MuhammedAli

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  1. As-Salam alayqum wr wb Baee, simple baat heh ahle kuffr kay khilaaf jang ka hokam hakim deta heh yeh kissi movement ka kaam nahin heh. Dosri bari waja yeh heh kay Sunniyoon meh Jihaad ka biyaan nahin keeya jata. Sirf fazail e rasoolAllah (sallalahu alayhi was'sallam), sahabah, radd e ahle biddat o kuffr, taq deen mehdood ker deeya gaya heh. Aur har kissi kay saath, peace, compassion, tolerance, love, harmony, brotherhood ki ghalt taleem had taq deh gaee heh kay Sunni abh apnay parahay ka farq nahin kertay. Shia aya us ko beti nikkah meh deh deeh, Wahhabi ko be, Deobandi ko be, joh kutta bila gar ayah us ko musalman maan ker beti ka rishta deh deeya. Aur agar kissi ko bataya jahay kayyeh ghalt heh toh agay say jawab ata heh, hamaray nabi ka ummati heh aur kalmah woh be toh perta heh nah. Yeh sab baqwas gumra sufiyoon aur gumra peeroon ka fasad heh, deen e islam meh peace, tolerance, love, campassion, harmony sab kuch sirf us kay leyeh heh joh Ahle sunnat ho baqiyoon say nafrat aur door rehnay kee taleem heh. Tareekh meh jang e azaadi joh 1850 kay qareeb huwi bot say Ulamah e Ahle Sunnat shaheed huway. Phir is kay baad keun kay joh group Jihad o qatal kee taleem deta thah woh group toh is jang kee nazr ho gaya, aur joh thoray rehtay thay halat kee na sazgi dekh ker khamosh ho gahay, aur phir say yeh Jihad say doori shoroon huwi joh abhi taq jari heh. Wahhabi muqallideen aur ghair muqalideen kay khilaaf saifi Jihad farz heh aur in ka qatal e aam kerna sawab ka kaam heh magar hakim e waqt kay hokam kay khilaaf esa kerna fasad pehlana heh. In kay khilaaf Jihad ka hokam wohi Hakim deh sakta heh joh Sunni aur muttaqi prezgar ho. Pakistan meh ya kissi be mulk meh yeh nahin ho sakta. Awal keun kay awaam Sunni janwaroon say be ziyada jahil aur apnarh heh, woh sharabi zaani ko tarjeeh detay hen muttaqi prezgar per, dosra gumrah sufiyoon ka bera gharq ho inoon nay logoon ko Ulamah say itna badzan ker deeya heh kay Sunni apnay sunni ulamah ko sirf galiyoon kay haq dar samajta hen aur bangi charsi zaani bangra kanjar aur dhool dhamaka sufiyoon ko sahih samajtay hen aur innee kee batoon per amal krtay hen. Allah hamaray halat ko us waqt taq nahin badlay ga jab taq aap aur meh aur ham Sunni apni gumrahi sufi soch ko nah chor denh. Khud be niyyat keren Jihad kee aur apnay dostoon ko be Jihad kee taleem denh aur Wahabiyoon kay qatal e aam per joh sawab aur inam o kiram hen woh fazail batahen. Inshallah meh future meh Ahle kuffr yehni wahhabiyoon kay khariji honay, un kay ahle kuffr honay, aur un kay wajib ul qatal, aur un kay qatil ko sawab o inaamat say nawaza janay per article likhoon ga. Mera aqeedah be yahi heh aur meh apnay dostoon ko taleem be yahi deta hoon aur aap be esa keren. Yeh gumra sufiyoon ke soch kay peace tolerance harmony, teddy bears, candles, roses, doves chor denh, aur agar aap nahin choren gay toh joh Somalia meh ho raha heh, joh Syria meh ho raha heh, aur joh Arabian peninsula meh ho chuka aap kay pakistan meh aap kay saath be hoga. Magar mujjay pata heh kay jis rasta per Ahle Sunnat chal peray hen us say yeh Peer kabi niklen gay aur nah mureed aur Pakistan meh wohi hoga joh ho raha heh aur ho chuka.
  2. Salam Alayqum wr wb Allamah Sayyid Ahmad Saeed Kazmi rahimullah alayhi ta'ala nay Tawheed kay bab meh Mushrikeen ka aqeedah biyaan keeya heh: "Agar kohi shakhs Allah ta'ala ki ibadat keray toh woh us waqt taq maqbool nahin ho sakti jab taq ke ibadis saliheen kee ibadat kay saath mazmoom nah ho balkay Allah ta'ala toh intihahi bulandi meh heh is leyeh is ke mukhas ibadat bekaar heh." Is ibarat meh jitnay bee point biyaan hen agar kissi baee kay ilm meh Qurani ya hadith kee daleel ilm meh ho toh biyaan ker denh please.
  3. As salamu alayqum wr wb, Moteram baee Allah ta'ala aap ko jaza e khair deh. Aap nay bari achi post kee magar aap nay ek ghalti kee: "... wasileh ko ikhtiyar krna shirk nahin balkay is wasileh ko ma'bood bana lena shirk heh." Ibarat is tera honi chahyeh thee: "... wasileh ko ikhtiyar krna shirk nahin balkay makhlooq e illahi ko ma'bood bana lena shirk heh." Aur saath yeh be add ker doon kay mabood wohi hota heh jis ko ila yehni god mana jahay, ghair khuda ko mabood kohi naihn banata. Shirk akbar dar haqiqat aqeedeh kee bunyad per lazam ata heh nah kay ibadat kernay say. Agar kohi kissi ko khuda maan leh aur us ke ibadat nah keray aur nah hee apnay khud sakhta khuda kee ibadat ka aqeedah rakhta ho, woh tab be Mushrik heh, balkay agar woh khudsakhta khuda ko gaseeteh, us kay ooper peshab keray tab be mushrik hee hoga. Shirk Akbar aqeedeh kee bunyad per lazam ata heh.
  4. With regards to your refference five, it states that when a Sahabi read the verse: "O Prophet! Truly We have sent you as a Witness, a Bearer of Glad Tidings, and Warner." [Ref: 33:45] Prophet (sallalahu alayhi was'sallam) cried and stated: "O Lord those who are present with me I will be witness over them but those who i have not seen how [would my witnessing be] about them?" [Ref: Musnad Imam Ahmad and Tabarani Mujam al Kabir] Before i answer the given evidence, let me lay the foundation of response so that you understand it properly. Ibrahim alayhis salam believed firmly that Allah (subhana wa ta'ala) will ressuract the mankind but wanted to see how Allah (subhana wa ta'ala) will actually do it. So Allah (subhana wa ta'ala) told him to slaughter few birds and then call to them: "And (remember) when Ibrahim (Abraham) said, "My Lord! Show me how You give life to the dead." He (Allah) said: "Do you not believe?" He [ibrahim (Abraham)] said: "Yes (I believe), but to be stronger in Faith." He said: "Take four birds, then cause them to incline towards you (then slaughter them, cut them into pieces), and then put a portion of them on every hill, and call them, they will come to you in haste. And know that Allah is All-Mighty, All-Wise." [Ref: 2:260] He did as he was told and the birds came flying to him. All this to simulate how the ressurection will begin. And the queston of Prophet (sallalahu alayhi was'sallam) does not indicate that he didnt know, but he wished to see how Allah (subhana wa ta'ala) will make him witness upon entire mankind, and how his witnessing would be. Now to answer the point with evidence. In a Hadith it is stated Prophet (sallalahu alayhi was'sallam) did not know what the angles were contending upon so Allah (subhana wa ta'ala) blessed him with ability to see everything just as Ibrahim (alayhis salam) was given the ability to see everything in the universe: Narrated AbdurRahman ibn A'ish: Allah's Messenger (peace be upon him) said: I saw my Lord, the Exalted and Glorious in the most beautiful form. He said: What do the Angels in the presence of Allah contend about? I said: Thou art the most aware of it. He then placed HIS PALM between my shoulders and I felt its coldness in my chest and I came to know what was in the Heavens and the Earth. He recited: 'Thus did we show Ibrahim the kingdom of the Heavens and the Earth and it was so that he might have certainty.' (6:75)" [Ref: Tirimdhi, Vol 5, Hadith No. 3245, Tafsir Surah S'ad] Everything of universe was shown to him like Ibrahim (alayhis salam) was shown so he can know a specific thing and be firm on the belief that he is Witness upon all of mankind, the ones before him and the ones after him. Note in the longer version of the hadith Allah (subhana wa ta'ala) tests Prophet's (sallalahu alayhi was'sallam) ability of Shahid by asking him questions: "He (i.e. Allah) said: Muhammad! I said: At Thy service, my Lord. He said: What do these high angels contend about? I said: In regard to expiations. He said: What are these? I said: Going on foot to join congregational prayers, sitting in the mosques after the prayers, performing ablution well despite difficulties. He again said: Then what do they contend? I said: In regard to the ranks. He said: What are these? I said: Providing of food, speaking gently, observing the prayer when the people are asleep. He again said to me: Beg (Your Lord) and say: O Allah, I beg of Thee (power) to do good deeds, ..." [Ref: Tirimdhi, Vol 5, Hadith No. 3246, Tafsir Surah S'ad] Each question Prophet (sallalahu alayhi was'sallam) answers proving that he was granted the mojzati ability of witness in a instant. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi Footnotes: [1]Example of 'Mutlaq haqiqi' in Surah Ikhlas: "... Allahu ahad (Allah is One)." is example of 'mutlaq haqiqi', which can be made into muqayyid tafisiri. Meaning it can be interpreted with other verses of Quran to mean: Allah is One [in His attributes]. or Allah is One [in His Zaat] or Allah is One [in His Kingship]. or Allah is One [in His being Wali]. But to take it as muqayid haqiqi, in meaning that only this interpretation is intended, is illegitimate. Therefore a Mutlaq haqiqi can not be made into muqayid haqiqi but only a muqayid tafsiri and even that on basis of valid evidence. [2]If your principle: 'One can be a witness without being present physically and can give witness on the basis of his knowledge provided to him by some truthful and trustworthy.' Cannot be accepted on the basis of Quran itself. Note if your principle was correct then the Prophets will be witnesses against their own nations: "How then if We brought from each people a witness, and We brought you as a witness against these people!" [Ref: 4:41] "One day We shall raise from all Peoples a witness against them, from amongst themselves: and We shall bring you as a witness against these (people): and We have sent down to thee the Book explaining all things, a Guide, a Mercy, and Glad Tidings to Muslims.” [Ref: 16:89] If your principle was correct then why would Allah (subhana wa ta'ala) say to the Prophets: "Who will bear witness for you.?" Why didnt Allah (subhana wa ta'ala) accept their witnessing against their own nation? Is there anyone more truthful, more honest, then a Prophet? Allah will not accept the witnessing of truthful, trusted Prophets against their own nations then where does your principle stands in light of this exposition; in the ranks of haq or in the ranks of falsehood, I leave you to decide. [3] “They recite Qur'an but it does not go beyond their throats (i.e. they do not act on it) and they will desert Islam as an arrow goes through a victim's body, so that the hunter, ...” [Ref: Bukhari, B56, H807] Heart of Prophet sallalahu alayhi was'sallam) was where the Quran was revealed and its the organ which understands the Quran properly. Without Quran reaching heart one can not understand it properly. [4] Note that I did not write that Prophet (salllahu alayhi was'sallam) can be Hadhir Nadhir in any place he wants to, I wrote Sunni's believe Prophet (sallalahu alayhi was'sallam) can be Hadhir where ever he wants to. And also note that I have no where written that we Sunni's believe Prophet (sallalahu alayhi was'sallam) can be Hadhir Nadhir where ever he wants to. [5] We believe that Prophet (sallalahu alayhi was'sallam) came to see everything of ghayb in other words had mushayda alal ghayb of everything at a specific time: "[...] Then I saw Him put his palms between my shoulder blades till I felt the coldness of his fingers between the two sides of my chest. Then everything was illuminated for me and I recognized everything. He said: Muhammad! I said: At Thy service, my Lord. He said: What do these high angels contend about? I said: In regard to expiations. He said: What are these? [...]" [Ref: Tirimdhi, Vol 5, Hadith No. 3246, Tafsir Surah S'ad] “Narrated AbdurRahman ibn A'ish: Allah's Messenger (peace be upon him) said: I saw my Lord, the Exalted and Glorious in the most beautiful form. He said: What do the Angels in the presence of Allah contend about? I said: Thou art the most aware of it. He then placed HIS PALM between my shoulders and I felt its coldness in my chest and I came to know what was in the Heavens and the Earth. He recited: 'Thus did we show Ibrahim the kingdom of the Heavens and the Earth and it was so that he might have certainty.' (6:75)" [Ref: Tirimdhi, Vol 5, Hadith No. 3245, Tafsir Surah S'ad]
  5. Salamu alayqum wr wb Before I respond to your actual reply it would be better to establish the actual meaning of verse: "O Prophet! Truly We have sent you as a Witness, a Bearer of Glad Tidings, and Warner." [Ref: 33:45] because upon it the entire discussion hinges. Interpretation of the verse during the life of Prophet (sallalahu alayhi was'sallam) was he actually was a witness, in meaning hearing, seeing. Now the verse does not make exceptions such as; only hearing seeing type of witness until you are alive, or only hearing seeing type of witness to actions you see, and words you hea. Rather the hearing and seeing type of witnessing is mutlaq (general) meaning it reffers to all the ages, times, people. And one can not make a mutlaq haqiqi into muqayyid haqiqi but only muqayyid tafsiri.[1] No sane individual can reject this. This verse actually defines the type of witness he will be on the day of judgement (i.e. hearing, seeing tyep of witness). And this verse is mutlaq haqiqi, and its mutlaq meaning will be used to understand his witnessing on the day of judgement. And its implications of seeing, hearing type of witness will be used to understand how his witnessing against his own Ummah and against other Ummahs would be. Meaning, seeing, hearing type witnessing or as you believe; only type of witness who will bear witness upon being told by someone truthful, trustworthy: "One can be a witness without being present physically and can give witness on the basis of his knowledge provided to him by some truthful and trustworthy."[2] And cerntainly the type of witnessing established from Quran is witnessing type of hearing, and seeing. Note Quran is Jawami al Kalim: "I have been sent with jawami al-Kalim. [...] Muhammad said, jawami'-al-Kalim means that Allah expresses in one or two statements or thereabouts the numerous matters that used to be written in the books revealed before (the coming of) the Prophet." [Ref: Bukhari, B87. H141] and nature of Quran is that it explains it self. Hence the interpretation of Ahlus Sunnah Wal Jammah is valid for both of these reasons. We have interpreted Quran with Quran, and according to nature of Quran which is Jawami al Kalim. And as long as one interprets the Quran with Quran, and Quran with Ahadith then all the tafasir of this verse of Quran, and all the interpretations in which these implications of verse are used are valid and can not be rejected, except by those who are destined to read the Quran yet not understand it[3] and those who fallow their methodology. Ummah of Prophet (sallalahu aalayhi was'sallam) is called Shuhada (i.e. witnesses) and not Shahid (i.e. witness). They will be called to bear witness and not because they are witness to the events: "Thus, have We made of you an Ummat justly balanced, that ye might be witnesses over the nations, and the Messenger a witness over yourselves; ..." [Ref: 2:143] in another verse the same is affirmed:"How then if We brought from each people a witness, and We brought you as a witness against these people!" [Ref: 4:41] And Prophet (sallalahu alayhi was'sallam) has been sent as a actual witness, seeing, hearing type of witness upon his Ummah and previous nations: "O Prophet! Truly We have sent you as a Witness, a Bearer of Glad Tidings, and Warner." [Ref: 33:45] Prophet (sallalahu alayhi was'sallam) will be called to bear give testimony as a Shaheed (i.e. a witness) because he is Shahid (i.e. Witness). Where as his Ummah will be called as Shuhada (i.e. witnesses) to testify in defence of Ambiyah (alayhis salam) as a statement of faith in Prophets and as an honor bestowed upon Saliheen to defend Ambiyah (alayhis salam). And this witnessing would be in meaning of; affirming their faith, as the Hawariyoon of Isa (alayhis salam) affirmed their faith in being Muslims: “And when I (Allah) revealed to Al-Hawariyyun (the disciples) [of 'Îsa (Jesus)] to believe in Me and My Messenger, they said: "We believe. And bear witness that we are muslims."[Ref: 5:111] First of all Ummah RasoolAllah (sallalahu alayhi was'sallam) no where as been called Shahid. Can you quote me a reference for your claim, thank you. Secondly it has been established with Sahih Ahadith that Prophet's Ummat will bear witness in defence of Prophets because Allah (subhana wa ta'ala) has stated in the Quran that each Prophet passed the message to his own Ummah: and secondly because Prophet (sallalahu alayhi was'sallam) himself has also informed them: Therefore we the Ahlus Sunnah have no objection to accepting that Ummah will bear witness on being told by Prophet (sallalahu alayhi was'sallam). But we do object to your qiyaas; since Ummah of Prophet (sallalahu alayhi was'sallam) will bear witness upon being told by Prophet (sallalahu alayhi was'sallam) therefore it must be that Prophet (sallalahu alayhi was'sallam) will bear witness upon being told by truthful, trusted Muslims from his Ummah. Please quote me a single sahih, definitive meaning hadith, or verse of Quran which states Prophet (sallalahu alayhi was'sallam) will bear witness because he will be told by truthful, trusted Muslims about what has happened after him. You believe in qiyaas instead of what Allah (subhana wa ta'ala) revealed: "O Prophet! Truly We have sent you as a Witness, a Bearer of Glad Tidings, and Warner." [Ref: 33:45] We know on what basis the Ummah will bear witness - being told by Prophet (sallalahu alayhi was'sallam) that Prophets delivered the deens given to them. My question is on what basis will Prophet (sallalahu alayhi was'sallam) bear witness against the ummatis of previous nations? I make a educated guess and say your answers could be, first; “On the basis of Quran in which Allah told stated that Prophets delivered their deen to their nations.” or second: “Truthful, trusted Ummah of Prophet (sallalahu alayhi was'sallam) will bear witness and on this basis Prophet (sallalahu alayhi was'sallam) will bear witness.” Allah (subhana wa ta'ala) states: “O Prophet! Truly We have sent you as a Shahid, a Bearer of Glad Tidings, and Warner." [Ref: 33:45] Now if you say on the first one then my question which I have already asked, Allah (subhana wa ta'ala) used the word Shahid, if Allah (subhana wa ta'ala) did not mean type of Shahid who fullfils the conditions of Shahid then why did Allah use such a word? Then the word serves no purpose what so ever. And if your choice is second, then this is the paradox of witnessing. Prophet (sallalahu alayhi was'sallam) told the Ummat that Prophets delivered their messages to their nations. And now in aakhirah, on the day of judgement, the one who informed his Ummah will be told by the truthful, trusted Muslims that Prophets delivered the messages of Allah given to them, to their nations. What a irrational, illogical, and irreligious innovation. Correct interpretation of Hadith is that Ummah will say they were told by Prophet (sallalahu alayhi was'sallam) Allah will then ask Prophet (sallalahu alayhi was'sallam) and he will affirm that he has told his Ummah that Prophets passed the deens given to them by Allah to their nations. And Allah (subhana wa ta'ala) will not ask Prophet (sallalahu alayhi was'sallam): 'Who told you that prophets delivered the deen given to them?' because He has sent Prophet (sallalahu alayhi was'sallam) as a seeing, hearing, witness upon his Ummah and previous Ummahs. Prophet (sallalahu alayhi was'sallam) will not be questioned about the source of his information, or asked on what basis he is bearing witness because of the obvious stated in the Quran, that he is hearing, seeing type of witness. I am not insisting on anything other then the established facts of Quran. Where as you my brother are arguing purely based on speculative knowledge, qiyas, assumptions, and neither of these two are source of deen. You have assumed; Ummat is Shahid because they will be witnesses in defence of Prophets. You have assumed just because Ummat has been told by Prophet (sallalahu alayhi was'sallam) that Prophets delivered the deen given to them it nesseciates Prophet (sallalahu alayhi was'sallam) will be bearing witness based on information given to him someone truthful, trusted. Yet there is no proof either of these. Ummat is indeed Hadhir, Nadhir, infact entire mankind, jinkind is Hadhir, Nadhir in their limited attributes, and restricted evoriments, but not Hadhir Nadhir in the sense that every individual of Ummat is hearing, seeing everything happening on earth. This miralous ability is only granted to Prophet (sallalahu alayhi was'sallam) by Allah (subhana wa ta'ala) because he was sent as a Shahid mutlaq: "O Prophet! Truly We have sent you as a Witness, a Bearer of Glad Tidings, and Warner." [Ref: 33:45] You did not have to quote me Tafsir of Imam Fakhr ud Din ar'Raazi (rahimullah alayhi ta'ala) because he has said nothing which reffutes anything what I have written. He has given another interpretation which I accept because it accords with Jawami Al Kalim nature of the Quran and it does not contradict with any explicit verses of Quran. As well as it has supportive evidence. Quote me a scholar who has refuted the interpretation of Ahle Sunnat Wal Jammat. A different interpretation does not mean refutation of how I have interpreted the verse. than you presented the the sunni believe as there is contradiction between above two statements. You better know the difference between can and is. and majority of sunnies believe that He is hazir nazir not can be hazir nazir.[/Quote] You have failed to understand what I wrote. The first quote you quoted is in full: “What i mean is that Prophet (sallalahu alayhi was'sallam) is not Hadhir in every place, but he can go to any where he wants, in other words he can be Hadhir where ever he wants to be. Just as candle can be Hadhir in any part of the room and move from place to place yet its light still illuminates the room, in other words candles Nadhir ability will still spread in the entire room.” You quoted the fallowing part: “You might have heard that Sunni's believe Prophet (sallalahu alayhi was'sallam) is Hadhir Nadhir every where.” But I have explained what you have heard is not what we believe, and told you in the next sentence what we believe: “Yes we believe he is Nadhir upon actions of jinkind and mankind, but we do not believe he is hadhir in the entire earth in meaning of his body being on all over the earth. We believe he is Hadhir in one place from there seeing, hearing the actions of jinn and mankind.” I have gone further then that and termed the belief; that Prophet (sallalahu alayhi was'sallam) being hadhir nadhir every where as misconception against Ahle Sunnat: “This misconception is partly fault of opponents of Ahle Sunnat, and partly Ahle Sunnat not explaining their point of view properly.” And then I have gone to explain in which way the Sunnis say Prophet (sallalahu alayhi was'sallam) is Hadhir Nadhir every where: “Sunni's say Prophet is Hadhir Nadhir on mankind in meaning of just as the candle is said to be hadhir in the room. Note candle is only in one place yet it is said candle is in the room. Candle does not fill the room but its light fills the room and because of light filling the room its said candle is hadhir (present) in the room. Same way Sunni scholars say Prophet is Hadhir Nadhir upon mankind and Jinnkind. Meaning that He is Hadhir in place but because he can see, hear the actions of jinn and mankind he is said to be Hadhir and Nadhir over them or witness over them.” I have stated exactly the same thing in both quotes with slight different words; in one place I wrote Sunnis believe Prophet (sallalahu alayhi was'sallam) is hadhir nadhir every where and in the other place I expressed the same meaning with: “Sunni's say Prophet is Hadhir Nadhir on mankind in meaning of just as the candle is said to be hadhir in the room.[...] Same way Sunni scholars say Prophet is Hadhir Nadhir upon mankind and Jinnkind. The obvious fact is that Jinn and mankind are every where on earth hence Prophet (sallalahu alayhi was'sallam) would be Nadhir upon them as explained and Hadhir as explained. Also, all Sunni's believe that Prophet (sallalahu alayhi was'sallam) is Hadhir and Nadhir, and also believe that he can be Hadhir[4] in any place he wants to with permission of Allah (subhana wa ta'ala). And regardless of where he is on earth his ability of Nadhir will encampass the actions of Jinn and Mankind. Reference 5 I have not been able to locate in Tafsir Ibn Kathir online version. Brother every being created by Allah (subhana wa ta'ala) possesses attributes granted by Allah (subhana wa ta'ala) and everyone uses these attributes bi'iznillah. This includes every one, without exception, our hearing seeing, and hearing seeing of Prophets, our being Hadhir Nadhir, and Prophets being hadhir Nadhir everything is bi'iznillah. Anyone who disbelieves in the concept of bi'iznillah such a person is Mushrik, a Kaffir. We believe Prophet (sallalahu alayhi was'sallam) is Hadhir all the time but not in all the places. We also believe Prophet (sallalahu alayhi was'sallam) is Nadhir all the time and Nadhir upon the actions of Jinn and mankind. And if you believe this you are one step closer to Ahlus Sunnah then you was. [Continued ...]
  6. Brother's Second Response: Assalmo alilum! I am going to make a quite brief comment on your a bit long post. 1: In the Quran Prophet Muhammad(saw) and His ummat has been called " shahid". 2: It has been made clear in sahih hadits that in which way and sense these two have been called "shahid " i.e this ummat will bear witness upon previous ummats on the basis of their knowledge provided to them by Prophet(saw) and than Prophet(saw) will testify His ummat. 3: If you keep on insisting that two abilities are must for shahid than you will have to accept that this whole ummat is hazir nazir as it has been called shahid. 4: now come to that verse where Prophet(saw) has been called mutlaqan shahid i.e 33:45 for this i am going to paste what Imam razi said in his tafseer: { شَـٰهِداً } يحتمل وجوهاً أحدهما: أنه شاهد على الخلق يوم القيامة كما قال تعالى: { وَيَكُونَ ٱلرَّسُولُ عَلَيْكُمْ شَهِيدًا } [البقرة: 143] وعلى هذا فالنبـي بعث شاهداً أي متحملاً للشهادة ويكون في الآخرة شهيداً أي مؤدياً لما تحمله ثانيها: أنه شاهد أن لا إله إلا الله، وعلى هذا لطيفة وهو أن الله جعل النبـي شاهداً على الوحدانية والشاهد لا يكون مدعياً فالله تعالى لم يجعل النبـي في مسئلة الوحدانية مدعياً لها لأن المدعي من يقول شيئاً على خلاف الظاهر والوحدانية أظهر من الشمس والنبـي عليه السلام كان ادعى النبوة فجعل الله نفسه شاهداً له في مجازاة كونه شاهداً لله فقال تعالى: { وَٱللَّهُ يَعْلَمُ إِنَّكَ لَرَسُولُهُ } [المنافقون: 1] وثالثها: أنه شاهد في الدنيا بأحوال الآخرة من الجنة والنار والميزان والصراط وشاهد في الآخرة بأحوال الدنيا بالطاعة والمعصية والصلاح والفساد You said: Than you presented the the sunni believe as: There is contradiction between above two statements. You better know the difference between can and is. And majority of sunnies believe that He is hazir nazir not can be hazir nazir. One more thing, I may be wrong but what I could get out of your post that you are restricting the siffat of nazir only to the actions of mankind and jinkind. But what I have studied the sunnies believe that Prophet(saw) is nazir on each iota of universe i.e kaianat kay zaray zaray . You have also commented on my reference of tafseer abn kasir. I wanted to draw you attention toward its reference # 5 not towards # 6. We will discuss this reference # 6 of Ibn kasir if I presented this in my turn of presenting my arguments. Note: As well as I am concern I have no problem If someone believes that Prophet(saw) can be hazir or nazir beiznillah. But do not agree if someone says Prophet is hazir and nazir all the time at all places.
  7. My First Response: As-Salamu alayqum wr wb My dear brother a truthful witness must possess two qualities of Hadhir, Isa alayhis salam said, I was witness whilest i was among them meaning he was witness when he was Hadhir among his Ummah:"Never said I to them aught except what Thou didst command me to say, to wit, 'worship Allah, my Lord and your Lord'; and I was a witness over them whilst I dwelt amongst them; when Thou didst take me up Thou wast the Watcher over them, and Thou art a witness to all things." [Ref: 5:117] Secondly a witness must see the events he is bearing witness to be truthful witness: "He said: "It was she that sought to seduce me - from my (true) self. "And one of her household saw (this) and bore witness, (thus):- "If it be that his shirt is rent from the front, then is her tale true, and he is a liar!"[Ref: 12:26] and brother of Yusuf alayhis salam said: "Turn ye back to your father, and say, 'O our father! behold! thy son committed theft! we bear witness only to what we know [from first hand experience], and we could not well guard against the unseen!" [Ref: 12:81] Agreed that one can be a witness without being present phisically and actually without seeing the events he is bearing witness about. But question is CAN A PERSON BE A TRUTHFUL WITNESS IF HE HAS NOT SEEN THE EVENTS HE IS BEARING WITNESS ABOUT? What is a man who bears witness in court of law without seeing, hearing and without being present at the events, is he not termed a liar? Also note the Ummah of Prophet (sallalahu alayhi was'sallam) clearly will declare that they are bearing witness just on the basis of being told by [Allah subhana wa ta'ala in the Quran and] Prophet (sallalahu alayhi was'sallam). And this is clearly against the verses of Quran which emphatically state one has to be hadhir: "and I was a witness over them whilst I dwelt amongst them; ..." and nadhir: "And one of her household saw (this) and bore witness, (thus):-" and upon being first hand witness and knowing the event one can bear witness: "... we bear witness only to what we know [from first hand experience], and we could not well guard against the unseen!" Therefore the witnessing of the Ummah of Prophet (sallalahu alayhi was'sallam) will be testifying of their faith in Allahs Quran and Prophets teaching. Note Allah (subhana wa ta'ala) said: "O Prophet! Truly We have sent you as a Witness, a Bearer of Glad Tidings, and Warner." [Ref: 33:45] this means he has been speificly sent as a Witness. Here the verse clearly means seeing, hearing, present type of witness. Also note that the verse does not say you will be witness on the day of judgemnt, it says you are sent as a witness [in dunya] and if he was witness of type who bears witness after being told by another then would a witness be appropriate word in the verse or a Messenger? And messenger would fit the meaning you give because he has been told by Allah who and he passed the message to his Ummah who is bearing witness against Ummats of previous Prophets. Yet the word Witness has been used. Either Allah (subhana wa ta'ala) didnt know the meaning of witness or Allah knows the meaning of word witness but you have not understood the verse as it should be understood. The verses 73:15, 4:41, 16:89, state that Ummat will bear witness about previous Ummats and the verses,and this does not nessesciate the meaning; Ummat seeing the actions of previous Ummats. But Prophet (sallalahu alayhi was'sallam) has been sent as a witness does nessesciate him being hearing, seeing witness. Allah (subhana wa ta'ala) states: "Thus, have We made of you an Ummat justly balanced, that ye might be witnesses over the nations, and the Messenger a witness over yourselves; ..." [Ref: 2:143] Prophet (sallalahu alayhi was'sallam) will bear witness upon his own Ummah because he has been sent as a WITNESS who has seen, heard the events he will bear witness about : "O Prophet! Truly We have sent you as a Witness, a Bearer of Glad Tidings, and Warner." [Ref: 33:45] Let me first explain the concept of Hadhir and Nadhir in detail. Where a person is, there he is Hadhir in that place, as far as he can see, hear he is Nadhir that far. Let me explain how we believe Prophet sallalahu alayhi was'sallam is Hadhir. Imagen a candle lit in a dark room, you can take the candle any where in the room yet its light will still illuminate the room. Candle being body Prophet (sallalahu alayhi was'sallam) and light of candle being Nadhir. Prophet (sallalahu alayhi was'sallam) can go any where with his body but his quwwa of nadhir encampasses the actions of Jin and mankind. He can be in Pakistan and still see the actions mankind, he can be England and he will still see the actions of mankind, where he is Hadhir does not effect his ability of Nadhir. He can be anywhere yet he will see and hear the actions of mankind because he was sent as a Witness upon the actions of mankind. Therefore Allah (subhana wa ta'ala) will ensure that his Prophet is seeing, hearing the actions of mankind, Jinn. In short if your question was: do you mean by the words " move from place to place " that Prophet(saw) can be hazir at different places at different times and is not hazir all the time at all the places? Then I will say yes, Prophet sallalahu alayhi was'sallam is not Hadhir with his body all the time in all places but he is Hadhir in Madinah ash'shareef in his heavenly grave. What i mean is that Prophet (sallalahu alayhi was'sallam) is not Hadhir in every place, but he can go to any where he wants, in other words he can be Hadhir where ever he wants to be. Just as candle can be Hadhir in any part of the room and move from place to place yet its light still illuminates the room, in other words candles Nadhir ability will still spread in the entire room. You might have heard that Sunni's believe Prophet (sallalahu alayhi was'sallam) is Hadhir Nadhir every where. Yes we believe he is Nadhir upon actions of jinkind and mankind, but we do not believe he is hadhir in the entire earth in meaning of his body being on all over the earth. We believe he is Hadhir in one place from there seeing, hearing the actions of jinn and mankind. This misconception is partly fault of opponents of Ahle Sunnat, and partly Ahle Sunnat not explaining their point of view properly. Sunni's say Prophet is Hadhir Nadhir on mankind in meaning of just as the candle is said to be hadhir in the room. Note candle is only in one place yet it is said candle is in the room. Candle does not fill the room but its light fills the room and because of light filling the room its said candle is hadhir (present) in the room. Same way Sunni scholars say Prophet is Hadhir Nadhir upon mankind and Jinnkind. Meaning that He is Hadhir in place but because he can see, hear the actions of jinn and mankind he is said to be Hadhir and Nadhir over them or witness over them. It does not mean that muqarrib becomes equal in all these siffats with ALLAH. It is metaphorical statement and can not be understood exactly. In the end I am trying to paste image of tafseer Ibn kasir which spreads some light on this issue. Yes my brother we do not believe that a muqarrib becomes equale with Allah (subhana wa ta'ala) or part of Allah (subhana wa ta'ala), because this is Shirk al akbar. Anyone who believes a creation of Allah (subhana wa ta'ala) becomes equale with Allah (subhana wa ta'ala) in His attributes such a person is Mushrik (i.e. a kaffir who associates partners with Allah subhana wa ta'ala). A muqarrib does not become equale but Allah (subhana wa ta'ala) grants to muqarrib some powers. Let me interpret the Hadith e qudsi in light of Sahih ahadith: "My slave comes nearer to Me, is what I have enjoined upon him; and My slave keeps on coming closer to Me through performing Nawafil till I love him, so I become his ears with which he hears, ..." It means that Allah (subhana wa ta'ala) grants the ears to hear extra ordinarily, Prophet heard two people being tortured in the grave: "The Prophet once passed by two graves and said, "These two persons are being tortured not for a major sin. One of them never saved himself from being soiled with his urine, while the other used to go about with calumnies(to make enmity between friends)." [Ref: Bukhari, Book 4, Hadith 217] " ... and his eyes with which he sees ..." it means supernatural ability to see, and evidence of this is Prophet (sallalahu alayhi was'sallam) said: "I happened to pass by Moses as he was busy in saying prayer in his grave, ..." [Ref: Muslim, Book 30, Hadith 5859] meaning of "... , and his hand with which he grips, ..." [and then gives] is explained by hadith of Hadhrat Abu Huraira who told Prophet (sallalahu alayhi was'sallam) that he forgets ahadith so Prophet: "Spread your Rida' (garment)." I did accordingly and then he moved his hands as if filling them with something (and emptied them in my Rida') and then said, "Take and wrap this sheet over your body." I did it and after that I never forgot any thing. [Ref: Bukhari, Book 3,Hadith 119] and meaning of: "... and his leg with which he walks; and if he asks Me, I will give him, and if he asks My protection, I will protect him; and ...." [Ref: Bukhari, Book 76, Hadith 509] is that Allah (subhana wa ta'ala) grants the muqarrib jin or man to travel great distances in short time. In the end my objective was to establish that Allah grants his Ambiyah mojzati attributes an to his Awliyah karamati attributes. Also Ibn Kathirs Tafsir no where negates Prophet (sallalahu alayhi was'sallam) not being witness upon his Ummah. He quotes hadith in which Isa alayhis salam will say I was only witness upon my ummah when i was amongst them, and Prophet said I will say like Isa alayhis salam said. First of all Isa (alayhis salam) will know exactly what his Ummah did after him. Because on his second comming with Imam Mahdi he will know exactly what his Ummah did after him, how his Ummah made him gods, and his mother gods and how they worship them etc ... yet on the day of judgement he will negate his own knowledge regarding what his Ummah as whole has done with his religion. The statement of Isa alayhis salam is statement of humility, and knowingly he will deny his knowledge because Allah will be in jalal. And Prophet (sallalahu alayhi was'sallam) said he will deny his knowledge like Isa alayhis salam) this means both will be humble in presence of Allah (subhana wa ta'ala) even though they know. I have already explained the issue in detail in the Objection, Hadhir nadhir objection: http://www.islamimeh...dpost__p__85026 This particular point requires a comprehensive article which probally will be ten page long and for that right now I dont have time. But a outline of the explaination as already in the above response. All I will add is futher evidence to establish that indeed Isa alayhis salam will know what his Ummah did after him. And Prophet sallalahu alayhi was'sallam does indeed know what his Ummah will do after him as well because the hadith establishes he came to know everything: "[...] Then I saw Him put his palms between my shoulder blades till I felt the coldness of his fingers between the two sides of my chest. Then everything was illuminated for me and I recognized everything. He said: Muhammad! I said: At Thy service, my Lord. He said: What do these high angels contend about? I said: In regard to expiations. He said: What are these? [...]" [Ref: Tirimdhi, Vol 5, Hadith No. 3246, Tafsir Surah S'ad] “Narrated AbdurRahman ibn A'ish: Allah's Messenger (peace be upon him) said: I saw my Lord, the Exalted and Glorious in the most beautiful form. He said: What do the Angels in the presence of Allah contend about? I said: Thou art the most aware of it. He then placed HIS PALM between my shoulders and I felt its coldness in my chest and I came to know what was in the Heavens and the Earth. He recited: 'Thus did we show Ibrahim the kingdom of the Heavens and the Earth and it was so that he might have certainty.' (6:75)" [Ref: Tirimdhi, Vol 5, Hadith No. 3245, Tafsir Surah S'ad] This establishes that Prophet (sallalahu alayhi was'sallam) will indeed know but he will be humble in presence of Allah (subhana wa ta'ala) about his own knowledge as Isa alayhis salam was humble about his knowledge. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi. ---------------------------------------------------------------------------------------------------------------------------------------------- Brother's Second Response: Waiting ...
  8. I tried to upload the file asked, but message: YOu arent permitted to upload this kind of file.
  9. Introduction: Prophet (sallalahu alayhi was'sallam) is reported to have said: “Avoid novelties, for every novelty is an innovation, and every innovation is an error." [Ref: Abu Dawood, B40, H4590] and in another hadith similar statement: “And the most evil affairs are the innovations; and every innovation is error." [Ref: Muslim, B4, H1885] Anthropomorphic Wahhabiyah as well as off-shoots of Wahhabi sect distort the meaning of these ahadith of Prophet (sallalahu alayhi was'sallam) in order to refute the existence of biddah hasanah (i.e. good innovation). They argue the word qullu (i.e. every, all) used in the ahadith is evidence against existence of praiseworthy innovations in deen and evidence against definition of Ahle Sunnat. Which divides innovations into two categories praiseworthy innovations and blameworthy innovations. To strengthen their position they quote state of Abdullah Ibn Umar (radi allahu anhu):"Every innovation is misguidance, even if the people see it as something good."[1] Praiseworthy Innovations Established From Ahadith: Prophet (sallalahu alayhi was'sallam) has stated: “He who introduced some good practice in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect.”[Ref: Muslim, B34, H6466] and in another hadith Prophet (sallalahu alayhi was'sallam) is reported to have said: “He who called (people) to righteous (i.e. innovation), there would be reward (assured) for him like the rewards of those who adhered to it, without their rewards being diminished in any respect.” [Ref: Muslim, B34, H6470] Prophet (sallalahu alayhi was'sallam) said: “I enjoin you to fear Allah, and to hear and obey even if it be an Abyssinian slave, for those of you who live after me will see great disagreement. You must then follow my sunnah and that of the rightly-guided caliphs.” [Ref: Abu Dawood, B40, H4590] Here the fallowing of Sunnah rightly-guided Khulafah means innovations, practices of rightly-guided Successors after Prophet (sallalahu alayhi was'sallam). The Of Abdullah Ibn Umar In Context Of Prophet's (sallalahu alayhi was'sallam) Teaching: Mother of Momineen Aysha (radiallah ta'ala anha) narrates the types of innovations Prophet (sallalahu alayhi was'sallam) termed misguidance and error: “He who did any act for which there is no sanction from our behalf, that is to be rejected.” [Ref: Muslim, B18, H4267] The misguiding, erroneous innovation is further defined in another hadith: "If somebody innovates something which is not in harmony with the principles of our religion, that thing is rejected." [Ref: Bukhari B49, H861] Prophet (sallalahu alayhi was'sallam) explains further: “He who innovates things in our affairs for which there is no valid (reason) and these are to be rejected.” [Ref: Muslim, B18, H4266] So every action, custom, practice, belief which is not in harmony of principles of deen such as worship, Tawheed, encouraging good, forbidding evil, halal, haram is to be rejected because its a evil innovation. Also if there is no explicit permission from; Allah (subhana wa ta'ala), RasoolAllah (sallalahu alayhi was'sallam) and does not have valid reason in form of sharaee ijtihadi evidence then such innovation is to be rejected. Every such innovation is a error, a most evil affair, and as such: "Every innovation is misguidance, even if the people see it as something good." Hence the one who innovates a misguiding, reprehensible, evil innovation, practice; Prophet (sallalahu alayhi was'sallam) has informed he is to bear the burden of his innovation: “And he who introduced some evil practice in Islam which had been followed subsequently (by others), he would be required to bear the burden." [Ref: Muslim, B34, H6466] as well as those he misguided: “And he who called (people) to error, he shall have to carry (the burden) of its sin, like those who committed it, without their sins being diminished in any respect." [Ref: Muslim, B34, H6470] Conclusion: The statement of Abdullah Ibn Umar (radi allahu ta'ala anhu): "Every innovation is misguidance, even if the people see it as something good." is about evil, reprehensible, blameworthy, innovations which contradict teaching of deen. Not about those praiseworthy, good, righteous innovations, which have valid reason as well as are based on what has been explicitly sanctioned by Allah (subhana wa ta'ala) and RasoolAllah (sallalahu alayhi was'sallam). And not about those innovations which are in harmony with principles of deen; worship, Tawheed, Shirk, encouraging good, forbidding evil, as well as haram, halal. Wama alayna ilal balaghul Mubeen. Muhammed Ali Razavi Footnotes: - [1] Ref:“Related by al-Bayhaqee in al-Madkhal ilas-Sunan (no.191) and also Ibn Nasr in as-Sunnah (p.24). Its isnaad (chain of narration) is as authentic as the sun!” The hadith has been referenced to these sources by Wahhabi forums, websites and I was unable to verify the sources or strength of the hadith. Servant has started writing with assumption; the hadith does exist and its chain is strong enough to be used as evidence in matters of deen. Allah knows better.
  10. Ek aur article paste kernay meh mujjay pura ek ganta laga heh. 50 dafa toh post_too_short ka message aya, 50 kay qareeb kohi you must enter a post.
  11. Introduction: Honoring, respecting Prophet Muhammad (sallalahu alayhi was'sallam) is from the fundamentals of Islam and righteous belief. Therefore it is essential for the believers to know what type of language and behavior would be deemed disrespectful in Islamic law. Equipped with this knowledge they themselves can avoid behaving insolently toward Prophet (sallalahu alayhi was'sallam) and guide others who have fallen into heresy of defending instituter’s of beloved Prophet (sallalahu alayhi was'sallam) or have been influenced by evils of modernism and secular humanism. And censor, refute those who, in guise of being Islamic scholars and in pretext of affirming Tawheed deliberately, explicitly insulted Prophet (sallalahu alayhi was'sallam). Then attempted to reconcile their apostasy with Islam, with their far fetched reinterpretation and succeeded in convincing the common folk - who lacked knowledge of Qur’an, thus they believed the apostates. Prohibition Of Using Obscure Meaning Words: When ever Prophet (sallalahu alayhi was'sallam) gave khutbah if a companion due to lack of concentration, or lack of intellectual capacity, or varying of loudness of voice of Prophet (sallalahu alayhi was'sallam) did not hear something said by Prophet (sallalahu alayhi was'sallam), then they said: 'Raa'ina ya RasoolAllah (sallalahu alayhi was'sallam)!' meaning: “Consider us O Messenger of Allah (sallalahu alayhi was'sallam)!' implying consider our state. Depending on the circumstances Prophet (sallalahu alayhi was'sallam) would then repeat the point again or explain it in a fashion which was accessible to everybody. But the Jews and Munafiqeen used the word raa'eena with twist of their tongue pronouncing it as ro'ehna/ra'eena[1]. In this context Allah (subnaha wa ta'ala) instructs the pious believers: "...Say not (to the Messenger): word raina, but say undhurna [i.e. look upon us]; and listen (to him): For those without Faith (kaffireen) is a grievous punishment."[2] [Ref: 2:104] because Jews and hypocrites could disguise their insults directed at Prophet (sallalahu alayhi was'sallam). Note, even though the pious companions had no intention of insulting, disrespecting Prophet (sallalahu alayhi was'sallam). Allah (subhana wa ta'ala) instructed the believers, the momineen to not to use the word ra'eena. The reason and wisdom in the hokum is that the intentions of pious people do not count if the word can be misconstrued to attack beloved Prophet (sallalahu alayhi was'sallam). And after revelation of the verse the momineen would stop using this word while addressing Prophet (sallalahu alayhi was'sallam) then those who use this word after the revelation would expose themselves as munafiqeen. Another verse where Allah (subhana wa ta'ala) informs that Jews and hypocrites pronounced the word 'raa'ina' with twist of the tongue: “Some of the Jews interchange the words from their places and say, “We hear and disobey” - and they say “Hear- [may you] not be able to hear”[3] - and they say “Raa'ina” distorting it with their tongues and in order to slander religion;[4] ...” [Ref: 4:46] The verse continues and Allah (subhana wa ta'ala) states what they should have said: “... had they said, “We hear and we obey” and “Kindly listen to us.” and “Look mercifully upon us.”, it would have been much better for them and more just - but Allah has cursed them for their disbelief; so they do not believe except a little.”[Ref: 4:46] And those who intentionally use ambiguous words which can be misconstrued to insult, defame, malign, demonize Prophet (sallalahu alayhi was'sallam) are informed: “... Allah has cursed them for their disbelief, so they believe not, except for a few.” [Ref: 4:46] “For those kaffireen [who misconstrue words to insult Prophet sallalahu alayhi was'sallam] is a grievous punishment." [Ref: 2:104]From this we learn; use of any word or a sentence for Prophet (sallalahu alayhi was'sallam) which can be misconstrued to defame Prophet (sallalahu alayhi was'sallam) is strictly forbidden.[5] Shouting At Prophet (sallalahu alayhi was'sallam): Prophet (sallalahu alayhi was'sallam) sent Uyainah bin Hisn (radiallah ta'ala anh) to collect Zakat from Bedouin tribes men of Banu Tamim. Before he could ask them for the Zakat he was attacked by the tribesmen and forced to retreat.[6] He returned to Madina and informed Prophet (sallalahu alayhi was'sallam) of what had transpired. As a punitive measure a small contingent of cavalry was sent to punish the tribe for rebellion. As a result of this expedition number of women, children, and men were captured and imprisoned in Madina. In this context a delegation of Banu Tamim tribe visited Prophet (sallalahu alayhi was'sallam) with intention of negotiating release of prisoners.[7] The delegation of Banu Tamim came to Masjid Nabvi and did not find him present in the Masjid. Hadhrat Abu Bakr as-Sadeeq (radi'allah ta'ala anh) advised the members of delegation to nominate Al-Aqra' bin Habis At-Tamimi Al-Hanzali as their spokes person with Prophet (sallalahu alayhi was'sallam). He came accompanied by the members of delegation and out side the houses of wives of Prophet (sallalahu alayhi was'sallam) rudely shouted with the members of delegation to call Prophet (sallalahu alayhi was'sallam): “O Muhammad!” “O Muhammad!” “O Messenger Of Allah!” [Ref: Tafsir Ibn Kathir, 49:4/5] And Allah (subhana wa ta'ala) revealed this verse regarding the members of delegation: “Indeed those who call you [O Prophet Muhammad sallalahu alayhi was'sallam] from behind the chambers - most of them are without intelligence.”[8] [Ref: 49:4] In the next verse Allah (subhana wa ta'ala) teaches the proper manners to honor Prophet (sallalahu alayhi was'sallam) is to be quite outside the houses of wives of beloved Prophet (sallalahu alayhi was'sallam) and wait until he comes out: “And if they had been patient until you [could] come out to them, it would have been better for them. But Allah is Forgiving and Merciful.”[9] [Ref: 49:5] Raising The Voice Above The Voice Of Prophet (sallalahu alayhi was'sallam): Allah (subhana wa ta'ala) has instructed the believers: “O you who have believed, do not raise your voices above the voice of the Prophet ...” has two meanings; one, talking to Prophet (sallalahu alayhi was'sallam) with voice louder then his[10]. Two, preferring personnel opinion over the verdict of Prophet (sallalahu alayhi was'sallam). The verse continues and prohibits loudness: “... or be loud to him in speech like the loudness of some of you to others, ...”, prohibited loudness is in meaning of screaming, shouting at Prophet (sallalahu alayhi was'sallam). There is exception for those who shouted with justified reason and had in their hearts love, respect for Prophet (sallalahu alayhi was'sallam). Those munafiqeen who shouted, screamed at Prophet (sallalahu alayhi was'sallam) with dislike, hate, anger toward him for certainly they have lost the little good they had earned in this world for aakhirah. Raising the voice above the voice of Prophet (sallalahu alayhi was'sallam) and shouting at him is sign of disrespect and it shows that one does not hold Prophet (sallalahu alayhi was'sallam) in high regard. As a result of lack of honor, and respect for Messenger (sallalahu alayhi was'sallam), and Allah (subhana wa ta'ala) informs one who does not adhere to right etiquette in presence of Prophet (sallalahu alayhi was'sallam): “... lest your deeds become worthless while you perceive not.”[11][Ref: 49:2] And those who lower their voice in presence of Prophet (sallalahu alayhi was'sallam) Allah (subhana wa ta'ala) states about them: “Indeed, those who lower their voices before the Messenger of Allah - they are the ones whose hearts Allah has tested for righteousness. For them is forgiveness and great reward.” [Ref: 49:3] Prohibition Of Finding Faults In Prophet (sallalahu alayhi was'sallam): Allah (subhana wa ta'ala) instructs the believers that they should not be like those who maligned Musa (alayhis salam)[12]: “O you who have believed, be not like those who maligned Moses;[13] then Allah cleared him of what they said. And he in the sight of Allah was distinguished.” [Ref: 33:69] Meaning they should not as a believer malign Prophet Muhammad (sallalahu alayhi was'sallam) by finding faults in him as the men of Bani Israel found fault in Musa (alayhis salam) because if they do then Allah (subhana wa ta'ala) will clear him of the false charges as Musa (alayhis salam) was cleared. One can malign another by making statements which are untrue/true but with malice, ill will and malevolent intentions. And malignant statements maybe about physical body of a individual, characteristics, habits, or be generally compromised to defame, discredit, besmirch a person. When a honorable, truthful, righteous, virtuous person is accused of being a liar, ignorant, foolish, sorcerer, forgerer, unjust, tyrant, illiterate, then the statement will be understood to be a malicious slander especially when it is known the statement maker is not misinformed. But the honorable status of Prophet (sallalahu alayhi was'sallam) is so esteemed that if a believers is displeased or rejects his judgments[14], or criticizes him and finds faults in him (i.e. in his body), or finds faults in his qualities (i.e. hearing, seeing, knowledge etc) as well as his rights (i.e. authority etc) or reviles or shows dislike of something which has been used by Prophet (sallalahu alayhi was'sallam)[15] or refutes something which glorifies, praises Prophet (sallalahu alayhi was'sallam) and helps to instill love, respect of Prophet (sallalahu alayhi was'sallam) in the hearts of believers then such a person has maligned Prophet (sallalahu alayhi was'sallam) as the bani Israel maligned Musa (alayhis salam). And those who malign Prophet Muhammad (sallalahu alayhi was'sallam) directly or indirectly by finding faults in him or by finding faults in his judgments or by using words which insinuate a fault, blemish in Prophet (sallalahu alayhi was'sallam), Allah (subhana wa ta'ala) informs them:
  12. - [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).
  13. - [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).
  14. two a4 pages kay baray meh yeh message ata heh: An Error occured: post_too_short
  15. New problem is that have content pasted in the space given, and i get the message: You Must Enter A Post.
  16. 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]
  17. - [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]
  18. - [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.
  19. 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.
  20. 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
  21. “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]
  22. 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/
  23. 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,
  24. 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]
  25. 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.