Introduction: Muslims believe Prophet (sallallahu alayhi wa aalihi was’sallam) will bear witness on the day of judgment regarding actions of earlier and his own Ummah. This belief is based on established teaching of Quran; Prophet (sallallahu alayhi wa aalihi was’sallam) has witnessed the all the events regarding which he will bear witness and has been sent as a Shahid (i.e. witness). And this understanding is based on principle; a true witness is one who has witnessed with eyes/ears regarding the event/incident regarding which he/she is called to bear witness. In contrast to Islamic teaching Khawarij believe indeed Prophet (sallallahu alayhi wa aalihi was’sallam) is Shahid but he will bear witness after being informed by others what had/has transpired before/after him. In other words they believe he is Shahid without being first hand witness, or without actually witnessing anything. Failed Attempt To Seduce Prophet Yusuf (alayhis salam): Allah (subhanahu wa ta’ala) states; Prophet Yusuf (alayhis salam) was lured to home by a woman who wished to engage with him in illicit sexual activity: “And the woman in whose house he was, allured him not to restrain himself and she closed all the doors - and said, "Come! It is you I address!"; he said, "(I seek) The refuge of Allah - indeed the governor is my master - he treats me well; undoubtedly the unjust never prosper." [Ref: 12:23] Realising the intent of her Prophet Yusuf (alayhis salam) hurriedly made his way to exist the room and she chased after him in an attempt to prevent him from leaving: “And they both raced towards the door, and the woman tore his shirt from behind, and they both found her husband at the door; she said, "What is the punishment of the one who sought evil with your wife, other than prison or a painful torture?" [Ref: 12:25] Wife of the man claimed Prophet Yusuf had attempted to seduce her but Prophet Yusuf (alayhis salam) stated it was the woman who made attempt on him: “Said Yusuf, "It was she who lured me, that I may not guard myself" - and a witness from her own household testified; "If his shirt is torn from the front, then the woman is truthful and he has spoken incorrectly. And if his shirt is torn from behind, then the woman is a liar and he is truthful.” [Ref:Kunz Ul Iman, 12:26/27, by Imam Ahmad Raza rahimullah, link] There was a witness observing the events unfold. Some commentators based on Athar (i.e. statements of companions) said the witness was a child in cradle. And another group based on Athar also stated there was a righteous adult with beard who witnessed the events. And due to exceptional wisdom suggested the Kamees (i.e. shirt) is checked as mentioned in the verse. And if it was a child in the cradle then it suggests Allah (subhanahu wa ta’ala) defended His Nabi by giving a child ability to speak, wisely.[1] Note this established the innocense of Prophet Yusuf (alayhis salam): “So when the governor saw his shirt torn from behind, he said, "Indeed this is a deception of women; undoubtedly the deception of women is very great." [Ref: 12:27] And later she admitted her guilt and established Prophet Yusuf’s (alayhis salam) innocense: “The king said: "O women! What was your role when you tried to entice Yusuf?" They answered: "Purity is to Allah! We did not find any immorality in him." [And] Said the wife of the governor: "Now the truth is out; it was I who tried to entice him, and indeed he is truthful." [Ref: 12:51] Alhasil a child/adult bore witness in defence of Prophet Yusuf (alayhis salam) but there was no other witness, and therefore he suggested the investigation method. This incident establishes a true witness, a witness who had seen the events unfold, bore witness in defence of Prophet Yusuf (alayhis salam), and suggested how the innocence of Prophet Yusuf (alayhis salam) can be established. Establishing Islamic belief; a true witness is one who has witnessed the event regarding which he/she bears witness about. Prophet Yusuf Allegedly Devoured By Wolf: Step brothers of Prophet Yusuf (alayhis salam) were jealous; their father loved Prophet Yusuf (alayhis salam) and his younger brother more then them so they schemed to do away with Prophet Yusuf (alayhis salam). And to carry out their plan they came to their father and requested Prophet Yusuf (alayhis salam) is sent with them. Prophet Yaqoob (alayhis salam) anticipated their plan and foretold them the excuse they would employ. But reluctantly sent his beloved son Prophet Yusuf (alayhis salam) with brothers. And they decided to lower him in a water well instead of killing him. And a caravan traveling for Egypt came and found Prophet Yusuf (alayhis salam) in the well and pulled him out of well and sold him in Egypt as slave. After lowering him in the well they returned to their father weeping claiming a wolf devoured Prophet Yusuf (alayhis salam). Years later Prophet Yusuf had been appointed care taker of resources in Egypt to manage famine and his brothers came to Egypt to buy supplies. He recognised them and told his brothers to bring his blood brother (i.e. Yameen, Binyamen Jewish texts) if they want any supplies. They returned to their father and told him; the supplies were denied to us. When they returned with Yameen Prophet Yusuf (alayhis salam) instructed a measuring-cup is concealed Yameen’s supplies. Command was given to search all present and measuring-cup was found in Yameen’s belongings. And the step-brothers witnessed; measuring-cup was discovered from belongings of Yameen. He was detained and his brothers were told Yameen is theif and he will become a slave. Their eldest brother refuse to leave Egypt instructed them to tell their father what they witnessed: "Return to your father and then say, ‘O our father! Indeed your son has stolen; we were witness only to what we know and we were not guardians of the unseen.’” [Ref: 12:81] And to convince their father they said to Prophet Yaqub (alayhis salam): “And ask the township in which we were, and the caravan in which we came; and indeed we are truthful." [Ref: 12:82] Alhasil underlined verse establishes the principle; a true witness is one who has gained knowledge with his/her own eyes/ears. In other words, a true witness is one who has seen/heard the events regarding which he/she gives testimony. Coming back to the story when the step-brithers of Prophet Yusuf (alayhis salam) returned to their native lands Prophet Yaqoob (alayhis salam) did not believe them. He instructed them to return and search for Prophet Yusuf (alayhis salam) his brother Yameen, and the eldest brother who remained in Egypt due to fear of disappointing his father. The step-brothers returned to Egypt for supplies and Prophet Yusuf (alayhis salam) introduced himself to them and told them to take his shirt and to place it on face of their father, and bring his family with them to Egypt. They did as they were instructed, and Prophet Yaqoob (alayhis salam) met with Prophet Yusuf (alayhis salam), and thanked Allah (subhanahu wa ta’ala). Prophet Isa (alayhis salam) Witness Over His Ummah: At present Catholics, Protestant, with exception of Jehovah’s Witnesses, all churches believe Prophet Isa (alayhis salam) is god incarnate. But in Arabian Peninsula existed a sect of Christianity which had taken Prophet Isa (alayhis salam) and his mother as gods. This sect is called Collyrdianism. Historian Edward Gibbons has mentioned them in his history, The History Of The Decline And Fall Of … stated Collyrdians had given goddess status to Marry. Epiphanious the Bishop of Salamis in his Panarion written around period of 375 AD mentions a sect in Arabian held belief; Mary is goddess. With regards to belief of these people, on the judgment day, Allah (subhanahu wa ta’ala) will enquire from Prophet Isa (alayhis salam): “And when Allah will say: “O Esa, the son of Maryam! Did you say to the people, ‘Appoint me and my mother as two Gods, besides Allah?” And he will respond to Allah (subhanahu wa ta’ala) in state of humility and submission: “He will say: “Purity is to You! It is not proper for me to say something for which I do not have right. If I have said it then surely You know it; You know what lies in my heart, and I do not know what is in Your knowledge; indeed You only know all the hidden.” [Ref: 5:116] Prophe Isa (alayhis salam) further added:“I said not to them except what You commanded me; to worship Allah, my Lord and your Lord. And I was a Shahid over them as long as I was among them; but when You took me up, You were the Observer over them, and You are, over all things Shahid.” [Ref: 5:117] By saying; I was Shahid upon my followers when I was present (i.e. Hadhir) amongst them, he is implying; when I was not present amongst them I was not Shahid over them, and due to my absence and not being Shahid over them I have no knowledge of events that transpired after me. Alhasil this verse indicates; to be a Shahid (i.e. witness) one must be Hadhir (i.e. present) amongst people regarding whom one has to bear witness. And if one is not Hadhir he cannot bear witness [nor he should be held responsible]. And fundamental requirement for a present and true Shahid is first hand witnessing, with eyes and ears. This verse establishes Islamic teaching belief; a true Shahid is one who is Hadhir and has seen/heard the events regarding which he is to bear witness with his own eyes and ears. Conclusion: In the teaching of Quran, one who is Hadhir, and one who has seen the events unfold, with his own eyes, and heard the sounds relating to events, with his own ears, is a a true Shahid. And from this it is clear those who say Prophet (sallallahu alayhi wa aalihi was’sallam) will bear witness regarding the events mentioned in Quran and Ahadith after being informed by others are accusing the Prophet (sallallahu alayhi wa aalihi was’sallam) of lieing and giving testimony even though he does not fullfil the criteria of true Shahid. This Quranic evidence belies their misguided belief; Prophet (sallallahu alayhi wa aalihi was’sallam) will be presented on judgment day as a witness who has not seen/heard anything regarding which he will bear witness. How do they believe he was sent as a Shahid when they believe for him no quality of Shahid? An equivlent example would be Qadiyani’s believing in Quranic word Khatm [Un Nabiyeen] without believing it means last/final. By ascribing to it another meaning and negating its known/established meaning one is guilty of not believing in word Khatm [Un Nabiyeen] even though the person may claim to believe. And one who believes as such is not from Muslims. Alhasil in light of difference between understanding of Muslims and Khawarij it is required to establish; a true witness bearing witness about an event must be an actual hearing/seeing type of witness. And an individual who bears witness to events not witnessed by him/her as a first hand witness is not a true witness but a liar. And neither does Allah (subhanahu wa ta’ala) accept false testimoney nor will His Messenger (sallallahu alayhi wa aalihi was’sallam) will bear false witness. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi Footnotes: - [1] “And a witness of her household bore witness (saying): "If it be that his shirt is torn from the front...'' not from the back, ”… then her tale is true …“, that he tried to commit an illegal sexual act with her. Had he called her to have with him and she refused, she would have pushed him away from her and tore his shirt from the front, “But if it be that his shirt is torn from the back, then she has told a lie and he is speaking the truth!” Had Yusuf run away from her, and this is what truly happened, and she set in his pursuit, she would have held to his shirt from the back to bring him back to her, thus tearing his shirt from the back. There is a difference of opinion over the age and gender of the witness mentioned here. ‘Abdur-Razzaq recorded that Ibn `Abbas said that, “… and a witness of her household bore witness …”, "was a bearded man,'' meaning an adult male. Ath-Thawri reported that Jabir said that Ibn Abi Mulaykah said that Ibn Abbas said, "He was from the king's entourage.'' Mujahid, Ikrimah, Al-Hasan, Qatadah, As-Suddi, Muhammad bin Ishaq and others also said that the witness was an adult male. Al-Awfi reported that Ibn Abbas said about Allah's statement, “… and a witness of her household bore witness …”, "He was a babe in the cradle. '' Similar was reported from Abu Hurayrah, Hilal bin Yasaf, Al-Hasan, Sa`id bin Jubayr and Ad-Dahhak bin Muzahim, that the witness was a young boy who lived in the Aziz's house. Ibn Jarir At-Tabari preferred this view.” [Ref: Tafsir Ibn Kathir, 12:26, link]

Introduction: Allah (subhanahu wa ta’ala) has stated Prophet (sallallahu alayhi wa aalihi was’sallam) has been sent as a Shahid and stated he will bear witness in defence of Prophets passed before him. And being sent as a Shahid, and being sent to mankind means he is witness upon actions of mankind. A true testimony requires the witness with his own eyes/ears witnesses the events. Due to this Muslims believe Prophet (sallallahu alayhi wa aalihi was’sallam) is Shahid aka Hadhir Nazir upon actions of Jinn and mankind. And testimony without being actual witnessing the events is bearing false witness and Prophet (sallallahu alayhi wa aalihi was’sallam) is the flag bearer of truth and he will not give false testimony. Khawarij accuse Muslims of being guilty of major Shirk for believing Prophet (sallallahu alayhi wa aalihi was’sallam) is Hadhir Nazir. The reason they give is; Allah (subhanahu wa ta’ala) alone is Shahid in a manner which you Muslims believe Prophet (sallallahu alayhi wa aalihi was’sallam) to be Shahid aka Hadhir Nazir. In other words they declare the Muslism to be worst type of disbelievers for believing that Prophet (sallallahu alayhi wa aalihi was’sallam) witnesses the deeds of Jinn and Mankind as a first hand witness hears/sees the events unfold in form of sounds and images. And their accusaton is proof of their ignorance of true Islamic belief, and ignorance of principle methodology of determining Tawheed and complete ingorance of principle of determing Shirk. If Allah (subhanahu wa ta’ala) permits a detailed explanation will be given in this article. Witnessing Of Prophet (sallallahu alayhi wa aalihi was’sallam): All natural and supernatural powers which manifested during the life time of Prophet (sallallahu alayhi wa aalihi was’sallam) including his witnessing of deeds of Jinn and mankind is with permission of Allah (subhanahu wa ta’ala). With power being given by Allah (subhanahu wa ta’ala). Prophet (sallallahu alayhi wa aalihi was’sallam) is completely and absolutely like every creation dependent upon Allah (subhanahu wa ta’ala) in his essences, attributes and actions. Including his ordinary and extraordinary ability of Hadhir Nazir. Muslims believe this extraordinary ability of Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) is of miracolous nature. He is dependent upon existence of creation to exercise his ability of Hadhir Nazir and is limited restricted to creation. And his ability is dependent upon existence of place, direction and time. And as a creation his means of acquiring knowledge are limited restricted to his state of being. And each state has its own limitations and restrictions and in no way possesses his supernatural power of Hadhir Nazir equale to or greater then Allah (subhanahu wa ta’ala). To believe as such would be Shirk. Witnessing Of Allah (subhanahu wa ta’ala): In comparision, Allah (subhanahu wa ta’ala) is Shahid in accordance with His Essence. He was/is Shahid independently of anyone and is subsisting in all His attributes. He was/is present (i.e. Hadhir) without a place and was/is hearing and seeing (i.e. Nazir) without needs of created means (i.e. organs). There is no authority above Him controlling limiting His capacity of Shahid and Sami (i.e. hearing) and Baseer (i.e. seeing). And to equate Prophet (sallallahu alayhi wa aalihi was’sallam) with Allah’s (subhanahu wa ta’ala) ability of Shahid and Sami and Baseer in absolute terms would be major Shirk. And Allah (subhanahu wa ta’ala) is knower of all Ghayb that is in perserved Tablet and that will happen in hereafter. In addition to this Allah (subhanahu wa ta’ala) possesses knowledge of all Mumkinaat (i.e. possibilities). And to equate any being with all knowledge of Allah (subhanahu wa ta’ala), including knowledge of all possibilities, or limitless possibilites, is major Shirk. The Clear Distinction Between Station Two Shahids: The above two sections make it abundantly clear in which way Muslims believe Prophet (sallallahu alayhi wa aalihi was’sallam) to be Shahid is clearly apart from how Allah (subhanahu wa ta’ala) is believed to be Shahid. But this two sections require intermediate level knowledge of Tawheed and Shirk and good deductive skills to figure out why and how belief of Hadhir Nazir is not Shirk. Therefore it is important to make this topic simpler and make it easier for readers to easily understand the subject. Following sections will attempt to deal with the topic from simple perspective and it should allow readers to properly understand the error of Khawarij. Two Principles One Of Tawheed And One Of Shirk: Tawheed of Sifaat (attributes) and of Afaal (i.e. actions) is extreme perfection beyond which attribute/action cannot be perfected. And Shirk is extremly perfected - unimprovably perfected - attribute/action being given to creation of Allah (subhanahu wa ta’ala). A person believes Kiraman Katibeen - two angels - witness the actions of entire Jinn and Mankind on earth and then record these good/bad actions. Has this person made these two angels partners with Allah (subhanahu wa ta’ala)? Please read the two rules again and try to figure out before continuing. It is not Shirk because witnessing can be perfected/improved to include moon and entire universe. Hence the believer has not attributed the two angels the attributes of Allah (subhanahu wa ta’ala). A person believes, Gibraeel (alayhis salam) has limitless knowledge. There is no beginning nor end to his knowledge. Is this belief Shirk? It is indeed Shirk because limitless knowledge, without beginning, and without end, such perfection level that it cannot be improved or further perfected. Allah (subhanahu wa ta’ala) possesses limitless knowledge, which is without beginning and without end and attributing it to Gibraeel (alayhis salam) is an act of major Shirk. Hadhir Nazir In Light Of Two Principles: Muslims believe Prophet (sallallahu alayhi wa aalihi was’sallam) is Shahid upon actions of Jinn and Mankind. He was witnessing the actions before his birth when he existed in form of Ruh (i.e soul) and witnessed the actions in his life time ordinarily and extraordinarily after his station of Shahid was perfected as much as Allah (subhanahu wa ta’ala) willed. And continues to observe the actions mankind [including his believing and disbelieving Ummah] after his departure from earthly life. And in light of this belief it should be apparent; perfection of station of Shahid is of such level that it can be improved to include actions creatures of land, see, air, and angels. Hence level of perfection of Shahid granted to Prophet (sallallahu alayhi wa aalihi was’sallam) by Allah (subhanahu wa ta’ala) and believed for him by Muslims is improvable. Therefore Hadhir Nazir is not Shirk of attributes – polytheism in attribute of Shahid. Note we Muslims believe Allah (subhanahu wa ta’ala) is Shahid over all creatures of universe and every spec of universe. And Shahid over the paradise and hell and over all occupants of paradise and hell. In nutshell He is Shahid limitless, timeless, without beginning and without end. His station of Shahid is perfected to a level that it is above improvement. Two Important Points Worth Remembering: Firstly diametric opposite of love is hate, of light is darkness, of good is bad, of sweet is bitter, and of Tawheed is Shirk. As such the description of each is exactly the opposite of the other. To believe in One Ilah (i.e. God/Mabud) is Tawheed. And two believe in many is Shirk. To believe is no Ilah is Shirk and to believe in One is Tawheed. Secondly it is important to point out that belief of Khawarij will be implied based on what we the Muslims believe and by backtracking from their allegations. And it is very unlikely they believe what would be unearthed. Therefore do not charge them of believing it unless they profess it with their tongue. Their principles methodology of determining Shirk is definitely defective which casts doubts on their understanding of Tawheed. Khawarij In Light Of Their Own Accusation: Muslims believe Prophet (sallallahu alayhi wa aalihi was’sallam) observed the actions of nations - Jinn and Mankind - before him and continues to observe the actions of nations after his earthly life. The Khawarij accuse the Muslims of being guilty of major Shirk due to this belief. And Tawheed is diametric opposite of Shirk. We know what Muslims believe, which the Khawarij declare to be major Shirk. Based on this natural deduction would be; belief of Tawheed of Khawarij regarding attribute of Shahid is; Allah (subhanahu wa ta’ala) only observes the actions of Jinn and Mankind - of people before Prophet’s (sallallahu alayhi wa aalihi was’sallam) birth and after his death. And considering this belief of Shahid as Tawheed - the pinnacle of perfection beyond which there can be no perfection - is utterly/absolutely preposterous and nothing less then Kufr. This preposterious beliefe cannot and is not the Tawheed of Shahid, nor it can be, nor it is, criteria on which Tawheed/Shirk can be determined. Allah’s (subhanahu wa ta’ala) station of Shahid is perfected to such extant improvement is impossible. Alhasil in context of Islamic belief and in context of accusation of Khawarij we backtrack to find charge of Shirk is based on defective understanding of Tawheed of Shahid. Conclusion: Allah (subhanahu wa ta’ala) is Shahid over all things. He witnesses all actions of all creatures: creatures of land, sea, air, angels, Jinn, and wives of paradise (i.e. Hoori’s). And Allah (subhanahu wa ta’ala) witnesses all universe, paradise, hell and their occupants, every spect, atom, particle, lesser, or greater then these. He was Shahid from eternity, self suffient, independent, perfected beyond improvements … Prophet (sallallahu alayhi wa aalihi was’sallam) is Shahid over the actions of those creations of whom he will bear witness on judgment day – including actions of Jinn and Mankind before birth and after his departure from earth. His this extraordinary ability is granted to him by Allah (subhanahu wa ta’ala) and it is limited restricted to his actions of Jinn and mankind. He is entirely dependent upon Allah (subhanahu wa ta’ala). There was beginning and there is end to his station of Shahid. The criteria of determining Shirk for Shahid is; a perfection of Shahid which is beyond improvements. And those who judge Islamic belief Hadhir Nazir to be Shirk have defective understanding of principle methodology of determining Shirk and Tawheed because they employ an understanding of Shahid as criteria of determining Shirk of attributes when it is not. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi.

Introduction: Some say Shahid means witness but Muslims believe in these verses the word Shahid is used in meaning of Hadhir (i.e. present) Nazir (i.e. observing). Objective of this article would be to see what the truth is and where it lies. Note if the meaning of Hadhir Nazir is not believed, and meaning of witness is believed, even then nothing is harmed of Islamic belief. The Verses Subject Of Discussion: Allah (subhanahu wa ta’ala) has stated that He has sent Prophet (sallallahu alayhi wa aalihi was’sallam) as a Shahid which is evidenced by following verses: "We have truly sent thee as a witness, as a bringer of glad tidings, and as warner." [Ref: 48:8] "O Prophet! Truly We have sent thee as a witness, a bearer of glad tidings, and as a warner." [Ref: 33:45] And his station of Shahid is like how Prophet Musa (alayhis salam) was sent as a Shahid to Pharaoh: "We have sent to you an apostle to be a witness concerning you even as We sent an apostle to Pharaoh." [Ref: 73:15] Based on these verses Muslims have come to believe Prophet (sallallahu alayhi wa aalihi was’sallam) is Shahid in meaning of Hadhir Nazir. Shahid As Hadhir Nazir: Classical dictionaries give various meanings of word Shahid. Out of many meanings two relevent to this topic are witness and present. Both these meanings have been used for translation of verse 12:26. Mohsin Khan, Abdullah Yusuf Ali, and Sayyidi Ala Hadhrat have translated it to mean witness but I will only quote of Sayyidi Ala Hadhrat: “Said Yusuf, "It was she who lured me, that I may not guard myself" - and a witness from her own household testified; "If his shirt is torn from the front, then the woman is truthful and he has spoken incorrectly.” [Ref: 12:26, by Imam Ahmad Raza rahimullah] Following translations of Muhammad Assad and certain Unal Ali have translated Shahid to mean present (i.e. Hadhir): “[Joseph] exclaimed: "It was she who sought to make me yield myself unto her!" Now one of those present, a member of her own household, suggested this: If his tunic has been torn from the front, then she is telling the truth, and he is a liar.” [Ref: 12:26, by Muhammad Assad] “He (Joseph) said: "She it was who sought to enjoy herself by me." And one of those present, a member of her household, said: "If his shirt has been torn from the front, she is telling the truth, and he is a liar.” [Ref: 12:26, by Unal Ali] It is undeniable fact; Shahid has been translated to mean Hadhir in context of Ghayb (unseen/absent) in Ahadith narrating Dua recited in funeral prayers: “Abu Ibrahim Al-Ashhali narrated from his father who said: "When the Messenger of Allah would perform the Salat for the funeral he would said: 'O Allah! Forgive our living and our deceased, our present and our absent (i.e. wa shahidina wa gha'ibina), our young and our old, our male and our female.'" [Ref; Tirmadhi, B5, H1024] “It was narrated from Abu Ibrahim Al-Ansari from his father that he heard the Prophet say, when offering the funeral prayer for one who had died: O Allah forgive our living and our dead, those who are present among us and those who are absent (i.e. wa shahidina wa gha'ibina), our males and our females, our young and our old.” [Ref: Sunan Nisa’i, B21, H1988] Do note the Dua states, diametric opposite of each word and as such opposite male is female, living is dead, and therefore Ghayb’s diametric opposite would be Hadhir. Alhasil, Shahid in meaning of Hadhir is established which none but insane would dispute. Point to remember is; healthy being who is Hadhir (i.e. present) must naturally be Nazir (i.e. seeing) and Sami (i.e. hearing). Also note these meanings need to be assumed automatically because these are fundamental part of Shahid. Hadhir without hearing and seeing does not accurately depict the meanng of Shahid and to believe in Hadhir without Sami and Nazir would be distortion of natural meaning of word Shahid. Shahid As Witness: If a witness is not present (i.e. Hadhir) near the location where incident has taken place and was not able to see (i.e. Nazir) the events taking place he cannot be termed as a witness. Any/Every creation, deemed a witness must be Hadhir within the creation of Allah (subhanahu wa ta’ala) and if a witness has no presence within creation then his/her existence is alleged. And if a creation is Hadhir and is believed to be a witness over y but this witness with his own eyes/ears actually has not seen/heard anything regarding y he/she cannot be a true witness. A true witness must be Hadhir some where within creation and must be Nazir over the events regarding which he is to bear witness. Alhasil it is fundamentally important that a witness be Hadhir Nazir otherwise a person who has been presented as a witness [without being Hadhir and Nazir] cannot be true witness. If Shahid as witness is believed then one has to believe Hadhir Nazir is Tafseel (i.e. detail) and Tafseer (i.e. explanation) of it. Conclusion: If word Shahid is in meaning of witness then Hadhir Nazir and Sami is Tafseel/Tafseer. And if Shahid is taken in meaning of Hadhir then Sami (i.e. hearing) and Baseer (i.e. seeing) is Tafseel/Tafseer. Regardless of what meaning is assigned to Shahid the implications are same and opponents of Islam disputing over it in attempt to bog down the discussion on this subject. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi

Introduction: Allah (subhanahu wa ta’ala) establishes in his book; Prophet (sallallahu alayhi wa aalihi was’sallam) has been sent as Shahid (i.e. witness) to mankind. As result of this Muslims also believe Prophet (sallallahu alayhi wa aalihi was’sallam) will give testimony on judgment day regarding events/actions that took place on earth because he has himself witnessed the events/actions as a first hand witness. Khawarij believes Prophet (sallallahu alayhi wa aalihi was’sallam) was sent as a Shahid but will give testimony on account of being informed by others and not due to being first hand witness. In other words they negate for Prophet (sallallahu alayhi wa aalihi was’sallam) the qualities which establish him as a Shahid and we Muslims affirm these qualities. Due to disagreement between Muslims and Khawarij it is important to establish Islamic position with combination of Quranic and rationally persuasive reasoning. Prophet (sallallahu alayhi wa aalihi was’sallam) Sent As A Shahid: Allah (subhanahu wa ta’ala) is reported to have said: “O Prophet, indeed We have sent you as a Shahid (i.e. witness) and a bringer of good tidings and a warner.” [Ref: 33:45] "We have truly sent thee as a witness, as a bringer of glad tidings, and as warner." [Ref: 48:8] “How then (will the sinners fare on Judgment Day) when We shall bring forward witnesses from within every community, and bring thee (O Prophet) as witness (i.e. Shaheed) against them?” [Ref: 4:41] Prophet (sallallahu alayhi wa aalihi was’sallam) being sent as a Shahid can only be on basis of two facts; i) Prophet (sallallahu alayhi wa aalihi was’sallam) existed as a Prophet before he was sent, ii) Prophet (sallallahu alayhi wa aalihi was’sallam) has qualities which will enable him to be a witness; to be Hadhir (i.e. present) and to be Nazir (i.e. seeing), with ability of hearing. Explanation Of Meaning Of Being Sent As A Shahid: To believe Prophet (sallallahu alayhi wa aalihi was’sallam) was not sent as a hearing/seeing type of Shahid/Shaheed amounts to; one believes Prophet (sallallahu alayhi wa aalihi was’sallam) was sent as a deaf and blind Prophet. Note, Allah (subhanahu wa ta’ala) stated He has sent Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) as Shahid/Shaheed in the following verses: “O Prophet, indeed We have sent you as a Shahid (i.e. witness) and a bringer of good tidings and a warner.” [Ref: 33:45] One who is sent as a Shahid/Shaheed must have capacity to be a witness – i.e. must be hearing/seeing and living. To illustrate this position, please suppose a certain, intellectual, is acting as a official witness of United Nations, sent to Palestine to document the actrocities and controlled systematic genocide of Palestinians by Nazi state of Israel. Can this person be sent as a Shahid if he/she does not hear, or see? And importantly would United Nations send a blind and deaf person as their representative as official witness? Yet some people believe Allah (subhanahu wa ta’ala), the all-Knower of Ghayb, sent a Prophet to Arabs, as a Shahid and used intense form of Shahid; as Shaheed: “How then (will the sinners fare on Judgment Day) when We shall bring forward witnesses from within every community, and bring thee (O Prophet) as witness (i.e. Shaheed) against them?”, but not as hearing, or seeing type of Shahid and Shaheed. Do you deem the United Nations body to be wiser then Allah (subhanahu wa ta’ala)? And believe Allah (subhanahu wa ta’ala) did not know Arabic? Reason with youtself; if Allah (subhanahu wa ta’ala) intended to send a representative without hearing and seeing then He would have used words which denote equivlent meanings. And the type of representative He willed, He sent, and expressed it as He intended. Logical And Rational Deductions From Meaning Of Words: A police man is appointed to position of Chief Inspector and sent as a Chief Inspector. A certain intellectual and philosopher argues; Chief Inspector Biggles job description excludes inspection of any/every sort. And with this intellectual and philosopher agrees a regular Joe. Would any sane individual believe Inspector Biggles is inspector but not inspection type inspector? Or there is a manager who has been sent as a manager of a bank but this manager is manager without managing anything? Certain words denote a meanings which cannot be negated. Inspector is with inspection and inspector must be hearing, seeing, intelligent, sane, qualified and same apply to manager. In context of the article words Shahid/Shaheed also have certain meaning which cannot be negated. And these meanings cannot be negated for one who has been sent as Shahid/Shaheed. One who has been sent as a Shahid/Shaheed must be sane, intelligent, and have capacity of hearing and seeing. Otherwise he does not fill the position of Shahid. Believing In Arabic Words Disbelieving In Word Meanings: Those who claim Prophet (sallallahu alayhi wa aalihi was’sallam) was sent as a Shahid but not as a seeing/hearing type of Shahid should note this. The Qadiyaniyyah believe Prophet (sallallahu alayhi wa aalihi was’sallam) is Khatm Un Nabiyeen but they do not ascribe to the words and to him finality/end of Prophet-hood due to which they are not Muslims. Is one who believes; Allah (subhanahu wa ta’ala) is Rabb of the universe a Muslim when he does not believe any known meaning associated with the word Rabb in Quran and in Arabic language but ascribes to Rabb invented meaning? What if one ascribes to Rabb a meaning which is opposite of Rabbs lingustic usage – i.e. instead of Sutainer meaning of Sustained is ascribed? You will agree such a person is from disbelievers and not a Muslim. Then how can your claim is of Islam is valid when you negate that Prophet (sallallahu alayhi wa aalihi was’sallam) is not hearing/seeing type of Shahid? Such a person is not from amongst Muslims. The Requirement Of Being Muslim: It is imperative to believe Prophet (sallallahu alayhi wa aalihi was’sallam) has been sent as a Shahid and Shaheed in meaning of hearing and seeing type of Shahid/Shaheed. In other words believe that when Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) was sent as Insaan (i.e. human), to Arabs of his own time, then he was Shahid in meaning of hearing and seeing type of Shahid. In this historical context, at the very least, affirmed/believed meaning of Shahid, should be hearing and seeing type of Shahid. One who rejects the meaning of hearing/seeing type of Shahid in this context is upon Kufr, and if one dies upon this beliefe then such a person dies a Kafir. In this regard there is no if, or but. The Disputed Meaning Of Shahid And Its Verdict: As stated earlier, Muslims believe Prophet (sallallahu alayhi wa aalihi was’sallam) is Shahid/Shaheed as hearing and seeing type. And Muslims use this fundamental meaning of verses to expand and interpret these and other verses of Quran in light of each other which results creed which is known as Hadhir Nazir. It is a belief that Prophet (sallallahu alayhi wa aalihi was’sallam) did not just witness the deeds of people with his eyes/ears in his immediate vinicity but he witnessed the deeds of his then entire Ummah – believing and disbelieving - and has continued to witness the deeds of his entire Ummah – believing and disbelieving - ever since his station of Shahid was perfected. If Allah (subhanahu wa ta’ala) wills detail explanations with evidences will follow at the end of introductory article series. This belief is result of Tafsir of Quran with Quranic and this type of Tafsir is considered to be the best form of Tafsir of Quran. And due to this belief not being explicitly stated in a single verse or Ahadith and it being result of combination of verses to disbelieve in this belief of Hadhir Nazir is not Kufr. Scholars Of Ahlus Sunnah On Disputed Meaning Of Shahid: Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said: “Abu Dharr (Allah be pleased with him) reported from the Prophet (Peace be upon him) that,"Two are better than one, and three better than two; so stick to the Jama'ah for verily Allah, Most Great and Glorious, will only unite my nation on guidance." [Ref: Musnad Ahmad, Kitab Al-Ansar, Abu Zar Al Ghaffari, H20776] Out of three two is majority one is minority, and out of five three is majority two is minority therefore the Jamma mentioned in the Hadith composes majority. Hence the following Hadith is explanation of already quoted Hadith: “I heard the Messenger of Allah (subhanhu wa ta’ala) say: ‘My nation will not unite on misguidance, so if you see them differing, follow the great majority.” [Ref: Ibn Majah, Vol.1, B36, H3950] Coming back to the topic, the scholars of Islam have stated to disbelieve in Hadhir Nazir is not Kufr. I specificly sought answer to this question from Shaykh Sayyidi Akhtar Raza Khan Al-Azhari. Apart from agreeing with disbelief of Hadhir Nazir not being Kufr he added one who disbelieves in this creed is not from Ahlus Sunnah Wal Jammah. And this is because Prophet (sallallahu alayhi wa aalihi was’sallam) stated the Jamhoor (i.e. the majority), the Sawad Al Azam (i.e. group comprimising great majority) cannot be upon misguidance, and on this issue of Hadhir Nazir the majority has reached agreement of Hadhir Nazir being correct. Conclusion: Shahid fundamentally means a witness of hearing and seeing capacity. And Prophet (sallallahu alayhi wa aalihi was’sallam) being sent as a Shahid denotes he was sent as a hearing/seeing type of Shahid. To negate this fundamental by attributing to Shahid any other meaning then obvious is Kufr which invalidates belief in Islam. Rejection of commonly associated belief of Hadhir Nazir associated with Prophet (sallallahu alayhi wa aalihi was’sallam) being sent as a Shahid/Shaheed who witnesses the deeds of his Ummah and mankind in general takes rejector out of Ahlus Sunnah and into misguidede sects. Due to Hadhir Nazir being derivative of Tafsir of Quran and not being explicitly and emphatically being expressed by Allah (subhanahu wa ta’ala). Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi.

Biddat ki do (2) tareefen mashoor hen. Ek toh ahle Sunnat yehni jamhoor ki, biddat hasanah, biddat dhalalah, wali. Jamhoor wali mein joh biddat Quran o Sunnat say joh amaal e saliha ka muraqab heh woh biddat hasanah heh aur joh gunnah o kufr/shirk ka muraqab woh biddat dhalalah kehlati heh. Aur dosri joh Ibn Rajab al-Hanbali aur Mujadid Ali thani wali, in ki tareef mein har amal joh Quran o Sunnat kay amaal e saliha kay khilaaf heh woh biddat heh Joh Quran o Sunnat kay amal e saliha ka majmua heh ussay woh Sunnat kehtay hen (magar Sunnat e RasoolAllah nahin samajtay) aur biddat nahin samajtay. Jissay woh biddat samajtay hen ussay woh Quran o Sunnat mein gunahoon kufr shirk ka muraqab samaj kar biddat kehtay hen. Donoon tareefoon ko agar sahih say samja jahay aur sahih tareekay say apply keeya jahay toh phir yeh donoon tareefen Ahle Sunnat kay kissi amal ka radd nahin karteen. Ibn Rajab wali tareef mein, biddat ussay kehtay hen joh Ahle Sunnat wali mein biddat e dhalalah heh, aur biddat e hasanah ka ko woh lughvi biddat kehtay hen. Mein Wahhabi thah aur abhi bi Wahhabiyon wali biddat ki tareef use karta hoon behas o mubaisa mein magar likh likahi mein Sunniyoon wali. Meray articles hen jin mein, khadam nay Ibn Rajab wali biddat ki tareef ki tanqeed aur ijtihadi khata aur na-muqamal tehraya heh ... magar donoon mein sya kohi bi seekh lenh. Khata tareef kay akhaz karnay mein heh, magar us say masail e fiqha kay samajnay mein kohi kharabi nahin aati.

Jistera aik dua mangi, ya Allah mujjay lakhoon karoroon ka malik bana deh. Dua aik heh, Allah dua qubul farma kar lakhoon karoroon ka malik bana sakta heh. Ya mein dua karoon, ya Allah Parvez Shaykh ko lakhoon ka malik, karoroon ka malik bana deh toh kohi aqal wala ihtiraz karay ga kay mangay lakhoon karoroon magar dua ek mangi? Is'see tara hamari dua heh kay Allah lakhoon salam behjay aur Allah behjta heh, in-nallaha wa malaikatu yu salluna alan Nabi ... wa tasleema ... Allah aur farishtay salat behijtay hen ... momino salat aur tasleem (i.e. salam) behjo.

salam alayqum, bhai yeh kitab das daffa yahan par pesh huwi heh aur itni dafa jawab deh chukay hen. magar keun kay mawad mukhtalif threadss mein heh ... dhoondnay say bi naahin milta ... hona yeh chahyeh kay joh joh ihtiraz thread mein ho us ka jawab wahan bi deeya jahay ... au phir ihtiraz kay mutabiq ek aur thread banaya jahay joh - radd ihtirazat - kay section mein ho aur ihtiraz ko title banaya jahay aur ihtiraz aur jawab donoon ko copy paste keeya jahay. Esa karnay kay wasteh support aur help chahyeh ... ahle ilm jawab denh ... ek aur team un ko title deh kar ihtirazaat kay jawabat kay section mein muntakil karay ... magar kohi bi banda esa karnay pwr tiyar nahin ... deen kay wastay kissi ko time nahin ... mein hoon kay pachaas mamulaat mein tangen pansahi hen aur meray pass time nahin ka esa kar sakoon ... app thori mehnat karen ... is maulvi ka naam forum seach mein dalen yaqeenan niklay ga jawaab

Salam alayqum, Mawlana Murtaza Hassan ki Ashadd ul-Azaab ala musaylma ala panjab, kissi kay pass ho toh share keren please. private mein. Yeh Kitab Deobandiyoon nay ghayb kee huwi heh internet say. Is ka mafooz hona zeroori heh.

Is kitab ka musannaf Sunni nahin. Yeh ek Deobandi heh. Yeh Deobandiat ki dajjaliat ka subut heh. Ek aur kitab meray pass ek aur kitab heh Deobandiyoon ki. Is mein Deobandi nay un tamam aqahid ko Wahhabi aqahid tehraya heh joh Ahle Sunnat Wal Jammat kay hen. Aur joh aqahid o nazriat Deobandiat kay hen un ko Sunni aqeedah bataya heh ... Yehni jaga jaga likha heh, yeh aqeeda rakhnay wala Wahhabi heh halan kay yeh aqeedah Sunni ka heh, aur jaga jaga Deobandiat kay aqahid ko Sunniyon kay aqahid likha heh ... Yeh Deobandi kuch be kar saktay hen. Mujjay Hindu, Sikh, Christian, agar kissi kitab ka reference deh aur kahay is jaga yeh likha heh, shahid mein maan loon. Deobandi Maulviyoon mein kuch logh itnay baray kazzab aur dajjal hen kay Mirza ko fakhr hota hoga in ki dajjaliat dekh kar. In logoon ka itbar bilqul nah karen.

Salam alayqum, Al-Saif ul-Maslool Ala Munkir Ilm Ghayb Ar'Rasool, kay rabt mein kharabi thee, us ki islah kar kay yahan par upload kar deeh heh, here. Agar aap logoon kay ilm mein kohi bi aur SUNNI kitab ho jis ki rabt kharab ya kuch aur toh link behij denh insha Allah islah kar kay upload kar doon ga. Instisar Ul Haq - new print - kay ilawa. Intisar Ul Haq islah ki bot koshish ki kay joh kharabi heh door ho aur scribd par upload kee ja sakkay magar abhi taq naqami huwi heh.

salam alayqum ... Kissi ko is mutaliq ilm huwa ya nahin.

Salam alayqum, Hazrat logh Quran o Hadith ko chor kar Mirza ko Nabi maan rahay hen. Tafsir e Azizi ko chor kar koi kia manay ga. Agar yeh sabat bi ho jahay aur purana nuskha mil bi jahay toh tab bi aap ko kohi Deobandi ya Wahhabi sudharnay wala nahin. Jin kay wastay hidayat likhi heh, woh choti si baat pay hidayat pa jaatay hen aur jin kay leyeh gumrahi aur kufr, pura Quran parh kar suna denh, kohi sunnay wala nahin kohi mannay wala nahin. Joh baat Quran o Sunnat kay khilaaf ho, Shah Abdul Aziz rahimullah ki ho ya un kay abba huzoor ki, nah aap maneh gay aur nah mein. Ilm e ghayb Quran o Ahadith e Sahiha mutawatira say sabat heh, toh agar bil farz e muhaal Shah sahib ki tafseer mein esa likha huwa heh jesay pesh huwa toh kia aap Deobandi ya Wahhabi ho jahen gay? Un logoon say Quran o Hadith kay mutabiq maghz mari karen toh shahid un ko kohi faida ho. Meray pass ek banda aya thah Ala Hadhrat ki ek ibarat leh kar jis mein Ala Hadhrat nay Ismail Dehalvi ki girift ki. Deobandi ka dawah thah kay Ala Hadhrat nay Allah jalla shaanahu kay baray mein gustakhana kalamat kahay hen. mein nay poocha mujjay keun batatay ho, kehnay laga is waja say kay kia tum esay ko mano gay, mein nay poocha muj say kia tawaqoh rakhtay ho, kehnay laga tum chor doh gay keun kay tum mein insaaf heh, mein nay poocha tum be chor detay kehnay laga jee chor deta, mein nay kaha, jis nazriyeh ka tum ilzaam Ala Hadhrat deh rahay ho agar wohi bilqul tumaray maulvi ka sabat ho jahay toh aur Ala Hadhrat bari ho jahen toh phir Sunni ho jaho gay, kehnay laga phir ihtiraz nahin karoon ga, mein kaha nahin us ko chor doh gay aur Sunni ho kar kufr ka hokam jari karo gay jesay tum nay Ala Hadhrat par keeya, kehnay laga nahin. Mein nay poocha chalo deobandiat ko choro gay, is ka bi munkir huwa, toh mein nay kaha, chalo idhar say, aynda meray darwazay par mat ana. Sharminda huwa, kehnay laga chalen kon say maulvi nay esa likha, heh mein nay kaha, mein nahin chahta kay tummein batahoon aur tum us ki perwohi karo aur kufr karo, aur mujjay shareek karo apnay kafir honay mein. Darwaza band kar deeya, phir say salam dua bi nahin keeya ussay. Batanay ka maqsid yeh heh kay, janab logoon say wesay maghz mari nah karen, kuch likhwa lenh, agar esay nahin aur esa sabat ho gaya toh phir tum Sunni ho jaho gay. Agar likh deh toh phir us kay wastay koshish karen. Jinoon nay Quran aur Hadith kay dalahil kay ambar ko nahin mana woh Shah Abdul Aziz rahimullah ko maneh gay. Wesay waqt barbadi heh in logoon say.

Puranay Ulamah ki kutub mein Deobandi aur Wahhabi tehreef kar detay hen. Yahi Deobandiyoon aur Wahhabiyoon ka shoroon say wateera raha heh. Shah Abdul Aziz rahimullah kay Wahhab/Deobandi honay par kissi Sunni aalim ka qawl nahin. Yeh tehreef shuda hen.

Kissi bayan mein suna thah kay ek munafiq Surah Abasa para karta thah is bunyad par kay baqawl us kay is surat say sabat hota thah kay RasoolAllah Kamil nahin. Hadhrat Abu Bakr (radiallah ta'ala anhu) nay ussay qatal kar deeya. Is waqia ka refference darkar heh.

haram heh.

Salam alayqum, Ussay batahen keh hazoor nabi thay jab adam (alayhis salam) matti aur pani kay darmiyan thay. Yeh ihtiraz aur nuqs qabil e lehaz tab hota jab khatim bi usee waqt say hotay jab say Adam (alayhis salam) matti aur pani kay darmiyan thay. Khatmiat us waqt say sabat kar denhn tobah ham kar denh gay. Aur agar yeh koshish bi karay toh aap ussay us'see kufr ka ilzaam denh jissay ka malba us nay Musalmanoon par girana chaha heh. Keun kay agar RasoolAllah Khatm un-nabiyeen us'see waqt say thay toh phir joh us nay Adam alayhis salaam say aur Isa alayhis salam taq joh Nabi maneh hen woh Khatmiat kay munaafi heh. Aur agar woh apnay fatwah e Kufr ki bunyad ko (yehni khatmiat Adam alayhis salam kay matti pani kay darmiyan say) sabat nah kar sakkay toh fatwah e kUfr ussee par lota. Aur agar baghayr daleel Adam kay khalq say khatmiat ko manay toh mubtadi (biddati) bi heh. Hasil, kam say kam biddati, aur hukum kufr kay lotnay say kufr kay murtaqib huway.

✅ *Aksar log Imaan laane ke baad bhi shirk karte hain* Surah Yousuf 12:106 -------------------- Salam alayqum, Is ayaat ki Tafsir Quran ki roshini mein pesh e khidmat heh:

http://www.alahazrat.net/islam/al-quran-(arabic,urdu,english).php Is mein joh Qari hen un ka naam kia heh?

Salam alayqum, Mein nay note keeya thah ke Ahle Islam ki taraf say Hazir Nazir kay mozu par ihtirazat kay jawabat toh deeya ja rahay hen magar kissi nay is maslay par tafseeli tor par kaam nahin keeya. Jis ki waja say Sunniyoon ko bi confusion hoti heh is ko samajnay mein. Wahhabi aur Deobandiyoon ko toh samjana chaand say tukra lanay kay mutaradif heh. Is leyeh Khadim nay koshish shoroon ki heh kay is maslay par tafseelan aur har pehloo ko achi tara wazia keeya jahay. Aur apna aqeeda e Hadhir Nazir ko pehlay tehreeri tor par biyaan karoon aur phir ihtirazat kay jawabat bi deeya jahen. Is mozoo ko mein nay likhnay mein 3 hissoon mein taqseem keeya heh. i) Introductory Articles x10, ii) Evidence Articles - x8/10, iii) Refutations x?, Abhi sirf introductory kay 4 article complete huway hen 6 rehtay hen. Un kay complete honay kay baad uneh post kar doon ga. Abh mujjay step two/three kay leyeh kutub darkar hen joh nayab hoon is maslay par aur jayyid Ulamah ki likhi hoon joh asaani say millen net par woh samjen meray pass hen. Aur is kay ilawah Deobandiyon aur Wahhabiyoon ki agar kohi kitab is maslay kay radd par ho toh woh private mein zeroor share kar denh. Kohi esa ihtiraz joh in kay kissi maulvi nay keeya ho. Taqay mein English mein is mozoo par tafseelan say likh sakoon. Joh sunni kitabenh hen unneh forum mein paste kar denh kohi harj nahin Deobandiyoon Wahhabiyon ki private mein link ya naam waghera behij denh. Allah ta'ala aap ko jaza e khayr deh.

Salam Alayqum, Jazakallah Khayr, Ji aap nay bayan keeya toh meri tawajoh ... naray kay adid ki taraf gahi, jistera, lakhoon salam, ussee tara 125,000 dafa Ya Ali. Aap ka yeh bayan keeya huwa nuqta sawa lakh kay naray ka sahih mafoom lagta heh aur issee par qavi imkan heh. Allah tala aap ko jaza e khayr deh, ameen.

Moteram harj tab nah ho jab yeh sach ho: 'Sawa lakh nara e haydri: Ya Ali!' Is ka mana yeh ke; 'Sawa laakh [nabiyoon/Ashab - ka] nara e haydri [thah/heh]: Ya Ali!' Agar yeh nara ki nida haqiqat par mabni heh, yehni 124'000 Ashab e RasoolAllah ya Ambiyah nay 'Ya Ali! pukara toh phir toh jaiz heh warna yeh kehna; sawa lakh nara e haydri, ek jhooti baat heh. Aur phir joh is jhoot ki taeed mein, Ya Ali, kehta heh toh kehnay ka matlab yeh huwa kay joh yeh nara laga raha heh aur joh jawab deh rahay hen is jhoot mein barabar kay shareek hen. Ya Ali par toh kohi ihtiraz nahin magar ihtiraz naray ki nida par heh. Nara ki nida yeh mafoom deti heh kay sawa laakh Ashab ya Ambiyah nay Hadrat Ali ko Ya Ali keh kar madad kay leyeh pukara. Nara e Haydri toh ham wesay hi lagatay hen, aur Ya Ali bi kehtay hen, aur jaiz bi heh. Magar sawa laakh wali baat bilqul kizb biyani aur sar'ri jahalat heh, aur esay kizb mein shareek hona aur is ko phelana harj ka ba'is heh. Baqi aap ki niyat wali baat bilqul darust heh.

Mera talluq, Azad Kashmir, Mirpur, Islamgarh, say heh. Hamaray buzurg nara e ... Takbir, Risalat, aur kabi kabaar, Sawa Lakh Nara e Haydri, aur phir Nara e Ghausiyah lagaya kartay thay. Shahid yeh Shi'at ka influence ho. Allah behtr janta heh. Keun kay hamaray ilaqay mein sabi Sunni thay magar buzurgoon nay bataya heh kay Sunni auratenh puranay waqtoon mein (i.e. yehni 50/65 pehlay) Ashura mein Matam karteen theen jissay Hussay peetna (i.e. Hussay pitran) kaha jata. Magar phir ek Mawlana/Hafiz Ishaq Sahib ilaqay ki ek khaas Masjid mein Imam huway aur qareeb hi ek Madrassa banaya toh unoon nay Sunniyun say Shi'at ko nikala. Mein nay bachpan mein kahi dafa suna thah yeh nara magar abh aap nay zikr keeya toh phir yaad aya kay esa kehtay thay. Sawa lakh, ka mana heh, ek lakh pachees hazar, 125'000. Rawayaat mein 124'000 sahabah ka qawl keeya jata heh. Aur 'Ya Ali!' madad ki nida heh. Is leyeh mera andaza heh kay laganay ka maqsad yeh heh kay 124'000 hazar Sahabah nay Hadhrat Ali (radiallah ta'ala anhu) ko madad kay leyeh pukara. Raha yeh kay sawa lakh toh, 125'000 heh, 124'000 nahin. Toh amuman numbers to precise nahin bataya jata balkay general number hota heh woh bataya jata heh. Misal kay tor par, watch par, 3 baj kay 21 mint aur 42 second huway hoon, waqt batanay wala, 3 baj kay 20 mint batahay ga, ya 3 baj kay 22 mint, chota mota hisab agay peechay keya jata heh. Is leyeh andaza heh kay muraad 124'000 hee heh. Abh agar is bunyad par lagaya jata heh toh yeh bay-bunyad heh. Esa kissi daleel say sabat nahin.

Salam alaqyum, Uppar wali quote joh mein nay quote ki thi us ka reference yeh heh - page 107, masla 7 heh. https://sarf4sisters.files.wordpress.com/2011/12/kitaab-at-tawheed-arabic.pdf

Salam alayqum, Bhai pesay kesay behjay ja saktay hen? Private message kay zariyeh details behij denh.

Khariji Excuse: Ibn Umar (radiallah ta'ala anhu) Contradicts The Messenger (sallallahu alayhi wa aalihi was'sallam), Is Against The Jammah, And Is Not Caliph Therefore We Are Under No Obligation To Follow Him On Good Innovations. Introduction: Muslims believe Islam permits good innovations and has provisions via which a good innovation can be deemed part of Islam. In opposition to Islamic teaching the Khawarij believe based on absolute literalism of Ahadith; Islam completely and absolutely prohibits every type of innovation. Muslims believe the Prophetic words do not mean every innovation in absolute sense but every innovation has been contextualized to every innovation which is not composed of what Prophet (sallallahu alayhi wa aalihi was’sallam) has taught. Prophet (sallallahu alayhi wa aalihi was’sallam) has said; one who invents a matter which is not ours is rejected, and this Hadith is explained by another; one who [invents an] actions which is not ours is rejected. And in Ahadith of Ibn Majah and Tirmadhi such innovations are termed as erroneous innovations. In other words, every erroneous innovation is misguidance and every innovation which is not composed of Prophetic Sunnahs but invented ways of worship, charity, is misguidance. Muslims negate the absolute literalism of Prophetic words by interpreting his words by other Ahadith. Where as the opponents of Islam hold to literalism of some Ahadith while ignoring, or distorting understanding of those words of Prophet (sallallahu alayhi wa aalihi was’sallam) which refute their understanding. 0.0 - Background To Discussion Which Resulted This Article: In an attempt to discredit Islamic teaching a Khariji student of knowledge contacted me and sought evidence which establishes Islamic position. In response I quoted him Hadith of Ibn Umar (radiallah ta’ala anhu) where he is reported to have said; Salat ad-Duha is good/fine innovation with related Ahadith. With it presented following argument which now has been published as an article, here. He attempted to disregard the meaning of statement by arguing; Ibn Umar (radiallah ta’ala anhu) intended good innovation in linguistic sense. Note the material he quoted was written by members AhlalHdeeth forum. His claim was rebutted with sound arguments and the rebuttal lead me to use the material to write following two articles, here and here. Then he invented a novel argument; Ibn Umar (radiallah ta’ala anhu) believed Salat ad-Duha was Prophetic Sunnah hence his statement is to be interpreted linguistic sense. This argument was soundly responded to and later was published as following article, here. Instead of responding to material in these articles he made excuse that content is excessively long and he would prefer something brief. And I am of opinion this was just a ploy because he could not reason against the arguments presented. But anyway to accommodate his request, material reproduced in following section was sent emailed to him. In response to which he presented four arguments. 0.1 - Ibn Umar (radiallah ta’ala anhu) On Salat ad-Duha: Hadith establishes Ibn Umar (radiallah ta’ala anhu) did not perform Salat ad-Duha because he believed Prophet (sallallahu alayhi wa aalihi was’sallam) and first two Caliphs did not perform Salat ad-Duha: “Narrated Muwarriq: I asked Ibn `Umar "Do you offer the Duha prayer?" He replied in the negative. I further asked, "Did `Umar use to pray it?" He (Ibn `Umar) replied in the negative. I again asked, "Did Abu Bakr use to pray it?" He replied in the negative. I again asked, "Did the Prophet use to pray it?" Ibn `Umar replied, "I don't think he did." [Ref: Bukhari, B21, H27] In other words he deemed Salat ad-Duha to be an innovation hence he did not perform it. And this is apparent from following Ahadith: “… and found 'Abdullah b. 'Umar sitting near the apartment of A'ishah and the people were observing the forenoon prayer. We asked him about their prayer, and he said: It is an innovation.” [Ref: Muslim, B7, H2883] “…and some people were offering the Duha prayer. We asked him about their prayer and he replied that it was an innovation." [Ref: Bukhari, B27, H4] He deemed it innovation but the type of innovation is established from following Hadith: “Ibn Ulayyah narrated to us, Jarir narrated, al-Hakim bin A'raj narrated; I asked Muhammad about Salat ad-Duha, while he was sitting near the house of Prophet (sallallahu alayhi wa aalihi was’sallam). He said: It is an innovation and what a fine innovation it is!" [Ref: Musannaf Ibn Abi Shaybah, Kitab Of Prayer – Salat ad-Duha, H3] In addition he also is reported to have said: "Narrated Muamar, narrated al-Zuhri, narrated [by Ibn Umar’s son] Sa'lim, [that his father] Ibn Umar said: At the time Uthman was killed no-one considered it desirable and the people did not innovate anything that is dearer to me than that prayer." [Ref: Musannaf Abd ar-Razzaq, Book Of Salat (No.2), Chapter al-Duha, H4868] This establishes he deemed Salat ad-Duha as a good innovation in Islam. And Ahadith of good innovation also establishes that Ibn Umar (radiallah ta’ala anhu) believed the following words of Prophet (sallallahu alayhi wa aalihi was’sallam) are not to be understood in literal sense: “And the most evil affairs are the innovations; and every innovation is misguidance." [Ref: Muslim, B4, H1885] In light of his statement of holding an innovation dear and terming it good/fine innovation it would be safe to conclude he believed only some innovations are misguidance, or every innovation composed of specific type of actions is misguidance. 0.2 - Summarized Version Of Four Arguments: i) Abdullah Ibn Umar (radiallah ta’ala anhu) is reported to have said: Every innovation is misguidance even if people deem it to be good. In context of this statement the Hadith, Salat ad-Duha is good/fine innovation, cannot lead to conclusion that he believed Islam allows good innovations. And this leads to natural conclusion that he believed Salat ad-Duha being good/fine innovation in linguistic sense. ii) Ibn Umar (radiallah ta’ala anhu) said Salat ad-Duha is good innovation yet Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said, every innovation is misguidance and every innovation takes to fire. And where a companion contradicts to words of Prophet (sallallahu alayhi wa aalihi was’sallam) he is not to be obeyed. iii) Prophet (sallallahu alayhi wa aalihi was’sallam) instructed the Muslims to follow the Jammah. Ibn Umar’s (radiallah ta’ala anhu) had a opinion which did not agree with the Jammah of companions and therefore he is not to be followed in his understanding. iv) Prophet (sallallahu alayhi wa aalihi was’sallam) instructed the Muslims to follow his Sunnah and Sunnah of rightly guided Caliphs. Ibn Umar (radiallah ta’ala anhu) was not a rightly guided Khalifah of Prophet (sallallahu alayhi wa aalihi was’sallam) hence we have no obligation to follow him.[1] 0.3 - Some Information Regarding Islamic Response To Khariji: Third argument is connected about what the Jammah of Sahabah believed about innovation and fourth is connected with rightly guided Caliphs. To properly respond to third argument evidence has to be quoted and most of it is connected with fourth argument. Hence third will be addressed first then fourth. Argument two is based on Prophetic words and meaning of these words needs to be explained. This explanation would help better understand, every innovation is misguidance even if people deem them to be good, and this explanation will further be employed to respond first argument. The response could also have been structured, second followed by first argument, and third followed by fourth argument. But it was felt better structuring would be to end with explanation of Ibn Umar’s (radiallah ta’ala anhu) statement so it freshest in memory of readers. There is no ulterior motive nor this structuring was adopted to serve any nefarious objective. 1.0 - Third Argument: Ibn Umar Is Against The Jammah: Third argument is as follows: ‘Prophet (sallallahu alayhi wa aalihi was’sallam) instructed the Muslims to follow the Jammah. Ibn Umar’s (radiallah ta’ala anhu) had a opinion which did not agree with the Jammah of companions and therefore he is not to be followed in his understanding.’ For the benefit of the uninitiated the key part of third argument needs to be explained. Please rectify me if I have made mistake in presenting your position and if you do not I will continue as I understood your content.[2] By saying Ibn Umar (radiallah ta’ala anhu) had opinion which did not agree with the Jammah of companions. You meant Ibn Umar (radiallah ta’ala anhu) believed and held to opinion; innovations in Islam are good. And according to you Ibn Umar’s this belief/opinion did not agree with the Jammah of companions. And teaching of Prophet (sallallahu alayhi wa aalihi was’sallam) is to follow the Jammah therefore Ibn Umar (radiallah ta’ala anhu) is not to be followed. 1.1 - Prophet Of Allah Said Follow Majority Of The Jammah: Firstly, Indeed Prophet (sallallahu alayhi wa aalihi was’sallam) instructed the Muslims to follow the Jammah. It is reported that Prophet (sallallahu alayhi wa aalihi was’sallam) has said: “Abu Dhār (Allah be pleased with him) reported from the Prophet (Peace be upon him) that, “Two are better than one, and three better than two; so stick to the Jama'ah for verily Allah, Most Great and Glorious, will only unite my Ummah on guidance." [Ref: M.I.Ahmad, Al-Ansar, Abu Zar Al Ghaffari, H20776] Hadith denotes that Jammah is of majority and this meaning is established from the following Hadith: “Anas bin Malik said: “I heard the Messenger of Allah say: ‘My Ummah will not unite on misguidance, so if you see them differing, follow the great majority.’” [Ref: Ibn Majah, B36, H3950] So following the majority (i.e. the Jammah) on matters which the Muslims have differed is teaching of Prophet (sallallahu alayhi wa aalihi was’sallam). 1.2 - The Burden Of Evidence Is Upon The Claimant: You stated Ibn Umar (radiallah ta’ala anhu) went against the understanding of the Jammah for believing in good/fine innovation concept. Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said: “’On the authority of Ibn Abbas; the Messenger of Allah said: Were people to be given everything that they claimed, men would (unjustly) claim the wealth and lives of (other) people. But the onus of proof is upon the claimant and the taking of an oath is upon him who denies. A Hassan hadith narrated by al-Baihaqee and others in this form, and part of it is in the two Sahih.” [Ref: Forty Ahadith – Nawavi, Hadith 33] According to all rational beings and words of Prophet (sallallahu alayhi wa aalihi was’sallam) you’re under the burden to substantiate your claim. And to do this you must provide evidence which establishes the position of majority of companions and then explain how Ibn Umar’s (radiallah ta’ala anhu) belief contradicts the belief and teaching of majority of companions. 1.3 - Priority Of Prophetic Sunnah And Understanding Of Jammah: It is beyond capacity of my research to compile account of what the Jammah of companions believed regarding innovation and it may not even be possible to manage such a feet due to lack of recorded evidence. There is little evidence to establish that the companions believed in Islamic understanding of innovation and not of Khawarij but this evidence is connected with your fourth argument and its response hence it will be properly discussed there, see sections 2.1 to 2.3. It should be clear; Prophet (sallallahu alayhi wa aalihi was’sallam) instructed the Muslims to follow his Sunnah and Sunnah of rightly guided Caliphs and evidence of it as follows: “After I am gone, you will see great conflict. I urge you to adhere to my Sunnah and the path of the Rightly-Guided Caliphs, and cling stubbornly to it.” [Ref: Ibn Majah, B1, H44] “Whoever among you lives will see great conflict. I urge you to adhere to what you know of my Sunnah and the path of the Rightly-Guided Caliphs, and cling stubbornly to it.” [Ref: Ibn Majah, B1, H43] This establishes adhering to his Sunnah is priority and then Sunnahs of rightly guided Caliphs and similarly Prophetic teachings supersede. And if there was absence of Prophetic teaching on subject of innovation then we are obliged to look into what Sahabah, Tabi’een, … taught and this is not the case. Also note Prophet (sallallahu alayhi wa aalihi was’sallam) instructed the Sahabah/Muslims to adhere to Jammah and the majority of Jammah. Prophet (sallallahu alayhi wa aalihi was’sallam) did not instruct; the later generations are to adhere to majority teaching of companions. Nor we were instructed to find out what the majority of Sahabah taught. The majority referred in the Ahadith is of era in which Muslim finds himself. In other words in time of Sahabah if a Muslims disputed they were to find majority opinion of Sahabah of RasoolAllah (sallallahu alayhi wa aalihi was’sallam). During the time of Tabi’een the majority was of Tabi’een. In other words if a dispute originated the Tabi’een were instructed to adhere to majority understanding of Tabi’een. In each era the majority of scholarship is to be followed hence there is no obligation upon me to find the verdict of majority of companions. And we both know the what the majority of Islamic scholarship believed in past about the subject of innovation and continues to believe. The area where Khawarij compose majority is of Najd. Apart from Najd in all Arabia especially Hijaz the Khawarij of Shaykh Muhammad Bin Abdul Wahhab are a minority. And this context even to contemplate a majority outside Arabia would be insult to an intelligent mans intellect. The Muslims were instructed to adhere to majority by Prophet (sallallahu alayhi wa aalihi was’sallam) because majority would be upon Minhaj of the Prophet (sallallahu alayhi wa aalihi was’sallam). The majority Minhaj of Sahabah by Allah has been transmitted to Muslims and majority is upon their Minhaj. And the Minhaj of majority of Sahabah was and is established upon earth because their religion was to succeed. The burden of proof is upon me. Allah (subhanahu wa ta’ala) promised the companions succession: “Allah has promised those who have believed among you and done righteous deeds that He will surely grant them succession [to authority] upon the earth just as He granted it to those before them …” Then Allah (subhanahu wa ta’ala) states, the religion of Islam in which they have believed will be established on earth as part of succession of their Islam: ”… and that He will surely establish for them [therein] their religion which He has preferred for them and that He will surely substitute for them, after their fear, security …” [Ref: 24:55] And surely Allah (subhanahu wa ta’ala) established their religion and their beliefs upon earth just as he promised them but you choose to disbelieve. 1.4 - Ibn Umar’s Words Are Founded On Prophetic Teaching: Ibn Umar’s (radiallah ta’ala anhu) words have backing of Prophetic teaching. Prophet (sallallahu alayhi wa aalihi was’sallam) has stated, whosoever introduces good Sunnah in and those who adhere to his good/righteous Sunnah will be equally rewarded: “Messenger of Allah said: "Whoever starts a سُنَّةَ خَيْرٍ (i.e. good Sunnah) which is followed, then for him is a reward, and the likes of their rewards of whoever follows him, there being nothing diminished from their rewards." [Ref: Tirmadhi, B39, H2675] "Jarir b. 'Abdullah reported Allah's Messenger as saying: The servant does not introduce سُنَّةً صَالِحَةً (i.e. righteous Sunnah) which is followed after him. The rest of the hadith is the same." [Ref: Muslim, B34, H6468] In Sahih of Imam Muslim it is explicitly that introducing good Sunnahs in Islam will be rewarded: “He who introduces a فِي الإِسْلاَمِ سُنَّةً حَسَنَةً (i.e. good Sunnah in Islam), there is a reward for him for this and reward of that also who acted according to it subsequently, without any deduction from their rewards …” [Ref: Muslim, B34, H6466] Something which is already part of Islam cannot be re-introduced into Islam by an Ummati of Prophet (sallallahu alayhi wa aalihi was’sallam). In Hadith Prophet (sallallahu alayhi wa aalihi was’sallam) tells of reward for introducing a good Sunnah into Islam. Indicating the reward is for a Sunnah which is not already part of Islam. Innovation is something which not part of Islam but is made part of Islam and that is precisely the established meaning of Ahadith of good/righteous Sunnah. Due to this we Muslims believe Hadith establishes permissibility and reward for introducing innovated good Sunnahs into Islam. And once again I quote his statement: “… while he was sitting near the house of Prophet (sallallahu alayhi wa aalihi was’sallam). He said: It is an innovation and what a fine innovation it is!" [Ref: Musannaf Ibn Abi Shaybah, Kitab Of Prayer – Salat ad-Duha, H3] This establishes Ibn Umar (radiallah ta’ala anhu) believed Islam allows good innovations to be made part of it. Ibn Umar’s (radiallah ta’ala anhu) understanding that Salat ad-Duha is good/fine innovation is obviously incorrect but on basis of which he judged it to be an good/fine innovation is correct and it is corroborated by words of Prophet (sallallahu alayhi wa aalihi was’sallam). 1.5 - Establishing The Evidence And Delivering The Warning: My brother you could not respond to the potent arguments establishing Islamic understanding therefore you schemed you will absolve your self from responsibility of answering to evidence by claiming my articles are excessive in length. Remember you will be answerable to my Lord and your Lord if message has been understood by you and you disbelieved in it. Allah (subhanahu wa ta’ala) states: “Indeed, those who disbelieved and averted [people] from the path of Allah and opposed the Messenger after guidance had become clear to them - never will they harm Allah at all, and He will render worthless their deeds.” [Ref: 47:32] Now when it has become evident to you that Prophet (sallallahu alayhi wa aalihi was’sallam) has taught there is reward for innovated good Sunnahs for the one who inovates it and those who engage in the practice. Then one who claims to be a Muslim should also take note of what Allah (subhanahu wa ta’ala) has stated in following verse: “O you who have believed, obey Allah and obey the Messenger and those in authority among you. And if you disagree over anything, refer it to Allah and the Messenger ...” [Ref: 4:59] In another verse Allah (subhanahu wa ta’ala) states: “And whatever the Messenger has given you - take; and what he has forbidden you - refrain from. And fear Allah; indeed, Allah is severe in penalty." [Ref: 59:7] And here invite you to refer to the Messenger (sallallahu alayhi wa aalihi was’sallam) who gave us following teaching: “He who introduces a فِي الإِسْلاَمِ سُنَّةً حَسَنَةً (i.e. good Sunnah in Islam), there is a reward for him for this and reward of that also who acted according to it subsequently, without any deduction from their rewards …” [Ref: Muslim, B34, H6466] It is evident good innovated Sunnahs by a Muslim will bring reward to him and those who follow his example. Allah (subhanahu wa ta’ala) has stated: “But no, by your Lord, they will not [truly] believe until they make you [O Muhammad] judge concerning that over which they dispute among themselves and then find within themselves no discomfort from what you have judged and completely submit [to your decision].” [Ref: 4:65] And if you truly believed in the Messenger of Allah (subhanahu wa ta’ala), and obey him as he is to be obeyed, and not prefer over him the friends of Shaytan you will come to believe like Muslims believe. And know those who obey Allah’s Messenger (sallallahu alayhi wa aalihi was’sallam) truly they are successful in here and hereafter and among the companions of Paradise: “And whoever obeys Allah and the Messenger - those will be with the ones upon whom Allah has bestowed favor of the prophets, the steadfast affirmers of truth, the martyrs and the righteous. And excellent are those as companions.” [Ref: 4:69] Regarding the Munafiqeen Allah (subhanahu wa ta’ala) has stated: “And when it is said to them, "Come to what Allah has revealed and to the Messenger," you see the hypocrites turning away from you in aversion.” [Ref: 4:61] Do not turn away from guidance of Prophet (sallallahu alayhi wa aalihi was’sallam). If you claim to be a Muslim then make no excuses but believe Prophet (sallallahu alayhi wa aalihi was’sallam). And believe he made provision in Islam for innovated good Sunnahs to be made part of Islam. Otherwise take note of what Allah (subhanahu wa ta’ala) has stated regarding those who oppose Allah’s Messenger (sallallahu alayhi wa aalihi was’sallam): “And whoever opposes the Messenger after guidance has become clear to him and follows other than the way of the believers - We will give him what he has taken and drive him into Hell, and evil it is as a destination.“ [Ref: 4:115] 2.0 - Fourth Argument: Ibn Umar Is Not Rightly Guided Caliph: “Prophet (sallallahu alayhi wa aalihi was’sallam) instructed the Muslims to follow his Sunnah and Sunnah of rightly guided Caliphs. Ibn Umar was not a rightly guided Khalifah of Prophet (sallallahu alayhi wa aalihi was’sallam) hence we have no obligation to follow him.” 2.1 - Prophetic Command To Adhere To Rightly Guided Caliphs: Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said: “After I am gone, you will see great conflict. I urge you to adhere to my Sunnah and the Sunnah of the Rightly-Guided Caliphs, and cling stubbornly to it. And beware of newly-invented matters, for every innovation is a going astray.'" [Ref: Ibn Majah, B1, H42] “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 Sunnah of the rightly-guided caliphs.” [Ref: Abu Dawud, B41, H4590] Hadith states a Muslim is to follow Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam) and the Sunnah of rightly guided caliphs. This indicates there are two sources of Sunnah according to this Hadith - Prophet (sallallahu alayhi wa aalihi was’sallam) and the rightly guided Caliphs. Some argue Prophet (sallallahu alayhi wa aalihi was’sallam) intended to say; follow my Sunnahs and my Sunnahs which my Caliphs follow. We Muslims say, if Prophet (sallallahu alayhi wa aalihi was’sallam) intended this he would have expressed it clearly. The words clearly indicate what he intended. First Sunnah is Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam) and the Sunnah of rightly guided Caliphs is innovated good Sunnah evidence of which is in the following Ahadith: “He who sets a good Sunnah in Islam, there is a reward for him for this and reward of that also who acted according to it subsequently, without any deduction from their rewards ...” [Ref: Muslim, B5, H2219] “The Messenger of Allah said: 'Whoever sets a سُنَّةً حَسَنَةً (i.e. good precedent) in Islam, he will have the reward for that, and the reward of those who acted in accordance with it, without that detracting from their reward in the slightest.” [Ref: Nisa’i, B23, H2555] Establishing that Prophet (sallallahu alayhi wa aalihi was’sallam) sanctioned the Muslims to follow good Sunnahs which the rightly guided Caliphs would innovate after him. 2.2 - Umar, Abu Bakr, And Zaid On Sunnah Khayr: Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said: "Jarir b. 'Abdullah reported Allah's Messenger as saying: The servant does not introduce سُنَّةً صَالِحَةً (i.e. righteous Sunnah) which is followed after him. The rest of the hadith is the same." [Ref: Muslim, B34, H6468] Another version of same hadith has words: “The Messenger of Allah said: 'Whoever sets a سُنَّةً حَسَنَةً (i.e. good precedent) in Islam, he will have the reward for that, and the reward of those who acted in accordance with it, without that detracting from their reward in the slightest.” [Ref: Nisa’i, B23, H2555] Yet another version of same Hadith words Sunnah Khayr are used: “Messenger of Allah said: "Whoever starts a سُنَّةَ خَيْرٍ (i.e. good Sunnah) which is followed, then for him is a reward, and the likes of their rewards of whoever follows him, there being nothing diminished from their rewards." [Ref: Tirmadhi, B39, H2675] Same word was used by Umar (radiallah ta’ala anhu) when he attempted to convince the first Caliph Abu Bakr (radiallah ta’ala anhu) to compile the Quran in book format: “I said to `Umar, "How can you do something which Allah's Apostle did not do?" `Umar said: هُوَ وَاللَّهِ خَيْرٌ. (i.e. By Allah, this is good.) Umar kept on urging me to accept his proposal till Allah opened my chest for it and I began to realize the good in the idea which `Umar had realized." And Abu Bakr called Zaid to ask him to compile Quran and he like Abu Bakr (radiallah ta’ala anhu) refused but it was said to him: “Zaid further said: By Allah, if Abu Bakr had ordered me to shift a mountain among the mountains from one place to another it would not have been heavier for me than this ordering me to collect the Qur'an. Then I said (to `Umar and Abu Bakr), "How can you do something which Allah's Messenger did not do?" Abu Bakr said, هُوَ وَاللَّهِ خَيْرٌ (i.e. By Allah, it is beneficial.)”[3] [Ref: Bukhari, B61, H509] Note they said, by Allah it is beneficial/good [Sunnah]. They did not explicitly use the word Sunnah because when something is already known to a person then it is common to hint toward it to direct attention what is known to person.[4] This leads to conclusion at the very minimum two Caliphs and companion believed there is reward for innovated good (i.e. Khayr) Sunnahs. And on basis of following Hadith and its explanation in section 4.1 Abdullah Ibn Mas’ud also can be included into list of companions who believed good innovated Sunnahs have room in Islam: “Thus He made them into the ministers of His Prophet, fighting for the sake of His religion. And whatever the Muslims view as good is good in the sight of Allah, and whatever they view as evil is evil in the sight of Allah. And the Companions unanimously chose to take Abû Bakr – Allah be pleased with him – as the successor (to lead the Muslims after the Prophet).”[5] [Ref: Musnad Ahmad, Mukthireen, Ibn Mas’ud, H3589] 2.3 - Abdullah The Son Of Umar Bin al-Khattab, The Rightly Guided Caliph: You stated you’re under no obligation to follow the Ibn Umar (radiallah ta’ala anhu) because he is not from rightly guided Caliphs. Please note, Abdullah the son of Umar (radiallah ta’ala anhu) is actually upon the Minhaj of his father, who happens to be the second rightly guided Caliph. Umar (radiallah ta’ala anhu) is reported to have said regarding performing of Salat at-Taraweeh: “On that, 'Umar remarked نِعْمَتِ الْبِدْعَةُ هَذِهِ (i.e. what an excellent innovation this is) but the prayer which they do not perform, but sleep at its time is better than the one they are offering.” [Ref: Bukhari, B32, H227] And if same understanding is applied on statement of Umar (radiallah ta’ala anhu) which was applied upon the statement of Ibn Umar (radiallah ta’ala anhu) it would be equally valid. And importantly from following statement we can deduce Ibn Umar (radiallah ta’ala anhu) based his belief about good Biddahs/Sunnahs based on understanding of his father: “… while he was sitting near the house of Prophet (sallallahu alayhi wa aalihi was’sallam). He said: فقال بدعة ونعمت البدعة (i.e. It is an innovation and what a fine innovation it is!)" [Ref: Musannaf Ibn Abi Shaybah, Kitab Of Prayer – Salat ad-Duha, H3] Therefore you’re under the strict command of Prophet (sallallahu alayhi wa aalihi was’sallam) to follow the teaching of Umar (radiallah ta’ala anhu) and of Ibn Umar (radiallah ta’ala anhu) because he merely is reflecting understanding of his father with regards to Islam recognising good innovations. In addition, the companions mentioned in previous section and Ibn Umar (radiallah ta’ala anhu) are upon teaching of Prophet (sallallahu alayhi wa aalihi was’sallam) because he established permissibility and reward for those one who innovates good Sunnahs: “The Messenger of Allah said: 'Whoever sets a سُنَّةً حَسَنَةً (i.e. good precedent) in Islam, he will have the reward for that, and the reward of those who acted in accordance with it, without that detracting from their reward in the slightest.” [Ref: Nisa’i, B23, H2555] To believe Islam permits innovating good Sunnahs and there is reward for them is the Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam), and at minimum Sunnah of two rightly guided Caliphs and two prominent companions. And if you reject this you have rejected guidance for deviation of the disbelievers of East. 3.0 - Second Argument: Ibn Umar Against Prophetic Teaching, Not To Be Obeyed: “Ibn Umar (radiallah ta’ala anhu) said Salat ad-Duha is good innovation yet Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said, every innovation is misguidance and every innovation takes to fire. And where a companion contradicts to words of Prophet (sallallahu alayhi wa aalihi was’sallam) he is not to be obeyed.” 3.1 - Contradicting The Absolute Literalism Of Said Hadith: Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said: “And the most evil affairs are the innovations; and every innovation is misguidance." [Ref: Muslim, B4, H1885] Absolute literalism of Hadith is contradicted by Ibn Umar (radiallah ta’ala anhu) in following Hadith: “… while he was sitting near the house of Prophet (sallallahu alayhi wa aalihi was’sallam). He said: فقال بدعة ونعمت البدعة (i.e. It is an innovation and what a fine innovation it is!)" [Ref: Musannaf Ibn Abi Shaybah, Kitab Of Prayer – Salat ad-Duha, H3] Do note Ibn Umar (radiallah ta’ala anhu) is merely repeating teaching of his father. And Umar (radiallah ta’ala anhu) is rightly guided Caliph whose Sunnah is to be followed as per instruction of Prophet (sallallahu alayhi wa aalihi was’sallam). Prophet (sallallahu alayhi wa aalihi was’sallam) would only give instruction to adhere to Sunnah of rightly guided Caliphs when he was confident that they not deviate or believe contrary to his teachings. In this context we have clear statement of rightly guided Caliph which indicates he believed innovations can be good: “On that, 'Umar remarked نِعْمَتِ الْبِدْعَةُ هَذِهِ (i.e. what an excellent innovation this is) but the prayer which they do not perform, but sleep at its time is better than the one they are offering.” [Ref: Bukhari, B32, H227] This indicates Umar (radiallah ta’ala anhu) and his son did not believe word every/qullu used in Hadith is encompassing absolutely every type of innovation. They both believed every/qullu is inclusive of some types and exclusive of other innovations. 3.2 - Every Erroneous Innovation Is Misguidance: Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said: “And whoever sets an evil Sunnah in Islam, he will have a burden of sin for that, and the burden of those who acted in accordance with it, without that detracting from their burden in the slightest.” [Ref: Nisa’i, B23, H2555] Meaning of introducing evil Sunnah in Islam is best understood from Hadith of son of Adam (alayhis salam). Son of Prophet Adam (alayhis salam) was first person to start the innovated evil Sunnah of murder: “Narrated Abdullah: Allah's Messenger said, "Whenever a person is murdered unjustly, there is a share from the burden of the crime on the first son of Adam for he was the first to start the Sunnah (i.e. Tradition) of murdering." [Ref: Bukhari, B55, H552] Innovation is something which is without precedent. Son of Prophet Adam (alayhis salam) was the first person to start evil Sunnah of murder and this indicates he innovated an evil Sunnah. Note meaning of Hadith of evil Sunnah is in agreement with the following Hadith: “Whoever starts an innovation with which Allah and his Messenger are not pleased, he will have a (burden of) sin equivalent to that of …” [Ref: Ibn Majah, B1, H210] And this establishes meaning of Hadith 2555 and Hadith 210 is same. And evil Sunnah is in meaning of evil innovation/precedent and this meaning is also in agreement with following Hadith: "And whoever introduces a بِدْعَةَ ضَلاَلَةٍ (i.e. erroneous innovation) with which Allah is not pleased nor His Messenger then he shall receive sins similar to whoever acts upon it without that diminishing anything from the sins of the people.” [Ref: Tirmadhi, B29, H2677] Alhasil Prophet (sallallahu alayhi wa aalihi was’sallam) regarding evil/misguiding innovated Sunnahs, or in other words evil/misguiding innovations said: “Avoid novelties, every novelty is an innovation, and every innovation is misguidance." [Ref: Abu Dawood, B40, H4590] 3.3 - Content Of Which Evil Innovation Is Composed Of: It has been determined that absolutely every innovation is not intended meaning of Prophet (sallallahu alayhi wa aalihi was’sallam) but every innovation which is erroneous/misguiding innovation is to be avoided. This evil innovation is composed of actions which are not in accordance with Prophetic Sunnah: “Narrated Aisha: “Allah's Messenger said: "One who innovates something in this matter of ours that is not of it, will have it rejected.” [Ref: Bukhari, B49, H861] All of them could be combined in one house; and then said: 'A'isha informed me that Allah's Messenger said: He who acted any action not from our affair that is rejected.” [Ref: Muslim, B18, H4267] In other words, evil innovation is; an innovation which is not composed of Prophetic Sunnahs but it is composed of those acts of worship and charity etc … which Prophet (sallallahu alayhi wa aalihi was’sallam) has not taught nor they are in agreement with spirit of Islam. Alhasil evil/misguiding innovation is; an innovation which is composed of such rejected actions. 3.4 - Umar and Ibn Umar To Be Obeyed Or Disobeyed: Umar (radiallah ta’ala anhu) and his son Abdullah Ibn Umar (radiallah ta’ala anhu) have made their statements on basis that they believed Islam allows introduction of good innovation/precedents to be made part of it. And evidence establishes that Prophet (sallallahu alayhi wa aalihi was’sallam) indeed told of reward for introducing good innovations/precedents into Islam. And his telling of reward is proof for permissibility of introducing innovated good Sunnahs in Islam. Hence both these companions are to be obeyed because they reflect in their own words Prophetic teachings. And there remains no objection to obeying them because it has become evident every/qullu innovation is not encompassing absolutely every innovation but erroneous/misguiding innovation. And qullu/every is inclusive of that which is composed of innovated forms of worships, charity etc … and not of those forms of worship, charity etc which are established from Prophetic Sunnah. And after this any who holds grudge against them or deems them upon misguidance is surely enemy of best of Ummah raised from mankind. 4.0 - First Argument: All Innovation Misguidance, Fine Innovation, Was In Linguistic Sense: “Abdullah Ibn Umar (radiallah ta’ala anhu) is reported to have said: Every innovation is misguidance even if people deem it to be good. In context of this statement the Hadith, Salat ad-Duha is good/fine innovation, cannot lead to conclusion that he believed Islam allows good innovations. And this leads to natural conclusion that he believed Salat ad-Duha being good/fine innovation in linguistic sense.” 4.1 - Ibn Umar Commenting On Ibn Mas’ud’s Statement: Abdullah Ibn Mas’ud is reported to have said: “Thus He made them into the ministers of His Prophet, fighting for the sake of His religion. And whatever the Muslims view as good is good in the sight of Allah, and whatever they view as evil is evil in the sight of Allah. And the Companions unanimously chose to take Abû Bakr – Allâh be pleased with him – as the successor (to lead the Muslims after the Prophet).” [Ref: Musnad Ahmad, Mukthireen, Ibn Mas’ud, H3589] Ibn Mas’ud (radiallah ta’ala anhu) was in no position to have this information without Prophet (sallallahu alayhi wa aalihi was’sallam) informing the companions. So it must be that he heard this from Prophet (sallallahu alayhi wa aalihi was’sallam), or at the very least derived from Prophetic teachings. Note in Prophet Muhammad’s (sallallahu alayhi wa aalihi was’sallam) the good and bad have been defined and no Muslim has right to say that Prophetic Sunnah is good/bad. Abdullah Ibn Mas’ud’s (radiallah ta’ala anhu) statement is referring to innovated matters/practices which are innovated and require a judgment of Muslim [scholars qualified to judge and give verdict of good/bad]. And Ibn Umar’s (radiallah ta’ala anhu) considered Abdullah Ibn Mas’ud’s statement and said: “Abdullah Ibn 'Umar (radiallah ta'ala anhu) said, "Every innovation is misguidance, even if the people see it as something good." [Ref: Darimi, B1, H96, Urdu Version] And Ibn Umar’s (radiallah ta’ala anhu) objective was to educate if rejected/erroneous innovations – as explained in section 3.1, 3.2, 3.3 and 3.4 - are deemed good they cannot be deemed good from perspective of Shari’ah. 4.2 - Ibn Umar’s Statement In Perspective Of Facts: Ibn Umar (radiallah ta’ala anhu) is reported to have said: Salat ad-Duha is fine innovation. The basis of this statement is on two facts and these are, i) he believed Salat ad-Duha was an innovation, ii) he believed Islam allows creation and introduction of good innovations into itself. 4.3 - Ibn Umar’s Statement Is Corroborated: His belief i) is established from the following Ahadith: “… and found 'Abdullah b. 'Umar sitting near the apartment of A'ishah and the people were observing the forenoon prayer. We asked him about their prayer, and he said: It is an innovation.” [Ref: Muslim, B7, H2883] “Ibn Ulayyah narrated to us, Jarir narrated, al-Hakim bin A'raj narrated; I asked Muhammad about Salat ad-Duha, while he was sitting near the house of Prophet (sallallahu alayhi wa aalihi was’sallam). He said: It is an innovation and what a fine innovation it is!" [Ref: Musannaf Ibn Abi Shaybah, Kitab Of Prayer – Salat ad-Duha, H3] Statement; what a fine innovation it is, its basis was explained and established in section 1.4, please also refer to it, or at the very least refer to it before reading section 4.6. We also know his belief stated indicated in ii) is corroborated by the words of Prophet (sallallahu alayhi wa aalihi was’sallam). He did indeed believe good innovated Sunnahs can be made part of Islam as following Hadith establishes: “He who introduces a فِي الإِسْلاَمِ سُنَّةً حَسَنَةً (i.e. good Sunnah in Islam), there is a reward for him for this and reward of that also who acted according to it subsequently, without any deduction from their rewards …” [Ref: Muslim, B34, H6466] Due to this there is no reason to declare his statement to be linguistic innovation. Instead his both statements; what a fine innovation it is, and statement; every innovation is misguidance, should be interpreted in light of Prophetic teaching. Note following sections will explain the meaning of both statements. 4.4 - The Foundation Of Ibn Umar’s Statement And Its Implication: Ibn Umar (radiallah ta’ala anhu) is reported to have said: “Abdullah Ibn 'Umar (radiallah ta'ala anhu) said, "Every innovation is misguidance, even if the people see it as something good." [Ref: Darimi, B1, H96, Urdu Version] This statement is based on following Prophetic statements: “Avoid novelties, every novelty is an innovation, and every innovation is misguidance." [Ref: Abu Dawood, B40, H4590] “And the most evil affairs are the innovations; and every innovation is misguidance." [Ref: Muslim, B4, H1885] Ibn Umar’s (radiallah ta’ala anhu) employed Prophetic words in same meanings in which Prophet (sallallahu alayhi wa aalihi was’sallam) used them. Therefore Ibn Umar’s (radiallah ta’ala anhu) statement, every innovation is misguidance, is to be interpreted in light of Prophet’s (sallallahu alayhi wa aalihi was’sallam) teaching. 4.5 - Explanation Of Ibn Umar’s Statement In Light Of Prophetic Teaching: Ahadith of Bukhari establish an innovated matter/action if it is not from or conform to Prophetic teaching then it is to be rejected as established from following Ahadith: “Narrated Aisha: “Allah's Messenger said: "One who innovates something in this matter of ours that is not of it, will have it rejected.” [Ref: Bukhari, B49, H861] All of them could be combined in one house; and then said: 'A'isha informed me that Allah's Messenger said: He who acted any action not from our affair that is rejected.” [Ref: Muslim, B18, H4267] And such rejected innovated action/matter according to Hadith of Tirmadhi is erroneous innovation and Prophet (sallallahu alayhi wa aalihi was’sallam) told of sin for the one who introduces erroneous innovation and for its actor: "And whoever introduces erroneous innovation (i.e. بِدْعَةَ) with which Allah is not pleased nor His Messenger then he shall receive sins similar to whoever acts upon it without that diminishing anything from the sins of the people.” [Ref: Tirmadhi, B29, H2677] In the context of rejected type of innovated action/matter and sinful erroneous innovation Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said: “And the most evil affairs are the innovations; and every innovation is misguidance." [Ref: Muslim, B4, H1885] In other words the statement, every innovation is misguidance, is regarding those innovations which are composed of non-Prophetic Sunnahs/actions. Therefore Ibn Umar (radiallah ta’ala anhu) intended every innovation composed of actions/matters which are not sanctioned by Prophet (sallallahu alayhi wa aalihi was’sallam) is misguidance even if common people see them to be good: “Abdullah Ibn 'Umar (radiallah ta'ala anhu) said, "Every innovation is misguidance, even if the people see it as something good." [Ref: Darimi, B1, H96, Urdu Version] 4.6 – Linguistic Innovation Or Shar’ri Innovation: Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said: “He who introduces a فِي الإِسْلاَمِ سُنَّةً حَسَنَةً (i.e. good Sunnah in Islam), there is a reward for him for this and reward of that also who acted according to it subsequently, without any deduction from their rewards …” [Ref: Muslim, B34, H6466] And to introduces a good Sunnah into Islam is to introduce into Shari’ah which is not already part of it. Therefore good innovated Sunnah would be Shar’ri innovation because it is an innovation but is made part of Islam. When it is clearly established Prophet (sallallahu alayhi wa aalihi was’sallam) legalised initiation of good innovated Sunnahs into Islam then we know following statement of Ibn Umar (radiallah ta’ala anhu) was not made in linguistic sense: “… while he was sitting near the house of Prophet (sallallahu alayhi wa aalihi was’sallam). He said: It is an innovation and what a fine innovation it is!" [Ref: Musannaf Ibn Abi Shaybah, Kitab Of Prayer – Salat ad-Duha, H3] But he judged Salat ad-Duha as fine/good innovation in Islamic/Shar’ri sense with belief it is good innovated Sunnah introduced into Islam in light of Shari’ah. Hence he believed Salat ad-Duha to be Shar’ri innovation, but a good Shar’ri innovated Sunnah. Conclusion: Ibn Umar’s (radiallah ta’ala anhu) statement; every innovation is misguidance even if people deem it to be good, is to be understood in light of Prophetic statement; every novelty is innovation every innovation is misguidance. And meaning of Prophetic statement in light of Ahadith is; every innovation not composed of sanctioned Prophetic actions/matters is evil/rejected innovation. Meaning of Ibn Umar’s (radiallah ta’ala anhu) statement; it is an innovation and what a fine innovation it is, is also to be understood in context of Prophetic statement; anyone who initiates a good Sunnah in Islam and one who acts upon it both will be equally rewarded. Implication of which is Ibn Umar (radiallah ta’ala anhu) based his statement on Prophetic teachings and judged Salad ad-Duha to be a innovated good Sunnah in light of Shari’ah. And therefore Salat ad-Duha is good Shar’ri innovation/Sunnah in his belief. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi Footnotes: - [1] The first argument was separate, three remaining were connected. He said, Muslims are instructed to obey Allah (subhanahu wa ta’ala), the Messenger (sallallahu alayhi wa aalihi was’sallam), the rightly guided Caliphs, and the Jammah. Ibn Umar (radiallah ta’ala anhu) is neither of these. Then he expanded this basis into last three arguments and I have presented summarized account of each. - [2] He did not object to how I understood his statement indicating that I have conveyed the intended meaning of his statement. - [3] “Narrated Zaid bin Thabit: Abu Bakr sent for me owing to the large number of casualties in the battle of Al-Yamama, while `Umar was sitting with him. Abu Bakr said: `Umar has come to me and said, 'A great number of Qaris of the Holy Qur'an were killed on the day of the battle of Al-Yamama, and I am afraid that the casualties among the Qaris of the Qur'an may increase on other battle-fields whereby a large part of the Qur'an may be lost. Therefore I consider it advisable that you should have the Qur'an collected.' I said, 'How dare I do something which Allah's Messenger did not do?’ Umar said: هُوَ وَاللَّهِ خَيْرٌ (i.e. By Allah, it is good). `Umar kept on pressing me for that till Allah opened my chest for that for which He had opened the chest of `Umar and I had in that matter, the same opinion as `Umar had." Abu Bakr then said to me (Zaid), "You are a wise young man and we do not have any suspicion about you, and you used to write the divine inspiration for Allah's Messenger. So you should search for the fragmentary scripts of the Qur'an and collect it (in one Book)." Zaid further said: By Allah, if Abu Bakr had ordered me to shift a mountain among the mountains from one place to another it would not have been heavier for me than this ordering me to collect the Qur'an. Then I said (to `Umar and Abu Bakr), "How can you do something which Allah's Messenger did not do?" Abu Bakr said, هُوَ وَاللَّهِ خَيْرٌ (i.e. By Allah, it is beneficial.) Zaid added: So he (Abu Bakr) kept on pressing me for that until Allah opened my chest for that for which He had opened the chests of Abu Bakr and `Umar, and I had in that matter, the same opinion as theirs. So I started compiling the Qur'an by collecting it from the leafless stalks of the date-palm tree and from the pieces of leather and hides and from the stones, and from the chests of men (who had memorized the Qur'an). I found the last verses of Sirat-at-Tauba: "Verily there has come unto you an Apostle (Muhammad) from amongst yourselves--' (9.128/129) from Khuza`ima or Abi Khuza`ima and I added to it the rest of the Surah. The manuscripts of the Qur'an remained with Abu Bakr till Allah took him unto Him. Then it remained with `Umar till Allah took him unto Him, and then with Hafsa bint `Umar.” [Ref: Bukhari, B89, H301] - [4] “So We said, "Strike the slain man with part of it." Thus does Allah bring the dead to life, and He shows you His signs that you might reason. “ [Ref: 2:73] Take note of We, He, His, these words are referring to Allah (subhanahu wa ta’ala). In this verse plural of majesty (i.e. We) and personal pronouns (i.e. He, His) they return to a being mentioned in the verse (i.e. Allah), or refer to being to be introduced to reader. Another example would be mentioning of Jibra’eel (alayhis salam) as Ruh ul Quds (i.e. pure spirit) in following verse: “(Recall call the day) when Allah will say, "O Jesus, Son of Mary, remember My favour upon you and upon your mother when I supported you with the Pure spirit and you spoke to the people in the cradle and in maturity; and [remember] when I taught you writing and wisdom and the Torah and the Gospel; and when …” [Ref: 5:110] But in the following verse Jibra’eel (alayhis salam) is intended but is only mentioned as Ruh (i.e. spirit): “You will not find a people who believe in Allah and the Last Day having affection for those who oppose Allah and his Messenger, even if they were their fathers or their sons or their brothers or their kindred. Those - He has decreed within their hearts faith and supported them with spirit from Him. And We will admit them to gardens beneath which rivers flow, wherein they abide eternally. Allah is pleased with them, and they are pleased with Him - those are the party of Allah. Unquestionably, the party of Allah - they are the successful.” [Ref: 58:22] One who is familiar with Quran will realise the spirit from Him is the pure spirit mentioned in another verse. Not everything is explicitly stated some times hints/pointers are used in sentences to identify the person or topic without explicitly saying it. - [5] “Abdullah Ibn Mas’ud said, “Verily, Allah looked at the hearts of the servants and He found that the heart of Muhammad, was the best among them, so He choose him for Himself and He sent him with His message. Then He looked at the hearts of His servants after Muhammad, and He found that the hearts of his companions were the best among them. Thus He made them into the ministers of His Prophet, fighting for the sake of His religion. And whatever the Muslims view as good is good in the sight of Allah, and whatever they view as evil is evil in the sight of Allah. And the Companions unanimously chose to take Abû Bakr – Allâh be pleased with him – as the successor (to lead the Muslims after the Prophet).” [Ref: Musnad Ahmad, Mukthireen, Ibn Mas’ud, H3589]