah is One! Allah the eternal, the perfect. He begets not nor He is begotten. And there is none like Him.” [Ref: 112:1/4] “Yet they [the Mushrikeen of Arabia and Zoroastrians] make the Jinns partners with Allah, though Allah did create the Jinns; and ...” [Ref: 6:100] The Christians elevated Isa (alayhis salam) and Maryam (alayhis salam) to status of gods:“And (remember) when Allah will say (on the Day of Resurrection): "O 'Îsa (Jesus), son of Maryam (Mary)! Did you say unto men: 'Elevate me and my mother as two gods besides Allah (i.e. min dunillah)?'” [Ref: 5:116] Note the question: “Did you say unto men: 'Elevate me and my mother as two gods besides Allah (i.e. min dunillah)?'” being asked to Isa (alayhis salam) on the day of judgment reveals that his Ummah elevated him and his mother as gods. Allah (subhana wa ta'ala) states: “They have certainly disbelieved [in Isa alayhis salam] who say that Allah is Christ, the son of Mary.” [Ref: 5:17] “Surely, they have disbelieved who say: "Allah is the Messiah son of Maryam." But the Messiah said: "O Children of Israel! Worship Allah, my Lord and your Lord." Verily, whosoever sets up [gods and sons as] partners with Allah, then Allah has forbidden Paradise to him, and the Fire will be his abode.” [Ref: 5:72] The verse: “My slaves as Awliyah besides Me (i.e. min duni)?” is also about those who have been elevated to status of sons of Allah. Isa (alayhis salam) was taken to be son of Allah (subhana wa ta'ala) by Christians and Uzair (alayhis salam) whom the Jews took as son of Allah (subhana wa ta'ala): “The Jews call 'Uzair a son of Allah, and the Christians call Christ the son of Allah. That is a saying from their mouth; (in this) they but imitate what the unbelievers of old used to say.” [Ref: 9:30] Allah (subhana wa ta'ala) refuting the claims of a faction of Jews and Christians states: “He is the Originator of the heavens and the earth. How can He have children when He has no wife? He created all things and He is the All-Knower of everything.” [Ref: 6:101] and in another verse Allah (subhana wa ta'ala) states: “And they say: "The Most Gracious (i.e. Allah) has begotten a son." Glory to Him! They are but honored slaves.” [Ref: 21:26] And these honored slaves and pious servants who have been elevated to status of gods and sons of gods were servants of Allah (subhana wa ta'ala) and they are referred by Allah (subhana wa ta'ala) as my slaves in the verse: “My slaves as Awliyah besides Me (i.e. min duni)?” and they will on the day of judgment seek means to approach Allah (subhana wa ta'ala): “Those whom they call upon desire (for themselves) means of access to their Lord (i.e. Allah), as to which of them should be the nearest; and they hope for His Mercy and fear His Torment. Verily, the Torment of your Lord is (something) to be afraid of!” [Ref: 17:57] Conclusion:It has been established that the verses which the Wahhabi use against Ahlus Sunnah Wal Jammah's position are misconstrued to fit their own Khariji agenda because these verses refer to gods and idol-gods, sons of Allah of Mushrikeen and Prophet (sallalahu alayhi was'sallam) said the worst of creatures in creation of Allah (subhana wa ta'ala) are people who apply the verses revealed for kuffar upon Muslims: “... and the Mulhidun (heretical) after the establishment of firm proof against them:"And the statement of Allah: 'Allah will not mislead a people after He has guided them, until He makes clear to them what to avoid.' [9:115] And Ibn Umar used to consider them (the Khawarij and the Mulhidun) the worst of Allah's creatures and said: "These people took some verses that had been revealed concerning the disbelievers and interpreted them as describing the believers.” [Ref: Bukhari, Chapter 6: Killing The Khawarij] Note Ahlus Sunnah Wal Jammah does not believe in Awliyah-Allah as protector gods or protector sons of gods rather we believe them to be servants of Allah (subhana wa ta'ala). Thus the edicts of kuffr, Shirk return upon those who accuse Ahlus Sunnah of committing major Shirk. [24] Allama Sayyid Ahmad Saeed Kazmi al Qadri (rahimullah alayhi ta'ala) wrote: “Mushrikeen believed that Allah (subhana wa ta'ala) is enactor/initiator of great affairs [of universe] and with this aqeedah they believed that Allah (subhana wa ta'ala) has granted some pious worshipers status of god-hood. Therefore they are all creations deserved/rightful ma'bood (i.e. ones deserving worship). So much [deserving of worship] that if any one worships Allah (subhana wa ta'ala) only it will not be maqbool (i.e. accepted) until it is not joined with worship of ibadis saliheen: “(It will be said): "This is because, when Allah Alone was invoked (in worship) you disbelieved (denied), but when partners were joined to Him, you believed! So the judgment is only with Allah, the Most High, the Most Great!” [Ref: 40:12] "You invite me to disbelieve in Allah (and in His Oneness), and to join partners in worship with Him of which I have no knowledge; and I invite you to the All-Mighty, the Oft-Forgiving!” [Ref: 40:42] In fact Allah (subhana wa ta'ala) is far above [in the heavens] therefore only His worship is without benefit. These saliheen should be worshiped whom are muqqarib (near/beloved) to Allah (subhana wa ta'ala) so we through their blessing become muqarrib of Allah (suhana wa ta'ala). They believed that these worshiped [idols/gods] are sami and baseer and come to our help and aid. They [the Mushrikeen] had carved stones [into idols] with the names of these [ibadis saliheen] and when they faced their worshiped [idol-gods] their focus and direction (i.e. Qibla) would be these stones (i.e. idols). And those who came after them failed to realized the great difference between the stones (i.e. idols) and human. And they made these stones (i.e. idols) as their worshiped [idol-gods].” [Ref: Maqalaat e Kazmi, Vol One, Page 33: Mushrikeen Ka Aqeedah, Edited, addition of verses.] Shah Waliullah Muhaddith Dehalvi al Qadri (rahimullah alayhi ta'ala) while writing about the creed of Mushrikeen of Arabia writes in detail about the creed of Mushrikeen; that Allah (subhana wa ta'ala) had no partner in managing the great affairs: “Among the principles agreed upon among them [the people of the Ignorant Age i.e. Jaahiliyyah] was the belief that God, may He be exalted, had no partner in the creation of the heavens and the earth and the substances in them, and that He had no partner in managing the great affairs ...” and then he continues to state what those great affairs/major affairs are: ”... and that no one could reject His order nor frustrate His decree once it had become settles and decided, and this is His saying, may He be exalted, “If you asked them who created the heavens and the earth they would answer Allah, [31:25], and His saying, “If God’s chastisement comes upon you, will you call upon any other than God, if you speak truly? No; upon Him you will call, and He will remove that for which you call upon Him if he will, and you will forget whatever partners you associated with him,” [6:41-42], and His saying, “All upon whom you call for help lose their way except Allah.”[That is, these others fail in times of crisis or disaster] But it was due to their deviance in religion that they held that there were personages among the angels and the spirits who could manage [the affairs of] the people of the earth except for the major matters…What gave rise to this were the pronouncements of the divine laws concerning entrusting of the affairs to angels, and the answering of the prayers of those people who are closest [to God], so they supposed that this was an administration [of power] on their part like the administration of kings, by analogy of the unseen to the visible world, and this was false.” [Ref: Hujjatallah Al Baligha, Chapter 74] This demonstrates that Ahlus Sunnah Wal Jammah of past and present are in agreement that Mushrikeen believed in managing the major affairs of universe Allah (subhana wa ta'ala) did not have a partner but only in minor affairs their gods played a role – intercession. - [23] Introduction: The Wahhabis as well as Wahhabinised heretics apply the words min dunihi (i.e. besides Him, against Him, instead of Him) to be referring to all creation of Allah (subhana wa ta'ala) including Prophets, Awliyah-Allah, Mushrikeen and idol-gods because in their understanding everyone other then Allah (subhana wa ta'ala) is min dunihi with exception of meaning 'against Him'. The Wahhabi understanding creates room for distortion verses of Qur’an Which allows the Wahhabis to misconstrue the verses of Qur’an to denounce other Muslims as Mushrikeen. As an example, the Wahhabis would argue; you Sufis/Sunnis take Awliyah (i.e. protector) besides Allah, instead of Allah, against Allah, yet only Allah (subhana wa ta'ala) is protector: “And incline not to those who do wrong, or the Fire will seize you; and ye have no protectors other than Allah, nor shall ye be helped.” [Ref: 11:113] Therefore you have given a attribute of Allah (subhana wa ta'ala) to one of his creation for this reason you are kaffirs: “Do then those who disbelieved think that they can take My slaves as Auliya' (i.e. protectors) besides Me? Verily, We have prepared Hell as an entertainment for the disbelievers.” [Ref: 18:102] Note: Whenever a Wahhabi uses Qur’an as evidence to make takfir of Ahlus Sunnah Wal Jammah then the Wahhabi does so acting on the methodology of Khawarij (i.e. applying the hokam of verses which were revealed for Mushrikeen and for their idol-gods, upon Tawheed affirming Muslims) as is the case in two quoted verses. Part One: There are two methods of refutation one is to chase each point of Wahhabi [this is the longer route]. The second method is to establish the opposite of Wahhabi foundational belief [this the shorter route]. In this case the shorter route would be employed in this section to clarify the Wahhabi distortion of Qur'anic verses and to refute the allegation against Ahlus Sunnah Wal Jammah. Wahhabi point one, only Allah (subhana wa ta'ala) is protector and there is no protector other then Allah (subhana wa ta'ala). Point two, believing in a protector other then Allah (subhana wa ta'ala) means giving a creation of Allah (subhana wa ta'ala) His attribute. And finally point three, you Sufis/Sunnis are Mushrikeen for believing in protector besides Allah (subhana wa ta'ala). Technically Wahhabi point one is foundation, and without which the points two, three, are baseless. Hence if it was refuted the entire building of distortion and takfir would collapse faster then the perfect demolition of twin towers. Part Two: Allah (subhana wa ta'ala) instructs: “O you who believe! Take not for Auliya' (i.e. protectors) disbelievers instead of believers. Do you wish to offer Allah a manifest proof against yourselves?” [Ref: 4:144] Implying that believers should only take believers as Awliyah. In another verse Allah (subhana wa ta'ala) states He will reveal to the believers who out of them is munafiq and Momin by trying them with Jihad [fi sabilillah]. And by revealing who has taken others as Awliyah (i.e. protectors) other then Allah (subhana wa ta'ala), His Messenger and the Momineen: “Are you under the illusion that you would be left just like this. Whereas Allah has not yet made known [to you, of] those of you who will fight and not take protectors anyone except Allah and His Noble Messenger and the Muslims? And Allah is Well Aware of your deeds.” [Ref: 9:16] Allah (subhana wa ta'ala) states: “And whosoever takes Allah, His Messenger, and those who have believed, as protectors, then the party of Allah will be the victorious.” [Ref: 5:56] This establishes that there are Awliyah whom Allah (subhana wa ta'ala) has approved and those who believe in these Awliyah are the ones who have firm faith in Qur’an and they are indeed Muslims. Thus those who disbelieve in Allah (subhana wa ta'ala), RasoolAllah (sallalahu alayhi was'sallam) as well as the pious believers being Awliyah are the ones who have committed kuffr because they reject Qur'anic verses knowingly/unknowingly Conclusion: It is clear that opposite of Wahhabi foundational belief as been established with firm and explicit proof. Hence point two 'believing in a protector other then Allah (subhana wa ta'ala) means giving a creation of Allah (subhana wa ta'ala) His attribute.' can not be correct because it declares a Qur'anic teaching as Shirk (i.e. Prophet, Momineen being Awliyah). As an additional point, the Wahhabi methodology of determining Shirk of attributes is outward, word for word basis. Meaning Allah (subhana wa ta'ala) being protector means that is His attribute and if this word protector is used for creation of Allah (subhana wa ta'ala) then Shirk is warranted. And Ahlus Sunnah do not just determine Shirk of attributes based on the use of same word but as well as same meaning. So, Allah (subhana wa ta'ala) is protector from eternity, now if someone believes a creation of Allah (subhana wa ta'ala) is protector from eternity even the ones stated in Qur’an then the person has committed Shirk of attributes. Part A: In contrast to Wahhabis the Ahlus Sunnah Wal Jammah is of belief; min dunihi (i.e. besides Him, against Him, instead of Him) is a technical term in vocabulary of Qur’an referring to gods and idol-gods. Mushrikeen are quoted as saying in the same verse: “We only worship them in order that they may bring us nearer to Allah."And its established the Mushrikeen worshiped idol-gods: "These our people have taken for worship gods other than Him: why do they not bring forward an authority clear (and convincing) for what they do?” [Ref: 18:15] and this establishes that Mushrikeen took idol-gods as protectors instead of Allah (subhana wa ta'ala). Part B: Mushrikeen believed their idol-gods were their protectors hence they worshiped them: But those who take for protectors besides Him (i.e. min dunihi) (say): "We only worship them in order that they may bring us nearer to Allah." [Ref: 39:3] Allah (subhana wa ta'ala) declares about whom the Mushrikeen took as protectors: “Say: "(It is) Allah." Say: "Do ye then take protectors other than Him, such as have no power either for good or for harm to themselves?" [Ref: 13:16] And protectors min dunihi are gods of Mushrikeen who have not created anything but themselves are created, nor possess ability to harm or benefit: “Yet they have taken besides Him other gods (i.e. alihah) who created nothing but are themselves created, and possess neither harm nor benefit for themselves, and possess no power (of causing) death, nor (of giving) life, nor of raising the dead.” [Ref: 25:3] Part C: Coming to the verse: “Do then those who disbelieved think that they can take My slaves as Auliya' (i.e. protectors) besides Me? Verily, We have prepared Hell as an entertainment for the disbelievers.” [Ref: 18:102] The “My slaves as Awliyah besides Me (i.e. min duni)?” are people who have been elevated to status of gods. Mushrikeen belonging to Ummah of Nuh (alayhis salam) had elevated under the misguidance of Shaytaan the pious slaves belonging to Ummah of Nuh (alayhis salam) as gods. Zoroastrianism believed Satan was a evil god who was brother of God of good. The Mushrikeen of Arabia under the influence Zoroastrians believed that the Jinns they make partners with Allah (subhana wa ta'ala) have blood relationship with Allah (subhana wa ta'ala): “And they have invented a blood-relationship between Him and the Jinns: but the Jinns know (quite well) that they have indeed to appear [before Him]!” [Ref: 37:158] With Jinns having blood-line going back to Allah (subhana wa ta'ala) then natural conclusion is God's children are gods and to refute this blood-line concept Allah (subhana wa ta'ala) stated: “Say: He Allah is One! Allah the eternal, the perfect. He begets not nor He is begotten. And there is none like Him.” [Ref: 112:1/4] “Yet they [the Mushrikeen of Arabia and Zoroastrians] make the Jinns partners with Allah, though Allah did create the Jinns; and ...” [Ref: 6:100] The Christians elevated Isa (alayhis salam) and Maryam (alayhis salam) to status of gods:“And (remember) when Allah will say (on the Day of Resurrection): "O 'Îsa (Jesus), son of Maryam (Mary)! Did you say unto men: 'Elevate me and my mother as two gods besides Allah (i.e. min dunillah)?'” [Ref: 5:116] Note the question: “Did you say unto men: 'Elevate me and my mother as two gods besides Allah (i.e. min dunillah)?'” being asked to Isa (alayhis salam) on the day of judgment reveals that his Ummah elevated him and his mother as gods. Allah (subhana wa ta'ala) states: “They have certainly disbelieved [in Isa alayhis salam] who say that Allah is Christ, the son of Mary.” [Ref: 5:17] “Surely, they have disbelieved who say: "Allah is the Messiah son of Maryam." But the Messiah said: "O Children of Israel! Worship Allah, my Lord and your Lord." Verily, whosoever sets up [gods and sons as] partners with Allah, then Allah has forbidden Paradise to him, and the Fire will be his abode.” [Ref: 5:72] The verse: “My slaves as Awliyah besides Me (i.e. min duni)?” is also about those who have been elevated to status of sons of Allah. Isa (alayhis salam) was taken to be son of Allah (subhana wa ta'ala) by Christians and Uzair (alayhis salam) whom the Jews took as son of Allah (subhana wa ta'ala): “The Jews call 'Uzair a son of Allah, and the Christians call Christ the son of Allah. That is a saying from their mouth; (in this) they but imitate what the unbelievers of old used to say.” [Ref: 9:30] Allah (subhana wa ta'ala) refuting the claims of a faction of Jews and Christians states: “He is the Originator of the heavens and the earth. How can He have children when He has no wife? He created all things and He is the All-Knower of everything.” [Ref: 6:101] and in another verse Allah (subhana wa ta'ala) states: “And they say: "The Most Gracious (i.e. Allah) has begotten a son." Glory to Him! They are but honored slaves.” [Ref: 21:26] And these honored slaves and pious servants who have been elevated to status of gods and sons of gods were servants of Allah (subhana wa ta'ala) and they are referred by Allah (subhana wa ta'ala) as my slaves in the verse: “My slaves as Awliyah besides Me (i.e. min duni)?” and they will on the day of judgment seek means to approach Allah (subhana wa ta'ala): “Those whom they call upon desire (for themselves) means of access to their Lord (i.e. Allah), as to which of them should be the nearest; and they hope for His Mercy and fear His Torment. Verily, the Torment of your Lord is (something) to be afraid of!” [Ref: 17:57] Conclusion:It has been established that the verses which the Wahhabi use against Ahlus Sunnah Wal Jammah's position are misconstrued to fit their own Khariji agenda because these verses refer to gods and idol-gods, sons of Allah of Mushrikeen and Prophet (sallalahu alayhi was'sallam) said the worst of creatures in creation of Allah (subhana wa ta'ala) are people who apply the verses revealed for kuffar upon Muslims: “... and the Mulhidun (heretical) after the establishment of firm proof against them:"And the statement of Allah: 'Allah will not mislead a people after He has guided them, until He makes clear to them what to avoid.' [9:115] And Ibn Umar used to consider them (the Khawarij and the Mulhidun) the worst of Allah's creatures and said: "These people took some verses that had been revealed concerning the disbelievers and interpreted them as describing the believers.” [Ref: Bukhari, Chapter 6: Killing The Khawarij] Note Ahlus Sunnah Wal Jammah does not believe in Awliyah-Allah as protector gods or protector sons of gods rather we believe them to be servants of Allah (subhana wa ta'ala). Thus the edicts of kuffr, Shirk return upon those who accuse Ahlus Sunnah of committing major Shirk. [24] Allama Sayyid Ahmad Saeed Kazmi al Qadri (rahimullah alayhi ta'ala) wrote: “Mushrikeen believed that Allah (subhana wa ta'ala) is enactor/initiator of great affairs [of universe] and with this aqeedah they believed that Allah (subhana wa ta'ala) has granted some pious worshipers status of god-hood. Therefore they are all creations deserved/rightful ma'bood (i.e. ones deserving worship). So much [deserving of worship] that if any one worships Allah (subhana wa ta'ala) only it will not be maqbool (i.e. accepted) until it is not joined with worship of ibadis saliheen: “(It will be said): "This is because, when Allah Alone was invoked (in worship) you disbelieved (denied), but when partners were joined to Him, you believed! So the judgment is only with Allah, the Most High, the Most Great!” [Ref: 40:12] "You invite me to disbelieve in Allah (and in His Oneness), and to join partners in worship with Him of which I have no knowledge; and I invite you to the All-Mighty, the Oft-Forgiving!” [Ref: 40:42] In fact Allah (subhana wa ta'ala) is far above [in the heavens] therefore only His worship is without benefit. These saliheen should be worshiped whom are muqqarib (near/beloved) to Allah (subhana wa ta'ala) so we through their blessing become muqarrib of Allah (suhana wa ta'ala). They believed that these worshiped [idols/gods] are sami and baseer and come to our help and aid. They [the Mushrikeen] had carved stones [into idols] with the names of these [ibadis saliheen] and when they faced their worshiped [idol-gods] their focus and direction (i.e. Qibla) would be these stones (i.e. idols). And those who came after them failed to realized the great difference between the stones (i.e. idols) and human. And they made these stones (i.e. idols) as their worshiped [idol-gods].” [Ref: Maqalaat e Kazmi, Vol One, Page 33: Mushrikeen Ka Aqeedah, Edited, addition of verses.] Shah Waliullah Muhaddith Dehalvi al Qadri (rahimullah alayhi ta'ala) while writing about the creed of Mushrikeen of Arabia writes in detail about the creed of Mushrikeen; that Allah (subhana wa ta'ala) had no partner in managing the great affairs: “Among the principles agreed upon among them [the people of the Ignorant Age i.e. Jaahiliyyah] was the belief that God, may He be exalted, had no partner in the creation of the heavens and the earth and the substances in them, and that He had no partner in managing the great affairs ...” and then he continues to state what those great affairs/major affairs are: ”... and that no one could reject His order nor frustrate His decree once it had become settles and decided, and this is His saying, may He be exalted, “If you asked them who created the heavens and the earth they would answer Allah, [31:25], and His saying, “If God’s chastisement comes upon you, will you call upon any other than God, if you speak truly? No; upon Him you will call, and He will remove that for which you call upon Him if he will, and you will forget whatever partners you associated with him,” [6:41-42], and His saying, “All upon whom you call for help lose their way except Allah.”[That is, these others fail in times of crisis or disaster] But it was due to their deviance in religion that they held that there were personages among the angels and the spirits who could manage [the affairs of] the people of the earth except for the major matters…What gave rise to this were the pronouncements of the divine laws concerning entrusting of the affairs to angels, and the answering of the prayers of those people who are closest [to God], so they supposed that this was an administration [of power] on their part like the administration of kings, by analogy of the unseen to the visible world, and this was false.” [Ref: Hujjatallah Al Baligha, Chapter 74] This demonstrates that Ahlus Sunnah Wal Jammah of past and present are in agreement that Mushrikeen believed in managing the major affairs of universe Allah (subhana wa ta'ala) did not have a partner but only in minor affairs their gods played a role – intercession.
  17. - [8] Allah (subhana wa ta'ala) states: “When news is brought to one of them of (the birth of) a female his face darkens and he is filled with inward grief!” [Ref: 16:58] After stating how sad the Mushrikeen felt when they are given the news of birth of a female child Allah (subhana wa ta'ala) instructs to ask the Mushrikeen: “Now ask them their opinion: Is it that thy Lord has (only) daughters, and they have sons?” [Ref: 37:149] and few verses later: “Did He (then) choose daughters rather than sons?” [Ref: 37:153] And reality is that none of them knew who Lat, Uzza, Manat were, male or female and their knowledge of them was based on conjecture. There is clear proof that Lat was a man and not a female: “Regarding His statement about the Lat and the Uzza: Lat was originally a man who used to mix Sawiq for the pilgrims.” [Ref: Book 60, Hadith 382] - [9] “(The Pagans), leaving Him, call but upon (i.e. yad'una) female goddesses: They call but upon Satan the persistent rebel!" [Ref: 4:117] - [10] Prophet (sallalahu alayhi was'sallam) recited the verse upon the idols while destroying them indicating the verse is referring to the idols: “Truth has arrived, and falsehood can neither create anything from the beginning nor can It restore to life.” [Ref: 39:49] and by falsehood idols are intended. In another verse Allah (subhana wa ta'ala) questions the Mushrikeen: "Will ye worship, besides Allah, something which hath no power either to harm or benefit you?” [Ref: 5:76] indicating that Mushrikeen know: “(They the idols are) dead, lifeless, and they know not when they (the people) will be raised up." [Ref: Surah 16:21] then Allah (subhana wa ta'ala) counters: “Yet have they taken, besides him, gods that can create nothing but are themselves created; that have no control of hurt or good to themselves; nor can they control death nor life nor resurrection.” [Ref: 25:3] - [11] Prophet Ibrahim (alayhis salam) knew that Mushrikeen of his era worshiped the idols, and worshiped these idols as gods: “And (remember) when Ibrahim (Abraham) said to his father Azar: "Do you take idols as alihah (gods)? Verily, I see you and your people in manifest error.” [Ref: 6:74] So his question was not to gain knowledge from the Mushrikeen but to start a dialogue with them, to create a basis for refutation. - [12] Another verse where Prophet (sallalahu alayhi was'sallam) is instructed to make similar statement: "Shall I take (other) gods besides Him? If Most Gracious should intend some adversity for me, of no use whatever will be their intercession for me, nor can they deliver me.” [Ref: 36:23] - [13] The implications of the question is that the Mushrikeen Allah (subhana wa ta'ala) sustains the mankind on earth by sending rain from skies and as a result earth produces crops of various kind: “O mankind, worship your Lord, who created you and those before you, that you may become righteous - [He] who made for you the earth a bed [spread out] and the sky a ceiling and sent down from the sky, rain and brought forth thereby fruits as provision for you. So do not attribute to Allah equals while you know [that there is nothing similar to Him].” [Ref: 2:21/22] - [14] The Mushrikeen believed it is Allah (subhana wa ta'ala) who was in control of hearing and seeing. Allah (subhana wa ta'ala) confirms what the Mushrikeen believed about Allah (subhana wa ta'ala): “It is He Who has created for you (the faculties of) hearing, sight, feeling and understanding: little thanks it is ye give!” [Ref: 23:78] in another verse Allah (subhana wa ta'ala) states:“Verily We created Man from a drop of mingled sperm, in order to try him: So We gave him (the gifts), of hearing and Sight.” [Ref: 76:2] Once hearing, seeing are affirmed as in control of Allah (subhana wa ta'ala) then they are told:“And if Allah willed, He could take away their faculty of hearing and seeing; for Allah hath power over all things.” [Ref: 2:20] “Say, "Have you considered: if Allah should take away your hearing and your sight and set a seal upon your hearts, which god other than Allah could bring them [back] to you?" Look how we diversify the verses; then they [still] turn away.” [Ref: 6:46] Implication of which is that in creed of Mushrikeen there is no other god able to revert the command of Allah (subhana wa ta'ala) because He is the supreme God master of gods: “Ibn 'Abbas (Allah be pleased with them) reported that the polytheists also pronounced (Talbiya) as: “Here I am at Thy service, there is no associate with Thee.” The Messenger of Allah (may peace be upon him) said: Woe be upon them, as they also said: “But one associate with Thee, you possess mastery over him, but he does not possess mastery (over you).” They used to say this and circumbulate the Ka'ba.” [Ref: Muslim, B7, H2671] - [15] “Behold! in the creation of the heavens and the earth; in the alternation of the night and the day; in the sailing of the ships through the ocean for the profit of mankind; in the rain which Allah Sends down from the skies, and the life which He gives therewith to an earth that is dead; in the beasts of all kinds that He scatters through the earth; in the change of the winds, and the clouds which they Trail like their slaves between the sky and the earth;- (Here) indeed are Signs for a people that are wise.” [Ref: 2:164] In another verse Allah (subhana wa ta'ala) explains who He brings the living out of the dead, and dead out of the living: “It is Allah Who causeth the seed-grain and the date-stone to split and sprout. He causeth the living to issue from the dead and He is the one to cause the dead to issue from the living. That is Allah. then how are ye deluded away from the truth?” [Ref: 6:95] - [16] “To Allah belongs all that is in the heavens and on earth: To Him do all questions go back (for decision).” [Ref: 3:109] “To Him belongs whatever is in the heavens and on earth, and to Him is duty due always: then will ye fear other than Allah.” [Ref: 16:52] “To Him belong what is in the heavens and on earth, and all between them, and all beneath the soil.” [Ref: 20:6] “To Him belongs all that is in the heavens and on earth: for verily Allah,- He is free of all wants, Worthy of all Praise.” [Ref: 22:64] - [17] “Say: "Who is the Lord of the seven heavens, and the Lord of the Arsh Supreme?" [Ref: 23:86] “Allah is He Who created seven Firmaments and of the earth a similar number. Through the midst of them (all) descends His Command: that ye may know that Allah has power over all things, and that Allah comprehends, all things in (His) Knowledge.” [Ref: 65:12] "'See ye not how Allah has created the seven heavens one above another.” [Ref: 71:15] “Yea, to Allah belong the dominion of the heavens and the earth; and to Allah is the final goal (of all).” [Ref: 24:42] “Verily your Lord is Allah, who created the heavens and the earth in six days, and is firmly established on the Arsh, regulating and governing all things. No intercessor (can plead with Him) except after His leave (hath been obtained). This is Allah your Lord; Him therefore serve ye: will ye not receive admonition?” [Ref: 10:3] - [18] The Mushrikeen took their idol-gods or whom the idols represented as equal-partners/absolute-partners with Allah (subhana wa ta'ala). Meaning they took their idol-gods as equals of Allah (subhana wa ta'ala) in attributes of hearing, seeing and equal in belief Allah (subhana wa ta'ala) was their God as well as their idol-gods. In addition they called upon Allah (subhana wa ta'ala) in times of difficulty as an act of worship and they worshiped the the idols because they considered them equal in worship of Allah (subhana wa ta'ala) as well. - [19] After Prophet Ibrahim (alayhis salam) destroyed the idol-gods of his polytheistic Ummah: “They [the Mushrikeen] said: "Are you the one who has done this to our gods, O Ibrahim?" [Prophet Ibrahim alayhis salam] Said: "Nay, this one, the biggest of them (idols) did it. Ask them, if they can speak!" [Ref: 21:62/63] Their inability to help others and helping themselves was demonstrated by Prophet Ibrahim (alayhis salam) because the idol-gods failed to protect themselves nor could they aid the investigators. - [20] Allah (subhana wa ta'ala) states: “Have they feet wherewith they walk? Or have they hands wherewith they hold? Or have they eyes wherewith they see? Or have they ears wherewith they hear? [Ref: 7:195] The deduction is that idol-gods can not hear the call of Mushrikeen nor they can help anyone else or themselves because they do not possess walking feet, holding hands, seeing eyes, and hearing ears. - [21] Mushrikeens in amazement to preaching of Tawheed by Prophet (sallalahu alayhi was'sallam) had said: "Has he made the gods (all) into one Allah. Truly this is a wonderful thing!" [Ref: 38:5] so in response Allah (subhana wa ta'ala) questions them after establishing the authority of Tawheed with parables: “Are those two [belief systems] equal in comparison?” - [22] The Mushrikeen sincerely worshiped Allah (subhana wa ta'ala) in times of difficulty: “And if a wave comes upon them like mountains, they pray to Allah believing purely in Him; then when He brings them safely to land, some of them remain upon justice; and none will deny Our signs except an extremely unfaithful, ungrateful person.” [Ref: 31:32] but in their ordinary life they were sincere in worship of their idol-gods. Allah (subhana wa ta'ala) informs and instructs Prophet (sallalahu alayhi was'sallam): “Verily it is We Who have revealed the Book to thee in Truth: so worship Allah, offering Him sincere devotion.” [Ref: 39:2] Addressing the mankind Allah (subhana wa ta'ala) the Living states: “He is the Living (One): There is no god but He: Call upon Him, giving Him sincere worship. Praise be to Allah, Lord of the Worlds!” [Ref: 40:65]
  18. Worshiping Subordinate Idol-God Partners To Get Close To Allah (subhana wa ta'ala): The Mushrikeen worshiped their subordinate idol-god partners and the reason given by them: “Is it not to Allah that sincere devotion is due?[22] But those who take for protectors besides Him (i.e. min dunihi)[23] (say): "We only worship them in order that they may bring us nearer to Allah." [Ref: 39:3] And when the Mushrikeen were called to Tawheed and worship of Allah (subhana wa ta'ala) alone they argued; if Tawheed and worship of Allah (subhana wa ta'ala) alone was the teaching of Allah (subhana wa ta'ala) then Jews as well as Christians would have informed them of this message before. Then they asked for the proof of teaching of Tawheed and teaching of worship of Allah (subhana wa ta'ala) alone from teachings of Prophets gone past. In response to this Allah (subhana wa ta'ala) stated: “And question thou our apostles whom We sent before thee; Did We appoint any gods other than Most Gracious to be worshiped?” [Ref: 43:45] Implication of this question is; Allah (subhana wa ta'ala) did not appoint any god to be worshiped besides Him. Allah (subhana wa ta'ala) then states: "These our people have taken for worship gods other than Him: why do they not bring forward an authority clear (and convincing) for what they do? Who doth more wrong than such as invent a falsehood against Allah.” [Ref: 18:15] and in another verse: Or have they taken for worship (other) gods besides him? Say, "Bring your convincing proof: this is the Message of those with me and the Message of those before me." But most of them know not the Truth, and so turn away. “ [Ref: 21:24] Allah (subhana wa ta'ala) will question the Mushrikeen of Arabia who worshiped the idol-gods: “Then, on the Day of Resurrection, He will disgrace them and will say: "Where are My (so called) partners concerning whom you used to disagree and dispute?" [Ref: 16:27] One reply the Mushrikeen would give: "By Allah, our Lord we were not those who joined others in worship with Allah." [Ref: 6:23] in another verse it is recorded they will say: "We inform You that none of us bears witness to it (i.e. that they are Your partners)!" [Ref: 41:47] Allah (subhana wa ta'ala) will know the lies of Mushrikeen but they will eventually admit: "They [the idol-gods] have vanished and deserted us." And they will bear witness against themselves, that they were disbelievers.” [Ref: 7:37] And Allah (subhana wa ta'ala) in will say: “And truly you have come unto Us alone as We created you the first time. You have left behind you all that which We had bestowed on you. We see not with you your intercessors whom you claimed to be partners with Allah. Now all relations between you and them have been cut off, and all that you used to claim has vanished from you.” [Ref: 6:94] Also Allah (subhana wa ta'ala) questions: “Then why did those whom they had taken for alihah (i.e. Gods) besides Allah, as a way of approach (to Allah) not help them?” and the question is answered by Allah (subhana wa ta'ala) Himself in the same verse: “Nay, but they vanished completely from them (when there came the torment). And that was their lie, and their inventions which they had been inventing.” [Ref: 46:28] Then Allah (subhana wa ta'ala) will say to the Mushrikeen: “Indeed, you [the disbelievers] and what you worship other than Allah are the fuel of Hell. You will be coming to [enter] it. Had these [false deities] been [actual] gods, they would not have come to it, but all are eternal therein.” [Ref: 21:98/99] Allah (subhana wa ta'ala) gather the Jinns, Angles, Isa (alayhis salam), Maryam (alayhis salam), Uzair (alayhis salam) and the Saliheen belonging to Ummah of Nuh (alayhis salam) and question them: “The day He will gather them together as well as those whom they worship besides Allah, He will ask: "Was it ye who let these My servants astray, or did they stray from the Path themselves?" [Ref: 25:17] The polytheistic sect of Jews Christians, and polytheist who worshiped the Jinn as well Angles will spot the whom they had been worshiping in the earthly life and will point them out to Allah (subhana wa ta'ala): “And when those who associated partners with Allah see their (Allah's so-called) partners, they will say: "Our Lord! These are our partners whom we used to invoke besides you." [Ref: 16:86] In response to Allah's (subhana wa ta'ala) question they will say: “One day shall We gather them all together. Then shall We say to those who joined gods (with Us): "To your place! ye and those ye joined as 'partners' We shall separate them, and their "Partners" shall say: "It was not us that ye worshiped!” [Ref: 10:28] and the associated partners will also say: "Surely! You [Mushrikeen] indeed are liars!" [Ref: 16:86] Then Allah (subhana wa ta'ala) will place barrier between the Mushrikeen and the Saliheen, Prophet, Angles, and the pious Jinn: “And (remember) the Day He will say: "Call those (so-called) partners of Mine whom you pretended." Then they will cry unto them, but they will not answer them, and We shall put a Maubiq (barrier) between them.” [Ref: 18:52] Thus they will not be able to receive any help nor whom they worshiped will be able to hear them because they will be in paradise enjoying what Allah (subhana wa ta'ala) promised them. Conclusion: To believe the Mushrikeen were declared as Mushrikeen because of believing in intercessors, protectors with Allah (subhana wa ta'ala) is arguing to establish permissible type of Shirk as well as impermissible type of Shirk. Note we the Muslims profess Prophet (sallalahu alayhi was'sallam) as well as his Ummatis are Awliyah (i.e. protectors) and Shuhaf'a (i.e. intercessors) with Allah (subhana wa ta'ala) on the day of judgment Therefore mere affirmation of belief in a creation of Allah (subhana wa ta'ala) to be Wali (i.e. protector) and Shafi (i.e. intercessor) cannot be the reason of Shirk. Otherwise the Muslims have been forced to affirm the Shirk of Mushrikeen in Qur’an for creations of Allah (subhana wa ta'ala). Or otherwise we have to accept the impossible reality of permissible type of Shirk and impermissible type of Shirk. Permissible type of Shirk being; Prophet (sallalalahu alayhi was'sallam) as well as believers being Awliyah and Shufa'a and impermissible type of Shirk being taking of idols as Awliyah and Shufa'a. In Islam Shirk was not legitimized for believers and made illegal for disbelievers. Whatever belief is legitimized for believers if a Mushrik was to affirm it his belief would be accepted and whatever belief warrants Shirk upon Mushrikeen equally is Shirk if a Muslim professes it. Hence believing in a creation of Allah (subhana wa ta'ala) to be Shafi or Wali cannot be the reason for Shirk of Mushrikeen. Not unless the creation of Allah (subhana wa ta'ala) is believed to be absolute-partner with Allah (subhana wa ta'ala) in these attributes. Or the creation is elevated to the status of a god-partner of Allah (subhana wa ta'ala). In that case elevating a creation of Allah (subhana wa ta'ala) to status of god and then believing this god possesses the attributes of Wali and Shafi will make that creation a absolute-partner with Allah (subhana wa ta'ala) in these attributes warranting major Shirk. It is established that Mushrikeen believed in idols, Jinns, angles to be their gods and believed in Allah (subhana wa ta'ala) to be the supreme Deity who had god-partners. Also believed that Allah (subhana wa ta'ala) possessed authority over these subordinate gods and they did not have any authority over Allah (subhana wa ta'ala). In addition to this, they believed their subordinate-god-partners, were their intercessors with Allah (subhana wa ta'ala) and their worship of these gods/goddesses will bring them closer to Allah (subhana wa ta'ala).[24] Thus the people of Arabia were declared Mushrikeen because they believed in god-partners with Allah (subhana wa ta'ala) and not for the belief that idols are their; intercessors to, protectors with, Allah (subhana wa ta'ala). Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi Footnotes: - [1] The truth is compromised of both; the Mushrikeen indeed took their idols as intercessors with Allah (subhana wa ta'ala) which is supported with fallowing verse in which the Mushrikeen argued their idols are their intercessors: "They worship besides Allah, things that hurt them not nor profit them, and they say: "These are our intercessors with Allah." Say: "Do ye indeed inform Allah of something He knows not, in the heavens or on earth?- Glory to Him! and far is He above the partners they ascribe (to Him)!" [Ref: 10:18] In another verse of Qur’an Allah (subhana wa ta'ala) criticizing the idols of Mushrikeen states: "What! Do they take for intercessors others besides Allah. Say: "Even if they have no power whatever and no intelligence?" [Ref: 39:43] but it is also true that Mushrikeen in time of Prophet (sallalahu alayhi was'sallam) as well as in time of Prophet Ibrahim (alayhis salam) took their idols as gods: "Lo! Abraham said to his father Azar: "Takest thou idols for gods? For I see thee and thy people in manifest error." [Ref: 6:74] as well as took those people as gods whom the idols represented and it was for this reason alone Allah (subhana wa ta'ala) declared them Mushrikeen. - [2] Wahhabi's argument centered around Shirk of attributes. He argued that people who wear Taweez believe the cure for their illness is from this Taweez and not from Allah (subhana wa ta'ala). Therefore those who use Taweez commit Shirk because the curing is a attribute of Allah (subhana wa ta'ala). In response to which I made a brief statement: 'Commonly in linguistic/allegorical terms it is said by Muslims and non-Muslims alike that food satisfies hunger, water quenches thirst, knife cuts, fire burns,medicine heals yet the in Haqiqi (realistic, literal) terms we the Muslims believe that Allah (subhana wa ta'ala) satisfies hunger, quenches thirst, cuts, burns and food, water, knife, fire are the means via which Allah (subhana wa ta'ala) achieves his objectives.”I proceeded: "If the user of Taweez actually believes in Haqiqi terms the cure is from Taweez and not from Allah (subhana wa ta'ala) then indeed he is Mushrik but if he states in Majazi (i.e. allegorical) term that cure is from Taweez but it is part of his belief that via this Taweez Allah (subhana wa ta'ala) cures the illness then he has nothing wrong with his aqeedah of Tawheed."To illustrate my point to him I proceeded from here in question and answer manner. Me: “Does water quench thirst or Allah (subhana wa ta'ala)?” Him: “Allah (subhana wa ta'ala)!” Me: “Does food satisfy hunger or Allah (subhana wa ta'ala)?” Him: “Allah (subhana wa ta'ala)! Me: Does fire burn or Allah (subhana wa ta'ala)?” Him: “Allah (subhana wa ta'ala)!” Me: “Does medicine cure or Allah (subhana wa ta'ala)?” Him: [Thinking he was being smart he answered] "With this one I would say medicine." Me: “So in Haqiqi (real, actual) sense the cure is from medicine and not from Allah (subhana wa ta'ala)?” Him: “No, no! The cure is from Allah (subhana wa ta'ala) but medicine is means to cure.” Me: “Yes, medicine is means to cure in Majazi sense and if someone was to say in Majazi sense that the Taweez cures [as you Naveed said medicine cures in Majazi terms] or believes in Majazi sense that Taweez cures [as you Naveed believed medicine cures in Majazi sense] but in Haqiqi terms only Allah (subhana wa ta'ala) cures then he does not commit Shirk.” To summarize the main point; we can not declare anyone to be Mushrik just on basis of Majazi (i.e. metaphorical), Zahiri (i.e. superficial), Lughvi (i.e. linguistical) affirmation of cure to Taweez or medicine. Or Majazi affirmation of knife cutting, food satisfying hunger, and water quenching thirst until a person unambiguously states, medicine, taweez, food, water, knife cut, cure, satisfy hunger, and quench thirst not Allah (subhana wa ta'ala). Note: This discussion is not exact representation of actual full dialogue because I can not recall everything which was said. Other aspects of dialogue which I do remember but can not pin point where they belong in the chronological order of discussion thus I have omitted them. - [3] Note here Mr Naveed was drawing a parallel between the belief of Ahlus Sunnah; Taweez being means of cure, and Mushrikeens belief: idols being intercessors/means to Allah (subhana wa ta'ala) for material gain, cure from illness etc. Part One: Yes they did indeed took their idol gods as intercessors and means to Allah (subhana wa ta'ala). Mr Naveed the Mushrikeen of Makkah were not declared Mushrikeen for holding the belief; their idols are means to Allah (subhana wa ta'ala). They were declared Mushrikeen on the basis of their belief; idols are god-partners with Allah (subhana wa ta'ala). Part Two: We believe Isa (alayhis salam) is Roohullah so do the Christians believe Jesus is Spirit of God. Does this similarity negatively effect aqeedah of a Muslim? Does this similarity in belief determine a Muslim is Mushrik or Christian is a Muslim? Of course not because the fundamental disagreement with Christians is they took Jesus to be god and we believed in Isa (alayhis salam) as a Messenger of God. So our understanding of Isa (alayhis salam) being spirit from Him and spirit of Allah (subhana wa ta'ala) is meaning of him being a Prophet of Allah (subhana wa ta'ala) like other Prophets, a creation. Where as the Christians believe Isa (alayhis salam) is Roohullah in meaning of him being God, three in One. Therefore our point of agreement does not detract from belief of Muslim nor does this agreement of belief remove Christian from fold of polytheism because the reason of their polytheism was their elevating Jesus to level of god and son of god. Part Three: Similarity in one's one aspect of belief does not determine one to be protected from disbelief or from being a disbeliever. Rather belief and disbelief is independent of similarity of belief which Muslims might have with Mushrikeen of Makkah, Christians, Jews, Buddhists, Hindus, and Sikhs. In case of Mushrikeen of Makkah as well as with regards to Christians, our disagreement with them is on fundamental aspect of aqeedah. They take creation of Allah (subhana wa ta'ala) as a god. In short their disbelief is not judged based on what they have in agreement with aqeedah of Tawheed or belief of Muslims or teaching of Qur’an but what they choose to disbelieve of Islam. - [4] It wasn't possible for him to deny or reject or even refute the argument I presented with regards to use of Taweez therefore he changed the battle ground to a different topic (i.e. Tawassul). The implications of his question in the context of the discussion was to insinuate that Mushrikeen as well as Ahlus Sunnah have same belief that in Haqiqi sense; aid, cure, sickness comes from Allah but the idols/Awliyah-Allah/Taweez are the intercessors/means via which Allah grants. Hence in the belief of Ahlus Sunnah and in the belief of Mushrikeen there is no difference [implication of which is Ahlus Sunnah Wal Jammat are Mushrikeen]. Part One: Tehqeeqi answer is that people of Makkah were declared Mushrikeen because they took idols as gods with Allah (subhana wa ta'ala) not for just believing the idols to be their intercessors. Part Two: A tanqeedi answer; Wahhabis too believe in Haqiqi sense the aid, cure, cutting, burning, quenching of thirst is from Allah (subhana wa ta'ala). Therefore you are taking medicine, food, water, fire, knife as means/intercessors with Allah (subhana wa ta'ala). And your belief also is; Allah (subhana wa ta'ala) grants cure via medicine, satisfies hunger with food, quenches thirst with water, and burns with fire. On the basis of intercession you insinuated; the aqeedah of Sunni's is same as aqeedah of Mushrikeen yet it is evident that you also believe in means/intercessors with Allah (subhana wa ta'ala). Now I inquire Mr Wahhabi: "What is the difference between your belief and the belief of Mushrikeen?" and this is from me: "Why are you not Mushrik (i.e. kaffir who believes in multiple gods) due to similarity of your aqeedah with Mushrikeen?” According to your Wahhabi'ism you are Mushrik because you believe in means/intercessors with Allah (subhana wa ta'ala). Part Three: The only viable option is to affirm what Ahlus Sunnah affirm; the Shirk of people of Makkah was that they took idols as gods and this was the reason for which they were guilty of Shirk. And affirm their Shirk was not that they took intercessors with Allah (subhana wa ta'ala). You may argue: "... but I do not believe these objects are intercessors with Allah (subhana wa ta'ala)." Answer is you don't have to; their position as 'intercessor' is derived due to similarity of aqeedah between Mushrikeen and your aqeedah about the mentioned. And considering the similarities & role they play with Allah (subhana wa ta'ala) they were stated to be intercessors. Note medicine, food, water, knife, fire, are a waseela (i.e. a mean) which Allah (subhana wa ta'ala) uses to achieve what His will is in Haqiqi sense. They are wasail (i.e. means) without which Allah (subhana wa ta'ala) will not grant cure, satisfy hunger, cut or burn and; they in reality hold the position of being our intercessors with Allah (suhana wa ta'ala). When these materials are used if Allah (subhana wa ta'ala) grants these objects do what is expected of them; then they do as expected. And when permission is refused by Allah (subhana wa ta'ala) they are unable to and unwilling to act as they are expected. - [5] My knowledge of Wahhabi's was/is that ahlul ilm from amongst the Wahhabi's believe; Mushrikeen took the idols as gods and as subordinate gods to Allah (subhana wa ta'ala) but also incorrectly believe the reason for the Shirk of Mushrikeen was taking of prohibited type of intercessors with Allah (subhana wa ta'ala). This Wahhabi individual maybe was not familiar with the Qur'anic evidences which support the belief; Mushrikeen took idols as their gods and as subordinate gods hence he was disbelieving in it. Or maybe with typical Wahhabi zeal of bashing Sufis and their 'shirk' got carried away from Islam. Whatever the actual case I believe this was a mistake on his part due to lack of his knowledge of Qur’an One has to be insane to negate the unambiguous text of Qur’an unless he willingly, knowingly, wishes for kuffr. He would have believed if proper evidence from Qur’an and Ahadith had been provided to him. - [6] Any individual who does not believe; the Mushrikeen believed their idols to be gods and as subordinate gods to Allah (subhana wa ta'ala) such person is guilty of denial, rejection, disbelief of Qur’an, as such guilty of kuffr. And if he/she is quoted clear evidence from Qur’an as well as hadith yet he/she chooses to disbelieve in Allah (subhana wa ta'ala) and his beloved Messenger (sallalahu alayhi was'sallam) such a person has become a kaffir. Technically a apostate whose head must be severed from his body to uphold the law of Allah (subhana wa ta'ala). - [7] Part One: Wahhabi understanding of Shirk of attributes is simple; X, Y Z, U, P, L M, are attributes of Allah (subhana wa ta'ala) assigning any of these attributes to a creation means we have made a partner with Allah (subhana wa ta'ala). To illustrate with a example, Sufi says: "X is attribute of Allah (subhana wa ta'ala) and my Shaikh also possess X as a attribute." Wahhabi response would be something like this: "Mushrik, kaffir, grave worshiper, Shaikh worshiper, it is halal for me to kill you and take your property." Due to the incorrect understanding of Shirk as'Sifaat Wahhabis are unable to find the fault or see fault in their understanding because the methodology to judge Shirk as'Sifaat supports what is taught to them. In reality Shirk would only be warranted if the Sufi believes in Haqiqi, Zaati, Qulli, Azli, Dai'mi sense the Shaikh possesses the attribute of X not if he affirms it in Majazi, Atahi, Baaz, Zim'ni sense. In short not on the basis of same word but on the basis of same meaning; if he believes Shaikh's X attribute is Zaati (i.e. personnel) in meaning that he possesses it by his own self and Allah (subhana wa ta'ala) did not grant it to him as no one granted to Allah (subhana wa ta'ala) then Sufi is Mushrik. If he believes Shaikh's X attribute is Qulli (i.e. absolute, perfect) in meaning that he possesses it perfectly, unlimitly as Allah (subhana wa ta'ala) possesses it; then the Sufi is Mushrik and so on. Part Two: Wahhabi'ism being offshoot of Khariji sect; just like the Kharijites the Wahhabi's make exceptions and refrain from making takfir if it is proven that there is evidence for a attribute which is affirmed for Allah (subhana wa ta'ala) as well as His creation. According to Ahlus Sunnah the Wahhabi principle of: 'Affirming a attribute Allah's (subhana wa ta'ala) for one of His Creation is Shirk if there is no evidence to support it.' is extremely misguided and misguiding. Existence of evidence and absence of evidence does not determine a belief to be Shirk [Al Akbar/ as'Sifaat] or not. Shirk will remain Shirk with or without evidence. The only point which Wahhabi principle establishes is; if it is permissible type of Shirk [Al Akbar/ as'Sifaat] or prohibited type of Shirk [Al Akbar/ as'Sifaat]. Permissible type of Shirk [Al Akbar/ as'Sifaat] being where there is evidence for Allah (subhana wa ta'ala) and one of His creation possessing the attribute. And prohibited type of Shirk [Al Akbar/ as'Sifaat] where there is evidence for Allah (subhana wa ta'ala) possessing a attribute but there is no evidence that His creation possesses this attribute yet it is affirmed for creation as well. And in Islam there is no room for permissible Shirk Al Akbar and prohibited Shirk Al Akbar. All forms of major Shirk are Kuffr and end in associating a creation of Allah (subhana wa ta'ala) being made partner with Allah (subhana wa ta'ala) in His God-hood. Hence the principle employed by Wahhabiyya is heretical because it produces teachings which are heretical.
  19. FootNotes: [/] The truth is comprimised of both; the Mushrikeen indeed took their idols as intercessors with Allah (subhana wa ta'ala) which is supported with fallowing verse in which the Mushrikeen argued their idols are their intercessors: "They worship besides Allah, things that hurt them not nor profit them, and they say: "These are our intercessors with Allah." Say: "Do ye indeed inform Allah of something He knows not, in the heavens or on earth?- Glory to Him! and far is He above the partners they ascribe (to Him)!" [Ref: 10:18] In another verse of Quran Allah (subhana wa ta'ala) criticising the idols of Mushrikeen states: "What! Do they take for intercessors others besides Allah. Say: "Even if they have no power whatever and no intelligence?" [Ref: 39:43] but it is also true that Mushrikeen in time of Prophet (sallalahu alayhi was'sallam) as well as in time of Prophet Ibrahim (alayhis salam) took their idols as gods: "Lo! Abraham said to his father Azar: "Takest thou idols for gods? For I see thee and thy people in manifest error." [Ref: 6:74] as well as took those people as gods whom the idols represented and it was for this reason alone Allah (subhana wa ta'ala) declared them Mushrikeen. [*] Wahhabi's argument centred around Shirk of attributes. He argued that people who wear Taweez believe the cure for their illness is from this Taweez and not from Allah (subhana wa ta'ala). Therefore those who use Taweez commit Shirk because the curing is a attribute of Allah (subhana wa ta'ala). In response to which I made a brief statment: 'Commonly in linsugistic/allegorical terms it is said by Muslims and non-Muslims alike that food satisfies hunger, water quenches thurst, knife cuts, fire burns,medicine heals yet the in Haqiqi (realistic, literal) terms we the Muslims believe that Allah (subhana wa ta'ala) satisfies hunger, quenches thirst, cuts, burns and food, water, knife, fire are the means via which Allah (subhana wa ta'ala) achieves his objectives.”I proceeded: "If the user of Taweez actually believes in Haqiqi terms the cure is from Taweez and not from Allah (subhana wa ta'ala) then indeed he is Mushrik but if he states in Majazi (i.e. allegorical) term that cure is from Taweez but it is part of his belief that via this Taweez Allah (subhana wa ta'ala) cures the illness then he has nothing wrong with his aqeedah of Tawheed."To illustrate my point to him I proceeded from here in question and answer manner. Me: “Does water quench thirst or Allah (subhana wa ta'ala)?” Him: “Allah (subhana wa ta'ala)!” Me: “Does food satisfy hunger or Allah (subhana wa ta'ala)?” Him: “Allah (subhana wa ta'ala)! Me: Does fire burn or Allah (subhana wa ta'ala)?” Him: “Allah (subhana wa ta'ala)!” Me: “Does medicine cure or Allah (subhana wa ta'ala)?” Him: [Thinking he was being smart he answered] "With this one I would say medicine." Me: “So in Haqiqi (real, actual) sense the cure is from medicine and not from Allah (subhana wa ta'ala)?” Him: “No, no! The cure is from Allah (subhana wa ta'ala) but medicine is means to cure.” Me: “Yes, medicine is means to cure in Majazi sense and if someone was to say in Majazi sense that the Taweez cures [as you Naveed said medicine cures in Majazi terms] or believes in Majazi sense that Taweez cures [as you Naveed believed medicine cures in Majazi sense] but in Haqiqi terms only Allah (subhana wa ta'ala) cures then he does not commit Shirk.” To sumrize the main point; we can not declare anyone to be Mushrik just on basis of Majazi (i.e. metaphorical), Zahiri (i.e. superficial), Lughvi (i.e. linguistical) affirmation of cure to Taweez or medicine. Or Majazi affirmation of knife cutting, food satisfying hunger, and water quenching thirst until a person unambigously states, medicine, taweez, food, water, knife cut, cure, satisfy hunger, and quench thirst not Allah (subhana wa ta'ala). Note: This dicussion is not exact representation of actual full dialouge because I can not recall everything which was said. Other aspects of dialouge which I do remember but can not pin point where they belong in the chronological order of discussion thus I have ommitted them. [P] Note here Mr Naveed was drawing a paralell between the beliefe of Ahlus Sunnah; Taweez being means of cure, and Mushrikeens belief: idols being intercessors/means to Allah (subhana wa ta'ala) for material gain, cure from illness etc. Part One: Yes they did indeed took their idol gods as intercessors and means to Allah (subhana wa ta'ala). Mr Naveed the Mushrikeen of Makkah were not declared Mushrikeen for holding the belief; their idols are means to Allah (subhana wa ta'ala). They were declared Mushrikeen on the basis of their beliefe; idols are god-partners with Allah (subhana wa ta'ala). Part Two: We believe Isa (alayhis salam) is Roohullah so do the Christians believe Jesus is Spirit of God. Does this similarity negatively effect aqeedah of a Muslim? Does this similarity in belief determine a Muslim is Mushrik or Christian is a Muslim? Ofcourse not because the fundamental disagreement with Christians is they took Jesus to be god and we believed in Isa (alayhis salam) as a Messenger of God. So our understanding of Isa (alayhis salam) being spirit from Him and spirit of Allah (subhana wa ta'ala) is meaning of him being a Prophet of Allah (subhana wa ta'ala) like other Prophets, a creation. Where as the Christians believe Isa (alayhis salam) is Roohullah in meaning of him being God, three in One. Therefore our point of agreement does not detract from belief of Muslim nor does this agreement of belief remove Christian from fold of polytheism because the reason of their polytheism was their elivating Jesus to level of god and son of god. Part Three: Similarity in one's one aspect of belief does not determine one to be protected from disbelief or from being a disbeliever. Rather belief and disbelief is independent of similarity of belief which Muslims might have with Mushrikeen of Makkah, Christians, Jews, Buddhists, Hindus, and Sikhs. In case of Mushrikeen of Makkah as well as with regards to Christians, our disagreement with them is on fundamental aspect of aqeedah. They take creation of Allah (subhana wa ta'ala) as a god. In short their disbelief is not judged based on what they have in agreement with aqeedah of Tawheed or belief of Muslims or teaching of Quran but what they choose to disbelieve of Islam. ["] It wasn't possible for him to deny or reject or even refute the argument I presented with regards to use of Taweez therefore he changed the battle ground to a different topic (i.e. Tawassul). The implications of his question in the context of the discussion was to insinuate that Mushrikeen as well as Ahlus Sunnah have same belief that in Haqiqi sense; aid, cure, sickness comes from Allah but the idols/Awliyah-Allah/Taweez are the intercessors/means via which Allah grants. Hence in the belief of Ahlus Sunnah and in the belief of Mushrikeen there is no difference [implication of which is Ahlus Sunnah Wal Jammat are Mushrikeen]. Part One: Tehqeeqi answer is that people of Makkah were declared Mushrikeen because they took idols as gods with Allah (subhana wa ta'ala) not for just believing the idols to be their intercessors. Part Two: A tanqeedi answer; Wahhabis too believe in Haqiqi sense the aid, cure, cutting, burning, quenching of thirst is from Allah (subhana wa ta'ala). Therefore you are taking medicine, food, water, fire, knife as means/intercessors with Allah (subhana wa ta'ala). And your belief also is; Allah (subhana wa ta'ala) grants cure via medicine, satisfies hunger with food, quenches thirst with water, and burns with fire. On the basis of intercession you insiniuated; the aqeedah of Sunni's is same as aqeedah of Mushrikeen yet it is evident that you also believe in means/intercessors with Allah (subhana wa ta'ala). Now I enquire Mr Wahhabi: "What is the difference between your beliefe and the beliefe of Mushrikeen?" and this is from me: "Why are you not Mushrik (i.e. kaffir who believes in multiple gods) due to similarity of your aqeedah with Mushrikeen?” According to your Wahhabi'ism you are Mushrik because you believe in means/intercessors with Allah (subhana wa ta'ala). Part Three: The only viable option is to affirm what Ahlus Sunnah affirm; the Shirk of people of Makkah was that they took idols as gods and this was the reason for which they were guilty of Shirk. And affirm their Shirk was not that they took intercessors with Allah (subhana wa ta'ala). You may argue: "... but I do not believe these objects are intercessors with Allah (subhana wa ta'ala)." Answer is you don't have to; their position as 'intercessor' is derived due to similarity of aqeedah between Mushrikeen and your aqeedah about the mentioned. And considering the similarities & role they play with Allah (subhana wa ta'ala) they were stated to be intercessors. Note medicine, food, water, knife, fire, are a waseela (i.e. a mean) which Allah (subhana wa ta'ala) uses to achieve what His will is in Haqiqi sense. They are wasail (i.e. means) without which Allah (subhana wa ta'ala) will not grant cure, satisfy hunger, cut or burn and; they in reality hold the position of being our intercessors with Allah (suhana wa ta'ala). When these materials are used if Allah (subhana wa ta'ala) grants these objects do what is expected of them; then they do as expected. And when permission is refused by Allah (subhana wa ta'ala) they are unable to and unwilling to act as they are expected. [&--#60;] My knowledge of Wahhabi's was/is that ahlul ilm from amongst the Wahhabi's believe; Mushrikeen took the idols as gods and as subordinate gods to Allah (subhana wa ta'ala) but also incorrectly believe the reason for the Shirk of Mushrikeen was taking of prohibited type of intercessors with Allah (subhana wa ta'ala). This Wahhabi individual maybe was not familiar with the Quranic evidences which support the belief; Mushrikeen took idols as their gods and as subordinate gods hence he was disbelieving in it. Or maybe with typical Wahhabi zeal of bashing Sufis and their 'shirk' got carried away from Islam. Whatever the actual case I believe this was a mistake on his part due to lack of his knowledge of Quran. One has to be insane to negate the unambigious text of Quran unless he willingly, knowingly, wishes for kuffr. He would have believed if proper evidence from Quran and Ahadith had been provided to him. [^] Any individual who does not believe; the Mushrikeen believed their idols to be gods and as subordinate gods to Allah (subhana wa ta'ala) such person is guilty of denial, rejection, disbelief of Quran, as such guilty of kuffr. And if he/she is quoted clear evidence from Quran as well as hadith yet he/she chooses to disbelieve in Allah (subhana wa ta'ala) and his beloved Messenger (sallalahu alayhi was'sallam) such a person has become a kaffir. Technically a apostate whose head must be severed from his body to uphold the law of Allah (subhana wa ta'ala). [H] Part One: Wahhabi understanding of Shirk of attributes is simple; X, Y Z, U, P, L M, are attributes of Allah (subhana wa ta'ala) assigning any of these attributes to a creation means we have made a partner with Allah (subhana wa ta'ala). To illustrate with a example, Sufi says: "X is attribute of Allah (subhana wa ta'ala) and my Seikh also possess X as a attribute." Wahhabi response would be something like this: "Mushrik, kaffir, grave worshipper, Seikh worshipper, it is halal for me to kill you and take your property." Due to the incorrect understanding of Shirk as'Sifaat Wahhabis are unable to find the fault or see fault in their understanding because the methodology to judge Shirk as'Sifaat supports what is taught to them. In reality Shirk would only be warranted if the Sufi believes in Haqiqi, Zaati, Qulli, Azli, Dai'mi sense the Seikh possess's the attribute of X not if he affirms it in Majazi, Atahi, Baaz, Zim'ni sense. In short not on the basis of same word but on the basis of same meaning; if he believes Seikh's X attribute is Zaati (i.e. personel) in meaning that he possess's it by his ownself and Allah (subhana wa ta'ala) did not grant it to him as no one granted to Allah (subhana wa ta'ala) then Sufi is Mushrik. If he believes Seikh's X attribute is Qulli (i.e. absolute, perfect) in meaning that he possess's it perfectly, unlimitedly as Allah (subhana wa ta'ala) possess's it; then the Sufi is Mushrik and so on. Part Two: Wahhabi'ism being offshoot of Khariji sect; just like the Kharijites the Wahhabi's make exceptions and refrain from making takfir if it is proven that there is evidence for a attribute which is affirmed for Allah (subhana wa ta'ala) as well as His creation. According to Ahlus Sunnah the Wahhabi principle of: 'Affirming a attribute Allah's (subhana wa ta'ala) for one of His Creation is Shirk if there is no evidence to support it.' is extremely misguided and misguiding. Existance of evidence and absence of evidence does not determine a belief to be Shirk [Al Akbar/ as'Sifaat] or not. Shirk will remain Shirk with or without evidence. The only point which Wahhabi principle establish's is; if it is permissible type of Shirk [Al Akbar/ as'Sifaat] or prohibited type of Shirk [Al Akbar/ as'Sifaat]. Permissible type of Shirk [Al Akbar/ as'Sifaat] being where there is evidence for Allah (subhana wa ta'ala) and one of His creation possessing the attribute. And prohibited type of Shirk [Al Akbar/ as'Sifaat] where there is evidence for Allah (subhana wa ta'ala) possessing a attribute but there is no evidence that His creation possesses this attribute yet it is affirmed for creation as well. And in Islam there is no room for permissible Shirk Al Akbar and prohibited Shirk Al Akbar. All forms of major Shirk are Kuffr and end in associating a creation of Allah (subhana wa ta'ala) being made partner with Allah (subhana wa ta'ala) in His God-hood. Hence the principle employed by Wahhabiyya is heretical because it produces teachings which are heretical. [13] Allah (subhana wa ta'ala) states: “When news is brought to one of them of (the birth of) a female his face darkens and he is filled with inward grief!” [Ref: 16:58] After stating how sad the Mushrikeen felt when they are given the news of birth of a female child Allah (subhana wa ta'ala) instructs to ask the Mushrikeen: “Now ask them their opinion: Is it that thy Lord has (only) daughters, and they have sons?” [Ref: 37:149] and few verses later: “Did He (then) choose daughters rather than sons?” [Ref: 37:153] And reality is that none of them knew who Lat, Uzza, Manat were, male or female and their knowledge of them was based on conjecture. There is clear proof that Lat was a man and not a female: “Regarding His statement about the Lat and the Uzza: Lat was originally a man who used to mix Sawiq for the pilgrims.” [Ref: Book 60, Hadith 382] [14] “(The Pagans), leaving Him, call but upon (i.e. yad'una) female goddesses: They call but upon Satan the persistent rebel!" [Ref: 4:117] [15] Prophet (sallalahu alayhi was'sallam) recited the verse upon the idols while destroying them indicating the verse is refering to the idols: “Truth has arrived, and falsehood can neither create anything from the beginning nor can It restore to life.” [Ref: 39:49] and by falsehood idols are intended. In another verse Allah (subhana wa ta'ala) questions the Mushrikeen: "Will ye worship, besides Allah, something which hath no power either to harm or benefit you?” [Ref: 5:76] indicating that Mushrikeen know: “(They the idols are) dead, lifeless, and they know not when they (the people) will be raised up." [Ref: Surah 16:21] then Allah (subhana wa ta'ala) counters: “Yet have they taken, besides him, gods that can create nothing but are themselves created; that have no control of hurt or good to themselves; nor can they control death nor life nor resurrection.” [Ref: 25:3] [L] Prophet Ibrahim (alayhis salam) knew that Mushrikeen of his era worshipped the idols, and worshiped these idols as gods: “And (remember) when Ibrahim (Abraham) said to his father Azar: "Do you take idols as alihah (gods)? Verily, I see you and your people in manifest error.” [Ref: 6:74] So his question was not to gain knowledge from the Mushrikeen but to start a dialouge with them, to create a basis for refutation. [11] 36:23 "Shall I take (other) gods besides Him? If ((Allah)) Most Gracious should intend some adversity for me, of no use whatever will be their intercession for me, nor can they deliver me. [6] The implications of the question is that the MushrikeenAllah (subhana wa ta'ala) sustains the mankind on earth by sending rain from skies and as a result earth produces crops of various kind: “O mankind, worship your Lord, who created you and those before you, that you may become righteous - [He] who made for you the earth a bed [spread out] and the sky a ceiling and sent down from the sky, rain and brought forth thereby fruits as provision for you. So do not attribute to Allah equals while you know [that there is nothing similar to Him].” [Ref: 2:21/22] [7] The Mushrikeen believed it is Allah (subhana wa ta'ala) who was in control of hearing and seeing. Allah (subhana wa ta'ala) confirms what the Mushrikeen believed about Allah (subhana wa ta'ala): “It is He Who has created for you (the faculties of) hearing, sight, feeling and understanding: little thanks it is ye give!” [Ref: 23:78] in another verse Allah (subhana wa ta'ala) states:“Verily We created Man from a drop of mingled sperm, in order to try him: So We gave him (the gifts), of hearing and Sight.” [Ref: 76:2] Once hearing, seeing are affirmed as in control of Allah (subhana wa ta'ala) then they are told:“And if Allah willed, He could take away their faculty of hearing and seeing; for Allah hath power over all things.” [Ref: 2:20] “Say, "Have you considered: if Allah should take away your hearing and your sight and set a seal upon your hearts, which god other than Allah could bring them [back] to you?" Look how we diversify the verses; then they [still] turn away.” [Ref: 6:46] Implication of which is that in creed of Mushrikeen there is no other god able to revert the command of Allah (subhana wa ta'ala) because He is the supreme God master of gods: “Ibn 'Abbas (Allah be pleased with them) reported that the polytheists also pronounced (Talbiya) as: “Here I am at Thy service, there is no associate with Thee.” The Messenger of Allah (may peace be upon him) said: Woe be upon them, as they also said: “But one associate with Thee, you possess mastery over him, but he does not possess mastery (over you).” They used to say this and circumambulate the Ka'ba.” [Ref: Muslim, B7, H2671] [8] “Behold! in the creation of the heavens and the earth; in the alternation of the night and the day; in the sailing of the ships through the ocean for the profit of mankind; in the rain which Allah Sends down from the skies, and the life which He gives therewith to an earth that is dead; in the beasts of all kinds that He scatters through the earth; in the change of the winds, and the clouds which they Trail like their slaves between the sky and the earth;- (Here) indeed are Signs for a people that are wise.” [Ref: 2:164] In another verse Allah (subhana wa ta'ala) explains who He brings the living out of the dead, and dead out of the living: “It is Allah Who causeth the seed-grain and the date-stone to split and sprout. He causeth the living to issue from the dead and He is the one to cause the dead to issue from the living. That is Allah. then how are ye deluded away from the truth?” [Ref: 6:95] [9] “To Allah belongs all that is in the heavens and on earth: To Him do all questions go back (for decision).” [Ref: 3:109] “To Him belongs whatever is in the heavens and on earth, and to Him is duty due always: then will ye fear other than Allah.” [Ref: 16:52] “To Him belong what is in the heavens and on earth, and all between them, and all beneath the soil.” [Ref: 20:6] “To Him belongs all that is in the heavens and on earth: for verily Allah,- He is free of all wants, Worthy of all Praise.” [Ref: 22:64] [10] “Say: "Who is the Lord of the seven heavens, and the Lord of the Arsh Supreme?" [Ref: 23:86] “Allah is He Who created seven Firmaments and of the earth a similar number. Through the midst of them (all) descends His Command: that ye may know that Allah has power over all things, and that Allah comprehends, all things in (His) Knowledge.” [Ref: 65:12] "'See ye not how Allah has created the seven heavens one above another.” [Ref: 71:15] “Yea, to Allah belong the dominion of the heavens and the earth; and to Allah is the final goal (of all).” [Ref: 24:42] “Verily your Lord is Allah, who created the heavens and the earth in six days, and is firmly established on the Arsh, regulating and governing all things. No intercessor (can plead with Him) except after His leave (hath been obtained). This is Allah your Lord; Him therefore serve ye: will ye not receive admonition?” [Ref: 10:3] [O] After Prophet Ibrahim (alayhis salam) destroyed the idol-gods of his polytheistic Ummah: “They [the Mushrikeen] said: "Are you the one who has done this to our gods, O Ibrahim?" [Prophet Ibrahim alayhis salam] Said: "Nay, this one, the biggest of them (idols) did it. Ask them, if they can speak!" [Ref: 21:62/63] Their inability to help others and helping themselves was demonstrated by Prophet Ibrahim (alayhis salam) because the idol-gods failed to protect themselves nor could they aid the investigators. [P] Allah (subhana wa ta'ala) states: “Have they feet wherewith they walk? Or have they hands wherewith they hold? Or have they eyes wherewith they see? Or have they ears wherewith they hear? [Ref: 7:195] The deduction is that idol-gods can not hear the call of Mushrikeen nor they can help anyone else or themselves because they do not possess walking feet, holding hands, seeing eyes, and hearing ears. [12] Mushrikeens in amazement to preaching of Tawheed by Prophet (sallalahu alayhi was'sallam) had said: "Has he made the gods (all) into one Allah. Truly this is a wonderful thing!" [Ref: 38:5] so in response Allah (subhana wa ta'ala) questions them after establishing the authority of Tawheed with parables: “Are those two [belief systems] equal in comparison?”
  20. It is reported when the Mushrikeen performed Tawaf around the Kabah their version of Talbiyah consisted of words: “Here I am at Thy service, there is no associate with Thee.” The Messenger of Allah (may peace be upon him) said: Woe be upon them, as they also said: “But one associate with Thee, you possess mastery over him, but he does not possess mastery (over you).” They used to say this and circumambulate the Ka'ba.”[Ref: Muslim, B7, H2671] This establishes, Mushrikeen believed Allah (subhana wa ta'ala) is the supreme God who is in control of all gods but no god is in control of Him. Allah (subhana wa ta'ala) refutes their polytheistic creed in various ways: “Allah sets forth the Parable (of two men: one) a slave under the dominion of another; He has no power of any sort; and (the other) a man on whom We have bestowed goodly favours from Ourselves, and he spends thereof (freely), privately and publicly: are the two equal? (By no means;) praise be to Allah. But most of them understand not.” [Ref: 16:75] Meaning one who is slave to another can not do freely as he pleases but one who is free from authority of another can do as he pleases. And in context the implications are gods which are subject to authority of Allah (subhana wa ta'ala) would be restricted, slaves, unable to carry out anything on their own because their Master the Allah (subhana wa ta'ala) would have authority over them to whom they will have to report. In another verse Allah (subhana wa ta'ala) states: “Allah puts forth a similitude: a (slave) man belonging to many partners (like those who worship others along with Allah) disputing with one another, and a (slave) man belonging entirely to one master (like those who worship Allah Alone). Are those two equal in comparison? All the praises and thanks be to Allah! But most of them know not.” [Ref: 39:29] Indicating that if there were more then one god then one person would be slave to many gods and these gods would argue, dispute with each other over how a person should behave, and how a creation should be, causing confusion, chaos: “!If there were, in the heavens and the earth, other gods besides Allah, there would have been confusion in both! but glory to Allah, the Lord of the Throne: (High is He) above what they attribute to Him!” [Ref: 21:22] And if there was One Master then he would be the only one to decide how the slave should behave and how creation should be designed. After informing them of the confusion and chaos that would be in the universe Allah (subhana wa ta'ala) questions them: “Are those two [systems of belief] equal in comparison?”[12] Allah (subhana wa ta'ala) gives another reason why the belief in many gods is absured: “Allah has not taken any son, nor has there ever been with Him any god. [if there had been], then each god would have taken what it created, and some of them would have sought to overcome others. Exalted is Allah above what they describe [concerning Him].” [Ref: 23:91] Meaning, had there been gods with Allah (subhana wa ta'ala) then each god would have taken his created living beings to his own created heavens, earth, and would have attempted to over throw the other gods dominion with aim of persiding over it as god. And Allah (subhana wa ta'ala) refutes the polytheistic creed of many gods governing universe with:"He to whom belongs the dominion of the heavens and the earth: no son has He begotten, nor has He a partner in His dominion: it is He who created all things, and ordered them in due proportions. [3] Yet have they taken, besides him, gods that can create nothing but are themselves created; that have no control of hurt or good to themselves; nor can they control death nor life nor resurrection." [Ref: 25:2] Worshipping Subordinate Idol-God Partners To Get Close To Allah (subhana wa ta'ala): Surat al-Zumar Verse 3: ‘We do not worship them except that they might bring us near to Allah’ “And question thou our apostles whom We sent before thee; did We appoint any gods other than ((Allah)) Most Gracious, to be worshipped?” [Ref: 43:45] Then why did those whom they had taken for alihah (i.e. Gods) besides Allah, as a way of approach (to Allah) not help them? Nay, but they vanished completely from them (when there came the torment). And that was their lie, and their inventions which they had been inventing (before their destruction). [Ref: 46:28] 6:22 One day shall We gather them all together: We shall say to those who ascribed partners (to Us): "Where are the partners whom ye (invented and) talked about?" 10:28 One day shall We gather them all together. Then shall We say to those who joined gods (with Us): "To your place! ye and those ye joined as 'partners' We shall separate them, and their "Partners" shall say: "It was not us that ye worshipped! Then, on the Day of Resurrection, He will disgrace them and will say: "Where are My (so called) partners concerning whom you used to disagree and dispute (with the believers, by defying and disobeying Allah)?" [16:27] “And whoever invokes (or worships) besides Allah, any other ilah (i.e. god), of whom he has no proof; then his reckoning is only with his Lord. Surely! Al-Kafirun (the disbelievers in Allah and in the Oneness of Allah, polytheists, pagans, idolaters) will not be successful.” [23:117] Indeed, you [disbelievers] and what you worship other than Allah are the firewood of Hell. You will be coming to [enter] it. Had these [false deities] been [actual] gods, they would not have come to it, but all are eternal therein. [Ref: 21:98/99] 18:15 "These our people have taken for worship gods other than Him: why do they not bring forward an authority clear (and convincing) for what they do? Who doth more wrong than such as invent a falsehood against Allah. 21:24 Or have they taken for worship (other) gods besides him? Say, "Bring your convincing proof: this is the Message of those with me and the Message of those before me." But most of them know not the Truth, and so turn away.
  21. The Arab Mushrikeen had hundreds of gods which they worshipped. When Prophet (sallalahu alayhi was'sallam) conquered the city of Makkah and entered with honour, dignity as a conquerer he marched to Kabah. There were three hundred-and-sixty idols situated in and around the Kabah: “He started stabbing the Idols with a stick he had in his hand and reciting: "Truth (Islam) has come and Falsehood (disbelief) has vanished." [Ref: Bukhari, B43, H658] and in another hadith fallowing addition is made to words of Prophet (sallalahu alayhi was'sallam): “Lo! falsehood was destined to vanish.” “Truth has arrived, and falsehood can neither create anything from the beginning nor can It restore to life.”[15] [Ref: Muslim, B19, H4397] Next Prophet (sallalahu alayhi was'sallam) refused to enter the kabah with idols in it so he ordered idols to be taken out: “So they were taken out. The people took out the pictures of Abraham and Ishmael holding Azlams in their hands. Allah's Apostle said, "May Allah curse these people. By Allah, both Abraham and Ishmael never did the game of chance with Azlams." Then Prophet (sallalahu alayhi was'sallam) entered the Kabah and said: “Takbir at its corners but did not offer the prayer in it.” [Ref: Bukhari, B26, H671] Mushrikeen Of Arabia Took Their Idols As Gods Like Previous Nations: Allah (subhana wa ta'ala) narrates the story of Ibrahim (alayhis salam) when he asked the Mushrikeen of his Ummah: “When he said to his father and his people: "What do you worship?" They said: "We worship idols[L] and to them we are ever devoted." In reply to them Prophet Ibrahim (alayhis salam) asked them about their idols: “... "Do they hear you, when you call on (them)? "Or do they benefit you or do they harm (you)?" [Ref: 71: 70/73] In another verse Prophet (sallalalahu alayhi was'sallam) is instructed to question the Mushrikeen of Makkah with similiar question about the idols of Mushrikeen of Makkah: “... "How do you worship besides Allah something which has no power either to harm or benefit you? But it is Allah Who is the All-Hearer, All-Knower." [Ref: 5:76] Allah (subhana wa ta'ala) informs the Mushrikeen of Makkah: “And they worship besides Allah things that harm them not, nor profit them, and they say: "These are our intercessors with Allah." [Ref: 10:18] Allah (subhana wa ta'ala) states; even though the idols are unable to benefit or harm, or hear, or see, or create and possess no power over death or raising people to life the Mushrikeen have taken these idols as gods: “Yet they have taken besides Him other gods (i.e. alihah) who created nothing but are themselves created, and possess neither harm nor benefit for themselves, and possess no power (of causing) death, nor (of giving) life, nor of raising the dead.” [Ref: 25:3] Allah (subhana wa ta'ala) questions the Mushrikeen Makkah:“Do they attribute as partners to Allah those who created nothing but they themselves are created?” [Ref: 7:191] Exact meaning are revealed when the bani Israeel crossed the sea they saw a group of people worshipping idols: “... and they came upon a people devoted to some of their idols (in worship).” Then shaytaan misguided them and bani Israeel asked: "O Musa (Moses)! Make for us a god (i.e. idol) like they have gods (i.e. idols)." He said: "Verily, you are a people who know not." [Ref: 7:138] Prophet Musa (alayhis salam) pointed to the enormity of the sin which they asked him to commit by asking him to create a idol god for them. And drawing from the historical event of Musa (alayhis salam), Allah (subhana wa ta'ala) adressing the Mushrikeen of Makkah states: “Those whom they (Al-Mushrikun ) invoke besides Allah have not created anything, but are themselves created.” [Ref: 16:20] Meaning of Mushrikeen you call upon in worship to idols which are created by your own hands and they the idols have not created anything in creation of Allah, not even a fly: “... Verily those on whom you call besides Allah, cannot create (even) a fly, even though they combine together for the purpose. And if the fly snatches away a thing from them, they will have no power to release it from the fly. So weak are (both) the seeker and the sought.” [Ref: 22:73] In another verse Allah (subhana wa ta'ala) states that those idols who can not create anything and are created by the hands of people who worship them are gods:“Yet they have taken besides Him other gods (i.e. alihah) who created nothing but are themselves created, and possess neither harm nor benefit for themselves, and possess no power (of causing) death, nor (of giving) life, nor of raising the dead.” [Ref: 25:3] Mushrikeen Believed In Allah (subhana wa ta'ala): Mushrikeen of Arabia believed in Allah (subhana wa ta'ala); their supreme God created the space, earth who controlled the amoor e azaam (i.e. great afairs) of universe: “And if you were to ask them who created the heavens and the earth, they would surely say “Allah!” [Ref: 29:61] and same is affirmed in another verse: “If thou shouldst ask them: Who created the heavens and the earth? they would answer: Allah. Say: Praise be to Allah! But most of them know not.” [Ref: 31:25] Also believed that mercy as well as punishmed is ordained by Allah (subhana wa ta'ala) and only He can avert the punishment and withold his mercy. Hence Allah (subhana wa ta'ala) informs them of their actions: "If indeed, you ask them who is it that created the heavens and the earth, they would be sure to say, 'Allah'. Say : See you then the things that you invoke besides Allah? Can they, if Allah wills some penalty for me, remove His penalty?[11] Or if He will some grace for me, can they keep back His grace ?"[Ref: 39:38] In another verse Allah (subhana wa ta'ala) gives example of how truly and firmly the Mushrikeen believe; Allah (subhana wa ta'ala) punishes, averts punishment and grants mercy: “And when harm touches you upon the sea, those that you call upon besides Him are lost from you – except Him (Allaah alone). But when He brings you safely to land, you turn away (from Him). And man is ever ungrateful.” [Ref: 17:67] They turn away from Allah (subhana wa ta'ala) in meaning; they attribute their safe return to their idol gods: "Allah has said: "Take not (for worship) two gods: for He is just One Allah. then fear Me (and Me alone)." ... Yet, when He removes the distress from you, behold! some of you turn to other gods to join with their Lord."[Ref: 16:51/54] In another verse Allah (subhana wa ta'ala) instructs Prophet (sallalahu alayahi was'sallam) to say to the Mushrikeen: "...who is it that sustains you (in life) from the sky and from earth?”[6] Or who is it that has power over hearing and sight?[7] And who is it that brings the living from the dead and the dead from the living?[8] And who is it that rules and regulates all affairs? They will quickly say, Allah. Say : Will you not then show piety to Him'' [Ref: 10:31] and the questioning of Mushirkeen continues: “Say: Unto Whom (belongeth) the earth and whosoever is therein, if ye have knowledge? They will say: Unto Allah.[9]Say: Will ye not then remember? Say: Who is Lord of the seven heavens, and Lord of the Tremendous Arsh? They will say: Unto Allah (all that belongeth).[10] Say: Will ye not then keep duty (unto Him)? Say: In Whose hand is the dominion over all things and He protecteth, while against Him there is no protection, if ye have knowledge? They will say: Unto Allah (all that belongeth). Say: How then are ye bewitched? “[Ref: 23:84-89] Keeping with the theme of heavens and earth Allah (subhana wa ta'ala) states what the Mushrikeen would say if there were asked: “Who created the heavens and the earth, and constrained the sun and the moon (to their appointed work)? they would say: Allah. How then are they turned away? [...] And if thou wert to ask them: Who causeth water to come down from the sky, and therewith reviveth the earth after its death? they verily would say: Allah. Say: Praise be to Allah! But most of them have no sense.” [Ref: 29:61-63] Mushrikeen Associated Their Idol-Gods As Partners Of Allah (subhana wa ta'ala): Allah (subhana wa ta'ala) quotes Mushrikeen belonging to Prophet Hud's (alayhis salam) Ummah: “They said: "O Hud! No evidence have you brought us, and we shall not leave our gods for your (mere) saying! And we are not believers in you. All that we say is that some of our gods have seized you with evil (madness)." In response to the Mushrikeen Prophet Hud (alayhis salam) is reported to have said: "I call Allah to witness and bear you witness that I am free from that which you ascribe as partners in worship with Him (Allah). So plot against me, all of you, and give me no respite.” [Ref: 11:53/55] Just as Prophet Hud (alayhis salam) disassociated from associating god-partners to Allah (subhana wa ta'ala) Prophet (sallalahu alayhi was'sallam) was instructed to: “Say: "I invoke only my Lord (Allah Alone) and I associate none as partners along with Him." [Ref: 72:20] and in another verse he was instructed ask the Mushrikeen to invoke their god-partners to punish him: “Say "Call your (so-called) partners (of Allah) and then plot against me, and give me no respite!” [Ref: 7:195] And this was to establish that their idol god-partners of Allah (subhana wa ta'ala) are unable, hear, see, benefit or to do any harm: “Say: "How do you worship besides Allah something which has no power either to harm or benefit you? But it is Allah Who is the All-Hearer, All-Knower." [Ref: 5:76] Allah (subhana wa ta'ala) questions about the partners which the Mushrikeen attributed with Him: “Do they attribute as partners to Allah those who created nothing but they themselves are created?” Meaning, they the partners which the Mushrikeen assign to Allah (subhana wa ta'ala) they are created by the hands of Mushrikeen (i.e. idols) and these idols do not create anything in creation of Allah (subhana wa ta'ala). The verse continues: “No help can they give them, nor can they help themselves.” Meaning the partner idol-gods can not help the Mushrikeen nor these attributed partners to Allah (subhana wa ta'ala) can help themselves.[O] Further Allah (subhana wa ta'ala) states about these so called partners of His: “And if you call them to guidance, they follow you not. It is the same for you whether you call them or you keep silent.” [Ref: 7:191/193] Meaning if you call the idol-gods they can not hear your call for aid O Mushrikeen:[P]“Yet they have taken besides Him other gods (i.e. alihah) who created nothing but are themselves created, and possess neither harm nor benefit for themselves, and possess no power (of causing) death, nor (of giving) life, nor of raising the dead.” [Ref: 25:3] Allah (subhana wa ta'ala) in refutation to the creed of Mushrikeen states: “Or have they a god other than Allah? Exalted is Allah far above the things they associate with Him!” [Ref: 52:43] and in another verse Allah (subhana wa ta'ala) states about the partners which the Mushrikeen attributed to Him: “Behold! verily to Allah belong all creatures, in the heavens and on earth. And what do those who pray to the partners instead of Allah, follow? They follow nothing but conjecture, and they do nothing but make guesses.” [Ref: 10:66] Idols As Subordinate God-Partners Of Allah (subhana wa ta'ala):
  22. yeh article abhi complete nahin likh raha hoon: =================================== Mushrikeen Believed Their Idols To Be Gods: Introduction: During many discussions with Wahhabi's on various issues relating to Tawassul it was noted that they believe; Mushrikeen of Makkah were declared Mushrikeen for taking intercessors, protectors with Allah (subhana wa ta'ala) and not for taking idol-gods as partners with Allah (subhana wa ta'ala). Some even held to opinion that Mushrikeen did not take their idols to be gods but they considered them as creation of Allah (subhana wa ta'ala) as such they took them as intercessors, protectors with Allah (subhana wa ta'ala).[/] and due to this beliefe of Mushrikeen; Allah (subhana wa ta'ala) declared them Mushrikeen in Quran. And in a recent discussion in which the Wahhabi's position was that use of Taweez is Shirk and the people who use Taweez are Mushrikeen; when the Wahhabi was cornered with correct understanding regarding use of Medicine/Taweez.[*] Tactically he made the fallowing statement: 'If this is the case then Ali even the Mushrikeen of Makkah were not guilty of Shirk because they did not expect anything from their Idols directly.'[P] then he asked me thought provoking question: 'So what is the difference between your beliefe and the beliefe of Mushrikeen?'["]To which my answer was clear and unambigious: "My beliefe is 'La ilaha il Allah.' and the Mushrikeen took their idols as gods as partners with Allah (subhana wa ta'ala) and for this reason they were declared Mushrikeen." To which the Wahhabi replied; “Mushrikeen did not take their idols as gods but they took Allah (subhana wa ta'ala) has their God and took the idols as intercessors with Him.”[&--#60;] I informed him to believe in what he stated and disbelieve in position of Ahle Sunnat is clear cut kuffr. A indirect, implicit denial, rejection of many verses of the Quran which unambigously establish Mushrikeen of Makkah took their idols as gods.[^] With this I ended the disscusion and reffused to hear another word in order to prevent him from further deviation into apostasy. Advised him to read on the topic and seek clarification from Wahhabi scholars and promised him that I will write something to explain, establish the position of Ahle Sunnat so he might benefit from it. Propogation of half truths by proponents of Wahhabi'ism; Mushrikeen believed in Allah (subhana wa ta'ala) as a God. Add to this faulty understanding of Shirk as'Sifaat[H] then compound it by preaching; Mushrikeen took their idols as intercessors for which they were declared Mushrikeen. Based on this the juhala of Wahhabi sect come to conlusion; “The Arabs were declared Mushrikeen for taking intercessors with Allah (subhana wa ta'ala).” And when they are confronted with; no they were declared Mushrikeen because they took their idols as gods and as subordinate gods to Allah (subhana wa ta'ala), they reject it. Hence the focus of this article would be to establish with clear evidence of Quran, Sunnah; Arabs were declared as Mushrikeen for elevating their idols as subordinate gods to Allah (subhana wa ta'ala). Historical Origins Of Some Idols Of Mushrikeen: Allah (subhana wa ta'ala) quotes Mushrikeen as stating: "And they [the Mushrikeen] have said [to other Mushrikeen]: 'You shall not leave your gods: nor shall you leave Wadd, nor Suwa', nor Yaghuth, nor Ya'uq nor Nasr.” [Ref:71:23] These associates of Mushrikeen of Arabia originally were worshipped by people of Nuh (alayhis salam): “All the idols which were worshipped by the people of Noah were worshipped by the Arabs later on. As for the idol Wadd, it was worshipped by the tribe of Kalb at Daumat-al-Jandal; Suwa' was the idol of (the tribe of) Murad and then by Ban, Ghutaif at Al-Jurf near Saba; Yauq was the idol of Hamdan, and Nasr was the idol of Himyr, the branch of Dhi-al-Kala.'” Then the hadith goes on to reveal: “The names (of the idols) formerly belonged to some pious men of the people of Noah, and when they died Satan inspired their people to prepare and place idols at the places where they used to sit, and to call those idols by their names.” Under the influence of Shaytaans misguidance the people did as Shaytaan wished: “... but the idols were not worshipped till those people (who initiated them) had died and the origin of the idols had become obscure, whereupon people began worshipping them.” [Ref: Bukhari, B60, H442] Some of the Mushrikeen of Makkah worshipped Lat, Uzza, Manat, whom they called daughters[13] of Allah (subhana wa ta'ala). Allah (subhana wa ta'ala) addressing these godesses[14] states: “Have you seen Lat and Uzza. And other, the third, Manat?” [Ref: 53:19/20] The next two verses point out to the Mushrikeen their dislike of having daughters yet attribute to Allah (subhana wa ta'ala) daughters and then Allah (subhana wa ta'ala) states about these female dieties: “These are nothing but names which you have devised,- you and your fathers,- for which Allah has sent down no authority (whatever). They follow nothing but conjecture and what their own souls desire! Even though there has already come to them Guidance from their Lord!” [Ref: 53:23] in another verse of the Quran: "If not Him, ye worship nothing but names which ye have named,- ye and your fathers,- for which Allah hath sent down no authority: the command is for none but Allah. He hath ...” [Ref: 12:40] Idol Of Mushrikeen In Kabah:
  23. As salamu alayqum wr wb Sybrite baee Allah aap ko aap kee mehnat ki jaza e khair deh.Aap meray sawal ko ghaliban samjay nahin. Allah kee ibadat kay saath mushrikeen khudahoon kee ibadat kertay thay is kee Qurani daleel chahyeh. Aur baghair Allah khudahoon kee ibadat kay Allah kee ibadat ka maqbool nah honay kay aqeedeh kee daleel chahyeh. Meh ek article likh raha hoon. Jis ka maqsid Wahhabiat ka rad heh agar yeh dalahil millen toh bari madad hogi.
  24. Introduction: It is noted that in various cultures, religions and in presence of a stranger or a royalty[1] there is a certain behaviour, and language which is adopted to show respect. Our beloved Prophet (sallalahu alayhi was'sallam) is more worthy of respect then immoral, irreligious, disbelieving and believing folk.[2] A pious believer should show due respect to the Prophet (sallalahu alayhi was'sallam) with his actions as well as language one uses for Prophet (sallalahu alayhi was'sallam) and this respect if it emanates from heart with love of Prophet (sallalahu alayhi was'sallam)[3] then faith of a believer is perfect if its practised with other fundamental aspect of Islam. The goal of this article would be to highlight what the Quran states about respecting, and honouring beloved Prophet (sallalahu alayhi was'sallam). The good manners which we must observe and how the companions demonstrated unrivalled respect for beloved Prophet (sallalahu alayhi was'sallam). Honouring & Loving Prophet (sallalahu alayhi was'sallam): Allah (subhana wa ta'ala) states that honour is in His power, it is Allah (subhana wa ta'ala) who grants honour and grants disgrace to whom He wills: “Say: "O Allah. Lord of Power (And Rule), You givest power to whom You pleasest, and you strippest off power from whom You pleasest: You enduest with honour (izza) whom You pleasest, and You humiliate (zilla) whom You pleasest: In Your hand is all good. Verily, over all things You have power.” [Ref: 3:26] Allah (subhana wa ta'ala) states to whom He has granted honour: “They say, "If we return to Medina, surely the more honourable (al azza) will expel there from the meaner (a'zilla)." But izza (honour) belongs to Allah and His Messenger, and to the Believers; but the Hypocrites know not.” [Ref: 63:8] The honour, izza belongs to Allah (subhana wa ta'ala), beloved Messenger (sallalahu alayhi was'sallam) and the Momineen and those who believe in Prophet (sallalahu alayhi was'sallam) honour him: “[...] So it is those who believe in him, honour him, help him, and follow the light which is sent down with him,- it is they who will prosper." [Ref:7:157] in another verse: “In order that ye (O men) may believe in Allah and His Messenger, that ye may assist and honour him, and celebrate His praise morning and evening.”[4] [Ref: 48:9] Quranic Way To Honour Prophet (sallalahu alayhi was'sallam): Generally calling Prophet (sallalahu alayhi was'sallam) with his name or any other manner which is used by commoners for one another is also prohibited.[5] Allah (subhana wa ta'ala) has given a code of conduct which one must observe to honour Prophet (sallalahu alayhi was'sallam). The first rule Allah (subhana wa ta'ala) instructs the believers to adhere to is: “Do not make [your] calling of the Messenger among yourselves as the call of one of you to another.”[6] [Ref: 24:63] This rule is explained with a few examples in the verse of Quran: “O ye who believe! Raise not your voices above the voice of the Prophet, nor speak aloud to him in talk, as ye may speak aloud to one another,[7] lest your deeds become vain and ye perceive not.”[8] [Ref: 49:2] In another verse Allah (subhana wa ta'ala) instructs the believers: “O Ye who believe! Be not forward before Allah and His Messenger but fear Allah for Allah is He Who hears and knows all things.”[9] [Ref: 49:1] A result of being forward is that one will either intervene while Prophet (sallalahu alayhi was'sallam) is speaking or raise the voice above the voice of Prophet (sallalahu alayhi was'sallam). Or sit in his presence with extended legs feet facing him or other people which is highly inappropriate behaviour. Therefore being reserved and on the best manners is fundamental part of honouring beloved Messenger (sallalahu alayhi was'sallam) when one visits him in his heavenly resting place.[10] General rule derived from this verse of Quran is not to behave in presence of Prophet (sallalahu alayhi was'sallam) in a manner which portrays Prophet (sallalahu alayhi was'sallam) as a meeting with commoner but treat him with respect and honour. Behave in his presence that there is no indication of him being treated as a commner. Jibraeel (alayhis salam) Teaching Deen: Angel Jibraeel (alayhis salatu was'sallam) came to Prophet (sallalahu alayhi was'sallam) to enquire about the fundamental teachings religion of Islam. He asked Prophet (sallalahu alayhi was'sallam) to inform him of Islam, Iman, Ihsan, when the day of judgement will take place and then about the signs of judgement day: “[...] My father, Umar ibn al-Khattab, told me: One day we were sitting in the company of Allah's Apostle (peace be upon him) when there appeared before us a man dressed in pure white clothes, his hair extraordinarily black. There were no signs of travel on him. None amongst us recognized him. At last he sat with the Apostle (peace be upon him) He knelt before him placed his palms on his thighs and said: Muhammad, inform me about al-Islam. [...] He (the inquirer) said: You have told the truth. He (Umar ibn al-Khattab) said: It amazed us that he would put the question and then he would himself verify the truth. He (the inquirer) said: Inform me about Iman (faith). [...] He (the inquirer) said: You have told the truth. He (the inquirer) again said: Inform me about al-Ihsan (performance of good deeds). [...] He (the enquirer) again said: Inform me about the hour (of the Doom).[11] [...] He (the inquirer) said: Tell me some of its indications. He (the Holy Prophet) said: [...]He (the narrator, Umar ibn al-Khattab) said: Then he (the inquirer) went on his way but I stayed with him (the Holy Prophet) for a long while. He then, said to me: Umar, do you know who this inquirer was? I replied: Allah and His Apostle knows best. He (the Holy Prophet) remarked: He was Gabriel (the angel). He came to you in order to instruct you in matters of religion.” [Ref: Muslim, Book 1, Hadith 1] Prophet (sallalahu alayhi was'sallam) explained[12] each query of Jibraeel (alayhis salam) and after Jibraeel (alayhis salam) departed he informed the companions: “He came to you in order to instruct you in matters of religion.” Apart from the apparent queries and their answers the very behaviour of Jibraeel (alayhis salam) was also part of teaching which he was instructed to teach to companions. Note Jibraeel (alayhis salam) knelt in front of Prophet (sallalahu alayhi was'sallam) as one would kneel in prayers (i.e. position of Jalsa) which is gesture of respect, devotion, and submission. After which Jibraeel (alayhis salam) places his both hands on thighs of Prophet (sallalahu alayhi was'sallam) for this to happen it must be that Jibraeel (alayhis salam) was in close proximity to Prophet (sallalahu alayhi was'sallam) and must have been leaning forward and looking down into lap of Prophet (sallalahu alayhi was'sallam) because to looking into eyes or at the face of esteemed Prophet (sallalahu alayhi was'sallam) for prolonged time would demonstrate lack of respect for beloved Prophet (sallalahu alayhi was'sallam). After Prophet (sallalahu alayhi was'sallam) finished Jibraeel (alayhis salam) said: “You have told the truth.” this was to demonstrate the companions that one must not question the knowledge of Prophet (sallalahu alayhi was'sallam) rather blindly affirm what he tells them. All this is demonstration of respect and reverence of Prophet (sallalahu alayhi was'sallam) which Jibraeel (alayhis salam) was showing so the believers when they enquire about something they imitate the manners which Jibraeel (alayhis salam) demonstrated. Hadhrat Abu Bakr's (radiallah 'tala anh) Reverence Of Prophet (sallalahu alayhi was'sallam): Prophet (sallalahu alayhi was'sallam) went to make peace between Bani Amr bin Auf at Quba and he was delayed. In absence of Prophet (sallalahu alayhi was'sallam) Hadhrat Bilal (radiallah ta'ala anh) went to Hadhrat Abu Bakr (radiallah ta'ala anh) to ask him to lead the prayers. While the prayer was in progress Prophet (sallalahu alayhi was'sallam) arrived and walked between the rows until he was in the first row: “The people clapped[13] their hands. Abu Bakr (radiallah ta'ala anh) never glanced sideways in his prayer but when the people continued clapping, Abu Bakr (radiallah ta'ala anh) looked and saw Allah's Apostle (sallalahu alayhi was'sallam). Allah's Apostle (sallalahu alayhi was'sallam) beckoned him to stay at his place.” but Hadhrat Abu Bakr (radiallah ta'ala anh) retreated to the first row and then Prophet (sallalahu alayhi was'sallam) led the companions in prayers. After the prayers Prophet (sallalahu alayhi was'sallam) enquired of Hadhrat Abu Bakr (radiallah ta'ala anh) to why he did not remain in the place of Imam to lead the companions in prayers he replied: “Abu Bakr (radiallah ta'ala anh) replied, "How can Ibn Abi Quhafa (i.e. Abu Bakr) dare to lead the prayer in the presence of Allah's Apostle (sallalahu alayhi was'sallam)!" [Ref: Bukhari, B11, H652] Implying that he is not worthy of leading the prayers when Prophet (sallalahu alayhi was'sallam) is himself present and this is confirmed explicitly in another hadith: "It does not befit the son of Al Quhafa to lead the prayer in the presence of Allah's Apostle (sallalahu alayhi was'sallam).” [Ref: Bukhari, B22, H309] Hadhrat Abu Bakr's (radiallah ta'ala anh) was perfectly capable of leading the prayers in the presence of Prophet (sallalahu alayhi was'sallam) because Prophet (sallalahu alayhi was'sallam) had instructed him to do so His instruction is proof that he had ability otherwise Prophet (sallalahu alayhi was'sallam) would not have instructed him to do so. Therefore statement of Hadhrat Abu Bakr (radiallah ta'ala anh): "It does not befit the son of Al Quhafa to lead the prayer in the presence of Allah's Apostle (sallalahu alayhi was'sallam).” has to be interpreted to mean statement of humility. At the same time this statement shows deep love, respect which he had for Prophet (sallalahu alayhi was'sallam) as well as high lighting the greatness and superiority of Prophet (sallalahu alayhi was'sallam). Hadhrat Ali's (radiallah ta'ala anh) Respect & Love For Prophet (sallalahu alayhi was'sallam): Prophet (sallalahu alayhi was'sallam) departed from Madinah with intention of performing Umra in Makkah and before entering Makkah Prophet (sallalahu alayhi was'sallam) sent one of his companions to seek permission from its polytheist inhabitants to enter Makkah for Umra. They agreed to sign a peace treaty on the certain conditions[14] one being that Muslims will not be allowed to enter Makkah to perform Umra this year but the permission for Prophet (sallalahu alayhi was'sallam) to perform Umra was for next year.[15] The Mushrikeen of Makkah were reluctant to accept certain part of treaty of Hudaibiyah. Their first objection was to the word ir'Rahma of bismillah[16] which Prophet (sallalahu alayhi was'sallam) dictated to Hadhrat Ali[17] (radiallah ta'ala anh). Reason being Suhail not knowing the meaning of ir'Rahma, which introduce ambiguity in the sentence of bismillah therefore entire meaning of bismillah was in question: “[…] Suhail said: As for" Bismillah," we do not know what is meant by" Bismillah-ir-Rahman-ir-Rahim". But write what we understand, ..." The companions refused to comply to this, but when Prophet (sallalahu alayhi was'sallam) instructed the Hadhrat Ali (radiallah ta'ala anh) to cross out: “bismillah-ir-Rahman-ir-Rahim.” and write: “Bi ismika allahuma. (i.e. By your name o Allah!).” he did so. Then Prophet (sallalahu alayhi was'sallam) dictated: "This is the peace treaty which Muhammad, Allah's Apostle has concluded." to which Suhail said: "By Allah, if we knew that you are Allah's Apostle we would not prevent you from visiting the Kaba, and would not fight with you. So, write: "Muhammad bin Abdullah." [Ref: Bukhari, B50, H891] in another hadith Suhail said: “... write your name and the name of your father.” [Ref: Muslim, B19, H4404] In reply to Suhail Prophet (sallalahu alayhi was'sallam) took oath on the name of Allah (subhana wa ta'ala) and stated that he is Prophet of Allah (subhana wa ta'ala) irrespective of you believe me or not.Then he instructed Hadhrat Ali (radiallah ta'ala anh) to erase: “Muhammad ur'rasool-allah.” and instead write: “Muhammad bin Abdullah." [Ref: Bukhari, B50, H891] as Suhail demanded but Hadhrat Ali (radiallah ta'ala anh) said: "By Allah I will never erase it."[18] [Ref: Bukhari, B53, H408] due to immense love and respect which he had for Prophet (sallalahu alayhi was'sallam). Then Prophet (sallalahu alayhi was'sallam) himself erased it: “... and 'Ali wrote: Ibn 'abdullah.” [Ref: Muslim, B19, H4403] to complete the sentence.. This act of disobedience was out of respect, with intention of respect, and this is only form of disobedience to beloved Prophet's (sallalahu alayhi was'sallam) permitted in Islam. It was committed to maintain higher level of respect for beloved Prophet (sallalahu alayhi was'sallam) any other act of disobedience is reprehensible. Therefore erasing of words Muhammed Allah's (subhana wa ta'ala) Apostle was not blameworthy or reprehensible or detrimental to iman of Hadhrat Ali (radiallah ta'ala anh) because instruction to do so was from Prophet (sallalahu alayhi was'sallam) and obedience to beloved Messenger (sallalahu alayhi was'sallam) is righteousness. Hadhrat Qubath ibn Ashyam (radiallah ta'ala anh) Respect For Beloved Prophet (sallalahu alayhi was'sallam): Hadhrat Qubath ibn Ashyam (radiallah ta'ala anh) was older then Prophet (sallalahu alayhi was'sallam) in age and Hadhrat Uthman ibn Affan (radiallah ta'ala anh) enquired from him: “Are you akbar or Allah's Messenger (sallalahu alayhi was'sallam)?” Hadhrat Uthman (radiallah ta'ala anh) used the word akbar in meaning of older and not greater in rank, but upon being asked this Hadhrat Qubath ibn Ashyam (radiallah ta'ala anh) replied: “... Allah's Messenger (sallalahu alayhi was'sallam) is akbar (i.e. greater in rank) then me but I was born before him.”[19] This demonstrates that in understanding of Sahabi (radiallah ta'ala anh) being akbar meant greater in rank as well as older. Therefore he affirm the superiority of beloved Prophet (sallalahu alayhi was'sallam) over himself and then state that he was born before beloved Prophet (sallalahu alayhi was'sallam).[20] This shows the deep respect which companions had for beloved Prophet (sallalahu alayhi was'sallam). Conclusion: Allah (subhana wa ta'ala) as taught model behavior in Quran which the believer must adopt in presence of Prophet (sallalahu alayhi was'sallam), but in addition to this Allah (subhana wa ta'ala) has stated: “When it is said to them (i.e. munafiqeen): "Believe as the others believe:" They (i.e. the munafiqeen) say: "Shall we believe as the fools (i.e. Sahabah) believe?" ...” [Ref: 2:13] From this it can be deduced, the Muslims are instructed to believe like the companions and only the munafiqeen will object to believing in Prophet (sallalahu alayhi was'sallam) as they believed. Sunnah of companions recorded in ahadith reveal how the companions of beloved Prophet (sallalahu alayhi was'sallam) believed in various verses of Quran which instruct respect, honouring of beloved Prophet (sallalahu alayhi was'sallam). The ahadith reveal companions had immense respect and love for Prophet (sallalahu alayhi was'sallam). They went to extraordinary levels to ensure; Prophet (sallalahu alayhi was'sallam) is rightly honoured and respected. The honourable status of Prophet (sallalahu alayhi was'sallam) is very high therefore the manners, language, tone and loudness of voice, all are subject to abnormal restrictions. Hadhrat Abu Bakr (radiallah ta'ala anh) as well as Hadhrat Ali (radiallah ta'ala anh) both refused to comply with orders of beloved Prophet (sallalahu alayhi was'sallam) because their orders were to do something which they considered disrespect of Prophet (sallalahu alayhi was'sallam). Hadhrat Qubath ibn Ashyam (radiallah ta'ala anh) did not consider using word akbar in comparison to Prophet (sallalahu alayhi was'sallam), and Jibraeel (alayhis salam) knelt in front of beloved Prophet (sallalahu alayhi was'sallam) placed his hands on beloved Prophet’s (sallalahu alayhi was'sallam) thighs and respectfully enquired and affirmed the answers as a righteous believer affirms as part of his/her belief what ever beloved Prophet (sallalahu alayhi was'sallam) stated. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi FootNotes: - [1] In UK there is a specific protocol which people have to fallow then they meet the Queen. Physical contact with Queen apart from hand shake is considered being too forward. One has to wait until queen extends her for hand-shake and then carefully and softly shake her hand, holding her hand firmly or bumping into her hand as well as initiating the hand shake is considered improper manners. Her male subjects are expected to bow slightly and her female subjects curtsy. - [2] Hadhrat Umar (radiallah ta'ala anh) visited Prophet (sallalahu alayhi was'sallam) and he wept when he saw, Prophet (sallalahu alayhi was'sallam) sleeping on mat made from palm fibre. Prophet (sallalahu alayhi was'sallam) enquired: “Ibn Khattab, what wakes you weep?” to which he replied: “... Apostle of Allah, why should I not shed tears! This mat has left its marks on your sides and I do not see in your store room (except these few things) that I have seen; Caesar and Closroes are leading their lives in plenty whereas you are Allah's Messenger. His chosen one, and that is your store!” and beloved Prophet (sallalahu alayhi was'sallam) replied: “Ibn Khattab, aren't you satisfied that for us (there should be the prosperity) of the Hereafter, and for them (there should be the prosperity of) this world?” [Ref: Bukhari, B9, H3507] To which Hadhrat Umar (radiallah ta'ala anh) replied in affirmative to that he is satisfied with akhira over dunya. The main purpose for narrating this event is to show that Hadhrat Umar (radiallah ta'ala anh) wished for Prophet (sallalahu alayhi was'sallam) the comfort of life because beloved Prophet (sallalahu alayhi was'sallam) is superior then king Caesar. Based on principle of Hadhrat Umar (radiallah ta'ala anh); beloved Prophet (sallalahu alayhi was'sallam) superiority over Caesar , Closrose generally all Kings, Queens, Presidents and noblemen is established. Therefore he should be loved, respected, honoured, obeyed, more then these people and every behaviour which is for respect should be adopted to honour and to show respect him with exception to what is prohibited in Sharia. And it is established; the manner in which the companions respected and loved beloved Prophet (sallalahu alayhi was'sallam) was more then the kings of his time: “[...] "O people! By Allah, I have been to the kings and to Caesar, Khosrau and An-Najashi, yet I have never seen any of them respected by his courtiers as much as Muhammad is respected by his companions. [...]” [Ref: Bukhari, B50, H891] When righteous believer visits to beloved Prophet (sallalahu alayhi was'sallam) in Madina he should think of how he sits, stands, talks, walks, in presence of Prophet (sallalahu alayhi was'sallam) because he visits a living Prophet (sallalahu alayhi was'sallam). - [3] Momin does not become Momin until he loves RasoolAllah (sallalahu alayhi was'sallam) more then his parents, wife, children, wealth; anything which is valueable to a man or to a woman. [Ref: Quote Hadith] - [4] Celebrating the praise in the morning and evening has to be understood in light of this verse: “Then celebrate the praises of thy Lord again and again, and glorify Him in the evening and in the morning." [Ref: 3:41] and in another verse: “Send not away those who call on their Lord morning and evening, seeking His Wajh (i.e. literally 'face' but implies pleasure).” [Ref: 6:52] - [5] Also calling Prophet (sallalahu alayhi was'sallam) with four or a finger gesture or calling him with a derogatory nickname is prohibited according to this verse of the Quran. - [6] “Make not the calling of the messenger among you ...” [i.e.] do not call the Prophet (pbuh) by his name saying: O Muhammad, (as your calling one of another) by name. You should rather respect him, show deference towards him and honour him by saying: " O Prophet of Allah " , " O Messenger of Allah " , " O Abu'l-Qasim ...” [Ref: Tafsir Ibn Abbas] “Do not, among yourselves, consider the calling of the Messenger to be like your calling of one another ...” by saying, ‘O Muhammad!’ (s), but say, ‘O Prophet of God’, or, ‘O Messenger of God!’ gently, respectfully and in a low voice. Verily God ...” [Ref: Tafsir Al Jalalayn] - [7] One group of people raised their voice out side the houses of Ummahatul Momineen while seeking beloved Messenger (sallalahu alayhi was'sallam); Allah (subhana wa ta'ala) with regarding them says: “Those who shout out to thee from without the inner apartments - most of them lack intelligence.” [Ref: 49:4] - [8] It is narrated: “… Abu Bakr and 'Umar were on the verge of destruction (and that was because): When the delegate of Bani Tamim came to the Prophet, one of them (either Abu Bakr or 'Umar) recommended Al-Aqra' bin Habis At-Tamimi Al-Hanzali, the brother of Bani Majashi (to be appointed as their chief), while the other recommended somebody else. Abu Bakr said to 'Umar, "You intended only to oppose me." 'Umar said, "I did not intend to oppose you!" Then their voices grew louder in front of the Prophet whereupon there was revealed: 'O you who believe! Do not raise your voices above the voice of the Prophet..a great reward.' (49.2-3) Ibn Az-Zubair said, 'Thence forward when 'Umar talked to the Prophet, he would talk like one who whispered a secret and would even fail to make the Prophet hear him, in which case the Prophet would ask him (to repeat his words)."[Ref: Bukhari, B92, H405] Hadhrat Umar's (radiallah ta'ala anh) voice became so low due to respect that Prophet (sallalahu alayhi was'sallam) had to repeatedly ask him to repeat but Hadhrat Abu Bakr's (radiallah ta'ala anh) voice was such that Prophet (sallalahu alayhi was'sallam) did not need to ask him to repeat again: “'Umar used to speak in such a low tone that the Prophet had to ask him to repeat his statements." But Ibn Az-Zubair did not mention the same about his (maternal) grandfather (i.e. Abu Bakr).” [Ref: Bukhari, B60, H368] Allah (subhana wa ta'ala) states about these two purified personalities: “Those that lower their voices in the presence of Allah's Messenger,- their hearts has Allah tested for piety, for them is Forgiveness and a great Reward.” [Ref: 49:3] - [9] In these ayaat, Allah the Exalted teaches His faithful servants the good manners they should observe with the Messenger , which are respect, honour and esteem. Allah the Exalted and Most Honoured said ...” [Ref: Tafsir Ibn Kathir] “O you who believe! Do not be forward in the presence of God and His Messenger…He said:Verily, God, Exalted is He, has instructed His believing servants in propriety (adab). The meaning is: ‘Do not speak before he [the Prophet] speaks’. Then when he speaks, move forward towards him, hearkening and listening to him; …and fear God, regarding the neglect of His rights, and the loss of reverence for Him. Surely God hears what you say, and knows what you do. His words: ...” [Ref: Tafsir Al Tustari] - [10] Prophets (alayhis salatu was'sallam) are alive in their graves: “And ask those We sent before you of Our messengers; have We made besides the Most Merciful deities to be worshipped?” [Ref: 43:45] Allah's (subhana wa ta'ala) instruction to ask the previous Prophets (alayhis salatu was'sallam) indicates; Prophets (alayhis salatu was'sallam) are alive because asking a question indicates that one being asked possess the means to reply. Primarily the questioner must posses ability to pose the question and speak loud enough so the questioned can hear it. In this context the questioner is beloved Prophet (sallalahu alayhi was'sallam) and he is questioning the Prophets (alayhis salatu was'sallam) who have passed away. The questioned must be at minimum alive, able to hear, able to respond otherwise questioning the one who can not hear or respond is foolishness and Allah (subhana wa ta'ala) does not instruct foolish actions. This is supported by many ahadith: “... Allah's Messenger (sallalahu alayhi was'sallam) said, "Invoke many blessings on me on Friday for it is witnessed. The angels are present on it, and no one will invoke a blessing on me without his blessing being submitted to me till he stops." I asked whether that applied also after his death, and he replied, "Allah has prohibited the Earth from consuming the bodies of the prophets; so Allah's prophet is alive and given provision. [Ref: Sunan Ibn Maja, Volume 1, Hadith 1627] This proves Prophets (alayhis salatu was'sallam) are alive hence Allah (subhana wa ta'ala) and this is also true for our beloved Prophet (sallalahu alayhi was'sallam): ”... Allah's Messenger (sallalahu alayhi was'sallam) said: Whoever visits my grave after my death it is same he has visited me in my life.” [Ref: Tabarani, Volume 12, Hadith 406] This leads to the main point; because beloved Prophet (sallalahu alayhi was'sallam) is alive in his heavenly abode if one attends the heavenly abode of beloved Prophet (sallalahu alayhi was'sallam) in Madinah ash'Shareef one must adhere to all the good manners and abstain from what Allah (subhana wa ta'ala) prohibited in Quran. Refrain from forms of acts, speech which insinuate disrespect or shows lack of Adab for beloved Prophet (sallalahu alayhi was'sallam). One must observe all the formalities which one would observe in presence of beloved Prophet (sallalahu alayhi was) during his life time. - [11] Jibraeel (alayhis salam) inquired: “Inform me about the hour (of the Doom).” and in response to Jibraeel's (alayhis salam) inquiry Prophet (sallalahu alayhi was'sallam) replied: “One who is asked knows no more than the one who is inquiring (about it).” The meaning of this statement of Prophet (sallalahu alayhi was'sallam) can be two fold; if Prophet (sallalahu alayhi was'sallam) knew the when the end of Time will take place then it will mean Jibraeel (alayhis salam) too knows. And if Prophet (sallalahu alayhi was'sallam) didn't knew then the meaning is like Prophet (sallalahu alayhi was'sallam) Jibraeel (alayhis salam) also does not know. The answer of Prophet (sallalahu alayhi was'sallam) is unclear it tells the reader/listener about nothing. In another hadith same question was posed by another companion: “A man asked the Prophet about the Hour (i.e. Day of Judgement) saying, "When will the Hour be?" The Prophet said, "What have you prepared for it?" The man said, "Nothing, except that I love Allah and His Apostle." The Prophet said, "You will be with those whom you love." [Ref: Bukhari, B57, H37] but here too Prophet (sallalahu alayhi was'sallam) did not answer the question instead asked the companion a question: "What have you prepared for it?" This deliberate ambiguity and avoidance is proof; Prophet (sallalahu alayhi was'sallam) was not permitted to make the knowledge of it public because Allah (subhana wa ta'ala) wanted to keep it hidden: "Verily the Hour is coming - My design is to keep it hidden - for every soul to receive its reward by the measure of its Endeavour.” [Ref: 20:15]. Note on the basis of inquiry and reply of Prophet (sallalahu alayhi was'sallam) one may argue: 'Only purpose of Jibraeel (alayhis salam) to inquire from Prophet (sallalahu alayhi was'sallam) was to gain knowledge about what he did not know.' and then conclude: 'Jibraeel (alayhis salam) did not know about the Hour therefore Prophet (sallalahu alayhi was'sallam) knows no better about the Hour.' This reasoning conflicts with the established fact; the purpose of Jibraeel (alayhis salam) was to educate the companions and not to gain knowledge for himself: “He was Gabriel (the angel). He came to you in order to instruct you in matters of religion.”[Ref: Muslim, B1, H1] Therefore the reply of Prophet (sallalahu alayhi was'sallam) taught the companions that any question about inquiring about the time, date of end of Time will be answered ambiguously. - [12] Al Islam was explained with fallowing words: “... that you testify that there is no god but Allah and that Muhammad is the messenger of Allah, and you establish prayer, pay Zakat, observe the fast of Ramadan, and perform pilgrimage to the (House) if you are solvent enough (to bear the expense of) the journey.” and Iman with: “That you affirm your faith in Allah, in His angels, in His Books, in His Apostles, in the Day of Judgement, and you affirm your faith in the Divine Decree about good and evil.” Ihsan was defined by Prophet (sallalahu alayhi was'sallam) to mean: “That you worship Allah as if you are seeing Him, for though you don't see Him, He, verily, sees you.” in another version the hadith defines Ihsan as: “That you worship Allah as if you are seeing Him, and in case you fail to see Him, then observe prayer (with this idea in your mind) that (at least) He is seeing you.” [Ref: Muslim, B1, H4] Finally about when the day of judgement will be Prophet (sallalahu alayhi was'sallam) stated: “One who is asked knows no more than the one who is inquiring (about it).” then on the request of Jibraeel (alayhis salatu was'sallam) informed him of signs of the day of judgement: “That the slave-girl will give birth to her mistress and master, that you will find barefooted, destitute goat-herds vying with one another in the construction of magnificent buildings.” - [13] It is not permitted for men to clap during the prayers because Prophet (sallalahu alayhi was'sallam): “... addressed the people and said, "O people! Why did you start clapping when something happened to you in the prayer? clapping is for women. Whenever one is confronted with something unusual in the prayer one should say, 'Subhan Allah'." [Ref: Bukhari, B22, H309]
  25. - [14] Condition of Prophet (sallalahu alayhi was'sallam) for the treaty was that they allow the Muslims to perform Umra: “On the condition that you allow us to visit the House so that we may perform Tawaf around it." The Mushrikeen gave fallowing conditions: "We also stipulate that you should return to us whoever comes to you from us, even if he embraced your religion." [Ref: Bukhari, B50, H891] “... anyone who joined them (i.e. the Mushrikeen) from the Muslims, the Meccans would not return him, ...” [Ref: Muslim, B19, H4404] “... and would not carry weapons except swords and would not stay in Mecca except for the period they are allowed (i.e. three days). ...” [Ref: Muslim, B19, H4404] in another hadith: “... Prophet and his companions would enter Mecca and stay there for three days, and that they would enter with their weapons in cases.” [Ref: Bukhari, B49, H862] Next year when the companions came to perform Umra after three days the Mushrikeen asked the Prophet (sallalahu alayhi was'sallam) to leave: “... When Allah's Apostle had entered Mecca and three days had elapsed, the Meccans came to 'Ali and said, "Let your friend (i.e. the Prophet) quit Mecca." Ali informed Allah's Apostle about it and Allah's Apostle said, "Yes," and then he departed.” [Ref: Bukhari, B53, H408] - [15] Their reason for not permitting it this year was; Arabs will say the Mushirkeen of Makkah capitulated out of fear: "On the condition that you allow us to visit the House (i.e. Ka'ba) so that we may perform Tawaf around it." Suhail said, "By Allah, we will not (allow you this year) so as not to give chance to the 'Arabs to say that we have yielded to you, but we will allow you next year. So, the Prophet got that written.” [Ref: Bukhari, B50, H891] also in another hadith it is affirmed: “... Allah's Apostle set out for the 'Umra but the pagans of Quraish prevented him from reaching the Ka'ba. So, he slaughtered his sacrifice and got his head shaved at Al-Hudaibiya, and agreed with them that he would perform 'Umra the following year and ...” [Ref: Bukhari, B49, H864] - [16] ”... suhail said, "As for 'Beneficent,' by Allah, I do not know what it means." [Ref: Bukhari, B50, H891] - [17] “So Ali bin Abi-Talib started writing the treaty between them. He wrote, ...” [Ref: Bukhari, B53, H408] “The Prophet (may peace be upon him) said to 'Ali: write" In the name of Allah, most Gracious and most Merciful.” [Ref: Muslim, B19, H4404] - [18] Previously Hadhrat Abu Bakr (radiallah ta'ala anh) and in this case Hadhrat Ali (radiallah ta'ala anh) refused to comply with the orders of Allah's apostle (sallalahu alayhi was'sallam) out of deep love and unrivalled respect which they had for him. Readers should note that Allah (subhana wa ta'ala) has instructed obedience in Quran to Allah (subhana wa ta'ala) and his Messenger (sallalahu alayhi was'sallam). Yet despite their disobedience Messenger (sallalahu alayhi was'sallam) did not reprimand them in any way or stated anything which showed disapproval of their actions. This leads to the understanding; acting contrary to instructions of Messenger (sallalahu alayhi was'sallam) with intention and out of respect is not reprehensible sharaee disobedience. - [19] “Sayyidina Qays ibn Makhramah narrated: I was born as was Allah's Messenger in the year of the Elephant. Uthman ibn Affan asked Qubath ibn Ashyam of Banu Yamar ibn Layth: “Are you akbar or Allah's Messenger (sallalahu alayhi was'sallam)? He said, Allah's Messenger (sallalahu alayhi was'sallam) is akbar then me but I was born before him. He added, 'And I saw the droppings of green birds having faded.” [Ref: Sunan at-Tirmadhi, Book 52, Chapter 4, Hadith 3639] - [20] “O [people] of faith! Do not address (i.e. the Messenger): [with word] ra'ina, but [use word] unthurna; and listen [to him speaking]: ...” [Ref: 2:104] The Arabic word ra'ina but it was used by companions to ask beloved Prophet (sallalahu alayhi was'sallam) to explain the point again or in a way so they too can grasp it. In Hebrew the word roi'na means shepherd so they would use distort the pronunciation of ra'ina to roi'na and joke amongst them selves about getting away with insulting Prophet (sallalahu alayhi was'sallam) in public. The pronunciation of ra'ina and roi'na is pretty much same and due to this ambiguity the Jews used it to insult Prophet (sallalahu alayhi was'sallam) [see, 4:46]. Therefore Allah (subhana wa ta'ala) forbade the usage of words which may be misconstrued to insult and disrespect beloved Prophet (sallalahu alayhi was'sallam). Hadhrat Qubath ibn Ashyam (radiallah ta'ala anh) based on the hokam of this verse of Quran stated: “... Allah's Messenger (sallalahu alayhi was'sallam) is akbar (i.e. greater in rank) then me but I was born before him.”