MuhammedAli

janab yeh aap meri zuban aap kay uqabir ki tehzeeb o ghali galoch o towheen o tanqees ki akasi kar rahi heh aap ko buri lagi. Aap ko toh pata hi heh kay yeh aap ka warsa heh bas mein insaaf say taqseem kar raha hoon. Magar yahi rawayya aap bilqul darust aur jaiz mantay hen. Jis Thanvi kay mutaliq khadim nay tashbih kay jumlay likhay ussee Thanvi nay Allah kay nabi (sallallahu alayhi wa aalihi was'sallam) kay ilm e ghayb jannay mein takhsees aur khasoosiyat ka inqar bi keeya balkayesa ilm jamnwaroon, pagaloon, bachoon, keeray makoroon, kay leyeh sabat keeya, link yahan par. Aur behas choren, kia Allah kay Nabi ka ilm e ghayb pagaloon jesa heh? Mera Iman toh yeh heh kay Allah kay Nabi (sallallahu alayhi wa aalihi was'sallam) ka ilm e zahir bi bey-misaal o misl heh ur us jesa bi kohi ilm nahin rakhta tumaray Thanvi sahib toh ghayb ki khasoosiyat ka inqar kar rahay hen aur janwaroon pagaloon ko saath mila rahay hen. Sirf is'see ka jawab deh dena. Udhar rahay ga.

Aur jumlay mein ek taraf ishara Allah kay Nabi (sallallahu alayhi wa alaihi was'sallam) ki taraf hota, aur saath hee, esa wesa, jesa kay istimal kay saath ishara danday ki taraf hota toh phir tashbih hoti aur towheen hoti. Misaal kay tor par, thanvi apnay haath say roti khata heh aur esay hee bandar bi khata heh, ya, thanvi apnay moon say roti khata heh aur jesay khanzeer khata heh wesay hee thanvi khata heh. Is tera say tashbih hoti heh. Aur har tashbih buri nahin, balkay woh tashbih buri heh jis mein say tanqees o towheen ka pehloo nikalta ho. ya towheen o tanqees hoti ho.

Salam alayqum, Janab Mufti Sahib nay kaheen par tashbih nahin deeh. Kohi lafz esa istimal nahin keeya jis say donoon kay darmiyan tashbih deeh gahi ho. pehlay jumlay say yahi sabat heh kay jab Musa (alayhis salaam) ka Aasa thah toh khata nahin thah magar jab zaat badli toh khanay laga. Hamaray Nabi e kareem (sallallahu alayhi wa aalihi was'sallam) Noor thay toh khatay peetay nahin thay, aur jab noor bashr bana toh khata, peeta, sota jagta, thah. Jistera mein nay jumla ma qabl o bad mein tashbih nahin deeh is'see tera Mufti sahib nay kohi tashbih nahin deeh. Pehlay jumla say point nikla, zaat badli sifaat aur bodily needs badli, dosray jumlay say yahi sabat huwa. Tashbih tab hoti jab jumla maqabal say jornay kay leyeh ilfaaz, esay, esa, jesa, wesa, misal kay tor par, waghera ka istimal hota.

Jazakallah khayr.

Salam alayqum Shirk e Riya say amaal kay barbad honay par ek hadith pari thee, kay chimti jesa heh, aur naik amaal ko deemak kee tara khata heh ... reference darkar hen, bot talash keeya nahin millay. Agar kohi esi Ahadith nahin, aur mein ghalt fehmi meh mubtila hoon toh ahle ilm hazrat is sawal ka jawab anahit farma denh: Ek sawaal, kia naik amaal ka Shirk e Riya kay zariya barbard hona Ahle Sunnat ka bi nazria heh?

Introduction: Often Hadith of Abdullah Ibn Umar (radiallah ta’ala anhu) is quoted by opponents of Islam to argue that Abdullah Ibn Umar (radiallah ta’ala anhu) considered the Iraq as East and deemed it to be the place of emergence of tribulation Of Khawarij. It is true that Khawarij emerged from Iraq and there are Ahadith which establish this. But it is distortion of Ahadith when Ahadith stating Najd/East are said to apply to Iraq. Hence effort will be made to explain contexual relevance of various parts of Hadith and establish precise location and direction of from which the group of Satan – Khawarij were to emerge. Versions Of Hadith Of Abdullah Ibn Umar: “Narrated Ibn Abi Nu'm: A person asked `Abdullah bin `Umar whether a Muslim could kill flies. I heard him saying (in reply). "The people of Iraq are asking about the killing of flies while they themselves murdered the son of the daughter of Allah's Messenger. The Prophet said, They are my two sweet basils in this world." [Ref: Bukhari, B57, H96] “Narrated Ibn Abi Na'm: I was present when a man asked Ibn Umar about the blood of mosquitoes. Ibn Umar said, "From where are you?" The man replied. "From Iraq." Ibn `Umar said, "Look at that! he is asking me about the blood of Mosquitoes while they (the Iraqis ) have killed the (grand) son of the Prophet. I have heard the Prophet saying, "They (Hasan and Husain) are my two sweet-smelling flowers in this world." [Ref: Bukhari, B73, H23] “Ibn Fudail reported on the authority of his father that he heard Salim b. 'Abdullah b. 'Umar as saying: O people of Iraq, how strange it is that you ask about the minor sins but commit major sins? I heard from my father 'Abdullah b. 'Umar, narrating that he heard Allah's Messenger as saying while pointing his hand towards the east: Verily. the turmoil would come from this side, from where appear the group of Satan and you would strike the necks of one another; and Moses killed a person from among the people of Pharaoh unintentionally and Allah, the Exalted and Glorious, said: "You killed a person but We relieved you from the grief and tried you with (many a) trial." (xx. 40). Ahmad b. Umar reported this hadith from Salim, but he did not make a mention of the words: "I heard". [Ref: Muslim, B41, H6943] Explaining The Ahadith Of Iraqis – Major And Minor Sin: Hadith records: “…O people of Iraq, how strange it is that you ask about the minor sins but commit major sins?” Abdullah Ibn Umar (radiallah ta’ala anhu) is displeased with being asked about minor sins by Iraqi/Iraqis. The Hadith of Bukhari reveals the minor sin he was being asked about was with regards to killing of flies/mosquitoes. The major sin toward which Abdullah Ibn Umar (radiallah ta’ala anhu) hinted was deliberate killing of sons of Fatimah (radiallah ta’ala anha) – Imam Hassan (radiallah ta’ala anhu) and Imam Hussain (radiallah ta’ala anhu) by Iraqis. And evidence of this is in another Hadith: "The people of Iraq are asking about the killing of flies while they themselves murdered the son of the daughter of Allah's Messenger.” The next part which connects to this portion of Hadith is the statement regarding Prophet Musa (alayhis salaam) being tried/tested because he unintentionally killed a person: “… and Moses killed a person from among the people of Pharaoh unintentionally and Allah, the Exalted and Glorious, said: "You killed a person but We relieved you from the grief and tried you with (many a) trial." What he is implying is that, Prophet Musa (alayhis salaam), a Nabi, killed a random person by mistake yet Allah (subhanahu wa ta’ala) tried/tested him with many hardships. But you Iraqis – bunch of nobodys in sight of Allah (subhanahu wa ta’ala) - have committed major sin of killing sons of Fatimah (radiallah ta’ala anha), the daughter of Prophet of Allah (subhanahu wa ta’ala) hence you were tried and will continue to be tried more serverly then Prophet Musa (alayhis salaam). Also he has implied, that your are concerned about minor sins but your concern should be the major sin – killing of Imam Hassan (radiallah ta’ala anhu) and Imam Hussain (radiallah ta’ala anhu). Pointing Toward East Of Madinah, In Direction Of Najd: Hadith states: “… that he heard Allah's Messenger as saying while pointing his hand towards the east: Verily. the turmoil would come from this side, from where appear the group of Satan and …” Prophet (sallallahu alayhi wa aalihi was’sallam) is also reported to have said: “… He said, "O Allah! Bestow Your blessings on our Sham (north)! O Allah! Bestow Your blessings on our Yemen." The people said, "O Allah's Apostle! And also on our Najd." I think the third time the Prophet said, "There (in Najd) is the place of earthquakes and afflictions and from there comes out the side of the group of Satan." [Ref: Bukhari, B88, H214] From these two Ahadith it is deduced, Najd is in direction of East from city of Madinah. Following Hadith records Prophet (sallallahu alayhi wa aalihi was’sallam) indicated the direction from which group of Satan would emerge while pointing toward house of Aysha (radialla ta’ala anha): “Narrated 'Abdullah: The Prophet stood up and delivered a sermon, and pointing to 'Aisha's house, he said thrice, "Affliction (will appear from) here," and, "from the side, where Satan's group will come out." [Ref: Bukhari, B53, H336] Prophet (sallallahu alayhi wa aalihi was’sallam) was seated on his pulpit in Masjid Nabvi and if he pointed toward the direction of house of Aysha (radiallah ta’ala anha) he would be pretty precisely pointing toward direction of Saudi capital, Riyadh. In other words, he would be pointing toward East from his pulpit to indicate region of Najd. Following links lead to maps which depict location of Najd, 1, 2, 3, 4, 5, 6. Please visit the following, link, operated by David Rumsey. He owns a huge collection of historical maps. His website contains four hundered forty-four maps of Arabian Peninsula. It is strongly recommended that readers visit the link given and browse through the maps to find general direction/location of historical Najd. Alhasil based on all the available evidence would be sound to conclude, Prophet (sallallahu alayhi wa aalihi was’sallam) pointed toward the direction of Najd. And foretold that from this place Qarn (i.e. group, head, horn) of Satan would emerge. Contextual Relationship Of Entire Hadith: First he implied the Iraqis would be tested severly for intentionally killing the sons of Ali (radiallah ta’ala anhu). And in context of his statement regarding Khawarij, it is established that he wished to imply; the trial of Iraqis at the hands of Khawarij who had emerged from East of Madinah and from region of Najd was/is due to intentionally killing innocent sons of Fatimah (radiallah ta’ala anha). And Khawarij are only one of many trials which they have faced and will continue to face many more trials. Striking The Necks Of One Another: Hadith goes on to state that when group of Satan emerges, you (i.e. the Muslims, Iraqis, Arabs, Syrians) will strike necks of one another: “…Satan and you would strike the necks of one another; …” This indeed happened, the were battle between the army of Ali (radiallah ta’ala anhu) and Khawarij. And the Iraqis were part of this army and helped to defeat the Khawarij. This is confirmed from another Hadith: “Abu Sa'id added: I testify that I heard this from the Prophet and also testify that 'Ali killed those people while I was with him. The man with the description given by the Prophet was brought to 'Ali. The following Verses were revealed in connection with that very person (i.e., 'Abdullah bin Dhil-Khawaisira At-Tarnimi): 'And among them are men who accuse you (O Muhammad) in the matter of (the distribution of) the alms.'” [Ref: Bukhari, B84, H67] “Abu Sa'id al-Khudri said that the Apostle of Allah made a mention of a sect that would be among his Ummah which would emerge out of the dissension of the people. Their distinctive mark would be shaven heads. They would be the worst creatures or the worst of the creatures. The group who would be nearer to the truth out of the two would kill them. The Apostle of Allah gave an example (to give their description) or he said: A man throws an arrow at the prey (or he said at the target), and sees at its iron head, but finds no sign (of blood there), or he sees at the lowest end, but would not see or find any sign (of blood there). He would then see into the grip but would not find (anything) sticking to it. Abu Sai'd then said: People of Iraq it is you who have killed them.” [Ref: Muslim, B5, H2324] Hence Abu Said (radiallah ta’ala anhu) reffered to the majority to mean whole. This establishes that Iraqis were not the Khawarij but they were the people who killed them. Who Were The Khawarij And From Where Did They Come: Khawarij were zealots/extremists, they were from tribe of Banu Tamim, their leader was Dhil Quwaishirah. Following map depicts the area inhabited by tribe of Banu Tamim in the time of Prophet (sallallahu alayhi wa aalihi was’sallam), here, here, here, here. Note, location of Banu Tamim corroborate other details mentioned earlier in the article – Najd, East, toward direction of Aysha’s (radiallah ta’ala anha) house, and from direction of sunrise – evidence of which follows: “The Prophet stood up beside the pulpit and said, "Afflictions are there! Afflictions are there, from the side where ‘group of Satan will come out’, or said, ‘the side of the sun[rise]’." [Ref: Bukhari, B88, H212] A article fully explains sunrise detail mentioned in this Hadith, here. Basic facts established now moving to the main point. Hadith records Dhil Quwaisirah disrespected Prophet (sallallahu alayhi wa aalihi was’sallam) and a companion wished to kill him and Prophet (sallallahu alayhi wa aalihi was’sallam) said Dhil Quwaisirah has companions: “Narrated Abu Sa'id:While the Prophet was distributing something, 'Abdullah bin Dhil Khawaisira At-Tamimi came and said, "Be just, O Allah's Apostle!" The Prophet said, "Woe to you ! Who would be just if I were not?" 'Umar bin Al-Khattab said, "Allow me to cut off his neck!" The Prophet said, " Leave him, for he has companions, and if you compare your prayers with their prayers and your fasting with theirs, you will look down upon your prayers and fasting, in comparison to theirs.” [Ref: Bukhari, B84, H67] Note, beduins only kept in touch with their tribe. Their daily business was with members of tribes and they seldom ventured outside the territory of their tribe and for most of their life only associated with their own tribe members. Hence there is no doubt that Dhil Quwaisirah’s companions mentioned in the Hadith were none other then his tribal associates. There is also substantial evidence in the books of history and clasical scholars which establishes, most of the Khawarij were from Banu Tamim. Battle Of Siffin And Emergence Of Khawarij: The rightly guided (i.e. closer to the truth) Ali (radiallah ta’ala anhu) the fourth Caliph and leader of pious believers Muawiyah (radiallah ta’ala anhu) met with their respectives armies at Al-Siffin in Syria. After three days battle arbitration was agreed but Khawarij in the army of Ali (radiallah ta’ala anhu) opposed arbitration arguing, judgment is only for Allah (subhanahu wa ta’ala). Arbitration failed due to a group of Khawarij in the army of Ali (radiallah ta’ala anhu) attacking army of Muawiyah (radiallah ta’ala anhu). Khawarij then seperated from the main of Ali (radiallah ta’ala anhu). Following Hadith points to this discord between to companions and emergence of Khawarij: “… While the Prophet was distributing (something, 'Abdullah bin Dhil Khawaisira At-Tamimi came and said, "Be just, O Allah's Apostle!" The Prophet said, "Woe to you ! Who would be just if I were not?"… "Allow me to cut off his neck!" The Prophet said, " Leave him, for he has companions, … These people will appear when there will be differences among the people (Muslims)." Abu Sa'id added: I testify that I heard this from the Prophet and also testify that 'Ali killed those people while I was with him. The man with the description given by the Prophet was brought to 'Ali. The following Verses were revealed in connection with that very person (i.e., 'Abdullah bin Dhil-Khawaisira At-Tarnimi)...'” [Ref: Bukhari, B84, H67] After the failure of arbitration Ali (radiallah ta’ala anhu) and Muawiyah (radiallah ta’ala anhu) returned to their capitals and Khawarij camped in Iraq, in a village called Harura. These Khawarij began to massacre the surrounding population. Eventually forcing Ali (radiallah ta’ala anhu) to face them in battle at Nehrawan and which resulted in their utter anahilation. Conclusion: It has been established, Khawarij were originaly from East of Madinah, from region of Najd, from central Arabia, beloned to the tribe of Banu Tamim. From Najd they went to Iraq, joined army of Ali (radiallah ta’ala anhu), and marched to Syria (Al-Siffin). There they rebelled and came back to Iraq and fought against Ali (radiallah ta’ala anhu) and they were anahilated. These Ahadith do not indicate a single country or region rather three different regions, Arabia (Najd), Syria (Al-Siffin), Iraq (Nehrawan). This establishes that Prophet (sallallahu alayhi wa aalihi was’sallam) had foretold from the tribe, region, direction, countries they would go to and rebel, and who will they fight, and who will kill the Khawarij. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi

Introduction: Prophet (sallallahu alayhi wa aalihi was’sallam) foretold the appearance of group of Satan from Najd, and he refused to supplicate Allah (subhanahu wa ta’ala) to bestow His blessings to Najd. Muslims believe Najd and Iraq, were and are, two different regions on earth. Iraq is what is popularly known as Iraq and Najd is central Saudi Arabia, area surrounding Saudi capital Riyadh. On contrary, the opponents of Islam argue by Najd Prophet (sallallahu alayhi wa aalihi was’sallam) meant Iraq. According to Muslims, Shaykh Muhammad bin Abdul Wahhab and those who followed and continue to follow his teachings are that group of Satan because his sect started and gained foot-hold in central Saudi Arabian, province of Najd. Supporters of Shaykh of Najd in an attempt to vindicate him and his followers argue the Hadith about Najd was regarding Iraq. They have produced ingenious ways to substantiate their position. This article will attempt to deal with one of their igenious methods of substantiating their un-Islamic position. Evidence Of Employed By Opponents Of Islam: “Narrated Ibn 'Umar: The Prophet said, "O Allah! Bestow Your blessings on our Sham! O Allah! Bestow Your blessings on our Yemen." The People said, "And also on our Najd." He said, "O Allah! Bestow Your blessings on our Sham (north)! O Allah! Bestow Your blessings on our Yemen." The people said, "O Allah's Apostle! And also on our Najd." I think the third time the Prophet said, "There (in Najd) is the place of earthquakes and afflictions and from there comes out the side of the group of Satan." [Ref: Bukhari, B88, H214] “Ibn Umar reported: The Prophet, peace and blessings be upon him, said, “O Allah, bless us in our Syria. O Allah, bless us in our Yemen.” He repeated it and on the third or fourth time, they said, “O Messenger of Allah, and in our Iraq.” The Prophet said, “Verily, from there will appear upheavals and tribulations and from there will rise the group of Satan." [Ref: Tabarani, Mu’jam Al Awsaat, H4230] The Argument Of Anti-Islam Element: Anti-Islam element employing logic argues in Hadith of Bukhari Prophet (sallallahu alayhi wa aalihi was’sallam) refused to supplicate Allah (subhanahu wa ta’ala) for Najd and we have clear evidence to establish that he refused to supplicate Allah (subhanahu wa ta’ala) for Iraq as well. Therefore, we have interpreted Najd to mean Iraq. Monkey Interpret, Monkey See, Monkey Do: Prophet (sallallahu alayhi wa aalihi was’sallam) said: “…they said, “O Messenger of Allah, and in our Iraq.” The Prophet said, “Verily, from there will appear upheavals and tribulations and from there will rise the group of Satan." [Ref: Tabarani, Mu’jam Al Awsaat, H4230] What did he mean by Iraq the answer is given in the following Hadith: “The people said, "O Allah's Apostle! And also on our Najd." I think the third time the Prophet said, "There (in Najd) is the place of earthquakes and afflictions and from there comes out the side of the group of Satan." [Ref: Bukhari, B88, H214] Just like the opponent of Islam interpreted the Hadith of Najd in light Hadith of Iraq and implied, by Najd Prophet (sallallahu alayhi wa aalihi was’sallam) intended Iraq. I have done the opposite, I have interpreted the Hadith of Iraq in light of Hadith of Najd and implied, by Iraq Prophet (sallallahu alayhi wa aalihi was’sallam) meant Najd, the Saudi province Of Najd. Ofcourse any sane people do not believe Najd is Iraq or Iraq is Najd. This was a tandeeqi (i.e. critical) response for sake demonstrating that the opposite can also be true if one follows your methodology of interpretation. Alhasil, we have established fault in methodology of interpretation because the opposite of your position is equally true. Flawed Logic Of Young And Foolish: Logically speaking, if x-information is true to Mr White, and if x-information is also true to Mr James, does it establish Mr White is actually Mr James? Mr Ali has got black hair, black hair are true to Mr Ali, is everyone with black hair Mr Ali? Barbados got its indepence in 1966, indepence of Barbados is true to 1966. Any country sharing the same year of indepence with Barbados (i.e. Botswana, Guyana, Lesotho) can we apply the logic and declare they are one and the same country? Common sense dictates, when a detail or aspect of information matches another, and if they are established as two separate places, or even if it is not established, then these two cannot be deemed as one and the same, merely on basis of sharing a single common trait. Mr Ali says, Pakistan is a beautiful country. Idiot living in UAE thinks, O I live in beautiful country, therefore I live in Pakistan aka UAE. Ordinary human beings, with an ordinary brain, untampered by foolishness of Khawarij, does not think like this, and does not conclude like this. If a detail, or trait, matches, we simply look for more traits to corroborate the sameness, or to establish differences. He’s Muhammed Ali and so is this one. But this one was born in America, and lives in America. This one was born in Azad Kashmir and lives in England. This one was professional boxer, and this one didn’t even go to boxing gym. Aah, these two are two different people. In other words we investigate, find more information, and employ the information and then determine if A is B, or A is not B. Anyhow we ordinary human beings do not declare A is B based on a single common trait. It is practice of unhealthy mind, and those who have illness in their hearts, and young and foolish individuals. The Point And Logic Of It All: My point is simple, a single common trait is not suffient enough to establish if Iraq is Najd or Najd is Iraq. We have to find more information to establish the sameness or difference. Iraq And Najd Cannot Be The One And The Same: Iraq was not even a Muslim country when Prophet (sallallahu alayhi wa aalihi was’sallam) appointed places Miqat (i.e. place of assuming state of Ihram for Hajj/Umrah), here: “Narrated 'Abdullah bin Dinar: Ibn 'Umar said, "The Prophet fixed Qarn as the Miqat for the people of Najd, and Al-Juhfa for the people of Sham, and Dhul-Hulaifa for the people of Medina." Ibn 'Umar added, "I heard this from the Prophet, and I have been informed that the Prophet said, 'The Miqat for the Yemenites is Yalamlam.' "When Iraq was mentioned, he said, "At that time it was not a Muslim country." [Ref: Bukhari, B92, H443] This Hadith establishes, first of all that Najd was a Muslim country/region because of which he apointed Qarn [Al Manazil] as place of Miqat for Najd. Secondly it establishes Iraq and Najd are two different regions/countries because the Hadith states Iraq was not a Muslim country at the time of appointing places of Miqat. In another Hadith it is recorded: “Abu Zubair heard Jabir b. 'Abdullah as saying as he was asked about (the place for entering upon the) state of Ihram: I heard (and I think he carried it directly to the Apostle of Allah) him saying: For the people of Medina Dhu'l-Hulaifa is the place for entering upon the state of Ihram, and for (the people coming through the other way, i. e. Syria) it is Juhfa; for the people of Iraq it is Dbat al-'Irq; for the people uf Najd it is Qarn and for the people of Yemen it is Yalamlam.” [Ref: Muslim, B7, H2666] Note, for Najd the Miqat is stated to be Qarn and for Iraq Hadith states its Dhat al-Irq. If Najd and Iraq were one and the same then why did Prophet (sallallahu alayhi wa aalihi was’sallam) appoint two different places of Miqat for same place? At minimum it has been established Iraq and Najd are not one and the same country/region. This so far is enough to refute teaching of our opponents. Establishing Direction And Location Of Najd: As a matter of principle, if it is established Najd is not Iraq and Najd is in East of Madinah then by default the position of Muslims would be established. Najd Is In East Of Madinah: Prophet (sallallahu alayhi wa aalihi was’sallam) has repoted to have said: “O Allah! Bestow Your blessings on our Yemen." The people said, "O Allah's Apostle! And also on our Najd." I think the third time the Prophet said, "There (in Najd) is the place of earthquakes and afflictions and from there comes out the side of the head of Satan." [Ref: Bukhari, B88, H214] According to another Hadith this group of Satan was to emerge from East [of Madinah]: “Ibn Umar reported: I heard Allah's Messenger (may peace be upon him) as saying while pointing his hands towards the east: The turmoil would appear from this side; verily, the turmoil would appear from this side (he repeated it thrice) where appear the group of Satan.” [Ref: Muslim, B41, H6942] According to another narration Prophet (sallallahu alayhi wa aalihi was’sallam) was seated on the pulpit of [Masjid Nabvi] and said: “Narrated Salim's father: The Prophet stood up beside the pulpit and said, "Afflictions are there! Afflictions are there, from the side where group of Satan will come out," or said, "... the side of the sun.." [Ref: Bukhari, B88, H212] The Hadith uses the words, “… the side of the Sun …” to mean East. If I someone asks me, from which direction did you hear the sound come from? I say: From the side of the Sun, then it would imply East, the direction of sunrise, here. Also note, use of word ‘there’ indicates Prophet (sallallahu alayhi wa aalihi was’sallam) pointed toward a direction. Another Hadith establishes he was pointing toward the house of Hadhrat Aysha (radiallah ta’ala anha) from the pulpit: “Narrated 'Abdullah: The Prophet stood up and delivered a sermon, and pointing to 'Aisha's house, he said thrice, "Affliction (will appear from) here," and, "from the side, where Satan's group will come out." [Ref: Bukhari, B53, H336] From the pulpit if Prophet (sallallahu alayhi wa aalihi was’sallam) pointed toward the house of Aysha (radiallah ta’ala anha) then he would be pointing toward East. And pretty accurately toward the direction of Saudi capital Riyadh. Summing Up The Subject Of Najd: The following article depicts all this information on the map, here. All this adds to establish that Najd regarding which Prophet (sallallahu alayhi wa aalihi was’sallam) foretold that from it will emerge group of Satan is in East of Madinah. It is impossible for him to be standing on pulpit of Masjid Nabvi and point toward the house of Aysha (radiallah ta’ala anha) and be pointing toward Iraq. He was pointing toward Saudi capital Riyadh. The following article contains maps taken from old books which depict position of Najd in Middle East. Note these maps are not made by Muslims in fact most of these maps are made by orientalist scholars and origin of others is obscure, here. The following article deals with Najd and indicates where Najd is, but also establishes distinction between Iraq and Najd. It contains maps not shown in the previously linked article, here. It has been established where Najd is now readers are advised to consult google map and see the location of Iraq. And see if all the details fit Iraq. It will become apparent that Iraq is up North, North East, and more North then East, compared to traditional understanding where Najd is. Shaykh Muhammad bin Abdul Wahhab And His Movement: Shaykh Muhammad bin Abdul Wahhab’s Khariji movement started near Saudi capital Riyadh, Uyaynah and Dirriyah. And this is precisely the direction toward which Prophet (sallallahu alayhi wa aalihi was’sallam) pointed toward. Muhammad bin Abdul Wahhab like the Khawarij declared Muslims – companions of Prophet (sallallahu alayhi wa aalihi was’sallam) - to be Mushrikeen (i.e. polytheists). Like the Khawarij he considered it permissible to kill Muslims and like the Khawarij he killed the Muslims. He and his followers shaved their heads excessively – like Prophet (sallallahu alayhi wa aalihi was’sallam) foretold they would. They tucked up their lion cloth from waste - like Prophet (sallallahu alayhi wa aalihi was’sallam) foretold they would. In short, Shaykh Muhammad bin Abdul Wahhab and his followers fullfilled all the prophecies regarding the group of Satan, hence they are from the group of Satan – i.e. Khawarij. The Hadith Of Iraq – Group Of Satan: The opponent of Islam quoted the following: “He repeated it and on the third or fourth time, they said, “O Messenger of Allah, and in our Iraq.” The Prophet said, “Verily, from there will appear upheavals and tribulations and from there will rise the group of Satan." [Ref: Tabarani, Mu’jam Al Awsaat, H4230] Another Hadith confirms; group of Satan – Khawarij, will emerge from Iraq, in the following Hadith: “Narrated Yusair bin 'Amr: I asked Sahl bin Hunaif, "Did you hear the Prophet saying anything about Al-Khawarij?" He said, "I heard him saying while pointing his hand towards Iraq.” There will appear in it (i.e, Iraq) some people who will recite the Quran but it will not go beyond their throats, and they will go out from (leave) Islam as an arrow darts through the game's body.' " [Ref: Bukhari, B84, H68] One has no right to distort the Ahadith of East/Najd and than apply them upon Iraq. Ahadith establish Iraq and Najd are two different regions of Middle East. One cannot put these two regions into blender of Salafism/Wahhabism, with all relevent details, and make a smoothie out of it – so they become one and the same. Warning To Those Who Believe Najd Is Iraq: Anyone who distorts the Ahadith intended for Najd and applies them upon Iraq, in order to confuse the distinction between the two, has introduced a innovation into religion of Islam. Ahadith record the words of Prophet (sallallahu alayhi wa aalihi was’sallam) regards to one who introduces and one who follows an innovation: “And whoever introduces a سُنَّةً سَيِّئَةً (i.e. reprehensible practice) that is followed, he will receive its sin and a burden of sin equivalent to that of those who follow it, without that detracting from their burden in the slightest.'" [Ref: Ibn Majah, B1, H203] "And whoever introduces a بِدْعَةَ ضَلاَلَةٍ (i.e. reprehensible 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] One who introduced this evil innovation/practice of interpreting Ahadith of Najd to mean Iraq, and anyone who follows this evil innovation are both equally sinful. Prophet (sallallahu alayhi wa aalihi was’sallam) has also stated: “If anyone introduces an innovation, he will be responsible for it. If anyone introduces an innovation or gives shelter to a man who introduces an innovation (in religion), he is cursed by Allah, by His angels, and by all the people.” [Ref: Abu Dawood, B39, H4515] Giving shelter in meaning of, housing him, or giving him shelter by defending his innovation, such a person and the innovator is cursed by Allah (subhanahu wa ta’ala), His angels, and Saliheen (i.e. righteous). Another version has underlined addition to the Hadith of Sunan Abu Dawood: “He reported the Apostle of Allah as saying “ Madinah is sacred from A’ir to Thawr so if anyone produces an innovation (in it) or gives protection to an innovator the curse of Allaah, angels and all men will fall upon him and no repentance or ransom will be accepted from him.” [Ref: Abu Dawood, B10, H2029] Alhasil, the one who as started the practice of blurring the distinction between Iraq and Najd, until they are one and same, and those who followed him in by doing likewise, and one who shelters the innovator by believing his innovation then defending the innovator, they are equally sinful for it, they are under the curse of Allah (subhanahu wa ta’ala), His angels, the Saliheen. And their good actions are rejected by Allah (subhanahu wa ta’ala) until they hold to innovation. Conclusion: It has been established Iraq and Najd are two different regions. Both these regions have their own Miqat. And when Prophet (sallallahu alayhi wa aalihi was’sallam) appointed the places of Miqat for Hajj/Umrah Iraq was not even a Muslim country where as Najd was hence Qarn was appointed as a place of Miqat. Najd is East of Madinah and in direction of sunrise. And he pointed from pulpit toward the house of Aysha (radiallah ta’ala anha) indicating precisely the direction of Riyadh. In addition to all this, maps of old establish precise location of Najd. And considering the location of Najd on maps, it is safe to conclude Shaykh Muhammad Ibn Abdul Wahhab was born in Najd [and his short biography, part of Kitab at-Tawheed attest to this – published by Darrusalam]. All which he taught and did establishes he was the head of group of Satan. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi

Introduction: According to Ahadith a group of Satan was to emerge from Najd and another Hadith indicates this group was to emerge from East of Madinah. This group of Satan is unanimously agreed by all factions is the sect of Khawarij. Muslims believe Najd is in Saudi Arabia, East of Makkah and Madinah. The opponents of Islam argue, depending on the individual, Najd is in Iraq, or Najd is a place in Iraq. Muhammad bin Abdul Wahhab the founder of Khariji sect popularly known as the Wahhabism was born in popularly known and established central Saudi region of Najd. Hence his supporters attempt to divert criticism to vindicate the founder of Wahhabism by arguing Najd is in Iraq, or Najd is Iraq. Note, Muslims do not negate the emergence of Khawarij from Iraq. Rather we affirm that Khawarij emerged from Iraq but the Ahadith of Najd and in which Prophet (sallallahu alayhi wa aalihi was’sallam) pointed toward the direction of East do not apply to Iraq. The Foundation Of Anti-Islam Elements Argument: “Narrated Ibn Abi Nu'm: A person asked `Abdullah bin `Umar whether a Muslim could kill flies. I heard him saying (in reply). "The people of Iraq are asking about the killing of flies while they themselves murdered the son of the daughter of Allah's Messenger. The Prophet said, They are my two sweet basils in this world." [Ref: Bukhari, B57, H96] “Narrated Ibn Abi Na'm: I was present when a man asked Ibn Umar about the blood of mosquitoes. Ibn Umar said, "From where are you?" The man replied. "From Iraq." Ibn `Umar said, "Look at that! he is asking me about the blood of Mosquitoes while they (the Iraqis ) have killed the (grand) son of the Prophet. I have heard the Prophet saying, "They (Hasan and Husain) are my two sweet-smelling flowers in this world." [Ref: Bukhari, B73, H23] “Ibn Fudail reported on the authority of his father that he heard Salim b. 'Abdullah b. 'Umar as saying: O people of Iraq, how strange it is that you ask about the minor sins but commit major sins? I heard from my father 'Abdullah b. 'Umar, narrating that he heard Allah's Messenger as saying while pointing his hand towards the east: Verily. the turmoil would come from this side, from where appear the group of Satan and you would strike the necks of one another; and Moses killed a person from among the people of Pharaoh unintentionally and Allah, the Exalted and Glorious, said: "You killed a person but We relieved you from the grief and tried you with (many a) trial." (xx. 40). Ahmad b. Umar reported this hadith from Salim, but he did not make a mention of the words: "I heard". [Ref: Muslim, B41, H6943] Position Of Opponents Of Islam On The Hadith: Abdullah Ibn Umar (radiallah ta’ala anhu) applied the words of Prophet (sallallahu alayhi wa aalihi was’sallam) upon people of Iraq. This is why he adressed the Iraqi man and quoted the following part of Hadith: “…heard Allah's Messenger as saying while pointing his hand towards the east: …” He was in better position to understand what Prophet (sallallahu alayhi wa aalihi was’sallam) meant when he pointed toward East. Explaining The Hadith Of Iraqis – Horn of Satan Toward East: Hadith in question states: “I heard from my father 'Abdullah b. 'Umar, narrating that he heard Allah's Messenger as saying while pointing his hand towards the east: …“ According to the Hadith, Prophet (sallallahu alayhi wa aalihi was’sallam) pointed toward the East to indicate the direction from which group of Satan will emerge. Another Hadith establishes Najd is the name of region from where it would emerge: “Narrated Ibn 'Umar: (The Prophet) said, "O Allah! Bless our Sham and our Yemen." People said, "Our Najd as well." The Prophet again said, "O Allah! Bless our Sham and Yemen." They said again, "Our Najd as well." On that the Prophet said, "There will appear earthquakes and afflictions, and from there will come out the side of the group of Satan." [Ref: Bukhari, B17, H147] All we need to establish is where the Prophet (sallallahu alayhi wa aalihi was’sallam) was positioned to precisely know the location of Najd. If he was in Northern most boundary of Saudi Arabia then Najd is Iraq. If he was situated in UAE then the East would be Iran, Pakistani, and Afhganistan, etc. If he was in Madinah on the Minbar (i.e. pulpit) of Masjid Nabvi and he pointed toward East then he would be pointing toward region of Saudi capital Riyadh. According to the Hadith Prophet (sallallahu alayhi wa aalihi was’sallam) was sitting on the pulpit of Masjid Nabvi and he stood up and pointed toward East, the direction of sunrise, and said group of Satan will emerge from that direction: “Narrated Salim's father: The Prophet stood up beside the pulpit and said, "Afflictions are there! Afflictions are there, from the side where group of Satan will come out," or said, "... the side of the sun [rise] ..." [Ref: Bukhari, B88, H212] Another Hadith establishes Prophet (sallallahu alayhi wa aalihi was’sallam) pointed toward the direction of house of Hadhrat Aysha (radiallah ta’ala anha) when he informed about emergence of group of Satan. Note, house of Hadhrat Aysha (radiallah ta’ala anha) is where he was laid to rest. It is stated in the Hadith: “Narrated 'Abdullah: The Prophet stood up and delivered a sermon, and pointing to 'Aisha's house, he said thrice, "Affliction (will appear from) here," and, "from the side, where Satan's head will come out." [Ref: Bukhari, B53, H336] All this evidence comes togather to establish, Prophet (sallallahu alayhi wa aalihi was’sallam) was seating on pulpit of masjid Nabvi, from there he pointed toward East, the direction of sunrise, the direction Aysha’s (radiallah ta’ala anha) house to indicate the direction of Najd. If one consults google map, locates Madinah, from there gets a general direction of East, it would pretty accurately point toward Saudi capital Riyadh. And Islamic position is Najd is area surrounding the modern Saudi capital of Riyadh. Following article is crucial to understanding the direction toward which Prophet (sallallahu alayhi wa aalihi was’sallam) pointed and where Najd is, here. The pictures and maps in this article speak more then my million words. In this case, seeing indeed is believing. Alhasil, Iraq is not East and definitely not the direction toward which Prophet (sallallahu alayhi wa aalihi was’sallam) pointed toward. And it is established that Najd is in Arabia, region surrounding Riyadh and this is where Wahhabism emerged. What Abdullah Ibn Umar Actually Stated: Abdullah Ibn Umar (radiallah ta’ala anhu) stated that Prophet (sallallahu alayhi wa aalihi was’sallam) pointed toward East, the direction of Najd and said: “Verily. the turmoil would come from this side, from where appear the group of Satan and you would strike the necks of one another.“ What Abdullah Ibn Umar (radiallah ta’ala anhu) has stated is that Prophet (sallallahu alayhi wa aalihi was’sallam) had foretold about the emergence of group of Satan from Eastern side of Madinah and as a result you the Sahabah/Iraqis and the group of Satan i.e. Khawarij would engage in war, killing each other. There is nothing to indicate that he considered Iraq in East of Madinah, or Iraq as Najd. Nor there is indication that he deemed the Iraqis to be Khawarij. The opponents of Islam are misconstruing a statement of companion to make their ends meet. In fact Hadith from Sahih of Imam Muslim establishes the group closer to the truth would kill the Khawarij i.e. group of Satan. And same Hadith explicitly states the ones who have killed them are Iraqis: “Abu Sa'id al-Khudri said that the Apostle of Allah made a mention of a sect that would be among his Ummah which would emerge out of the dissension of the people. Their distinctive mark would be shaven heads. They would be the worst creatures or the worst of the creatures. The group who would be nearer to the truth out of the two would kill them. The Apostle of Allah gave an example (to give their description) or he said: A man throws an arrow at the prey (or he said at the target), and sees at its iron head, but finds no sign (of blood there), or he sees at the lowest end, but would not see or find any sign (of blood there). He would then see into the grip but would not find (anything) sticking to it. Abu Sai'd then said: People of Iraq it is you who have killed them.” [Ref: Muslim, B5, H2324] This clearly refutes the allegation that Khawarij emerged from Iraq or the Iraqis were [the very first] Khawarij. Reality is, the Iraqis were part of army of Ali (radiallah ta’ala anhu) and it was them who killed the members belonging to group of Satan in battle at Nahrawan. Khawarij Emerged From Banu Tamim Situated In East Of Madinah In Najd: Hadith which the opponent of Islam quoted is being quoted again: “Ibn Fudail reported on the authority of his father that he heard Salim b. 'Abdullah b. 'Umar as saying: O people of Iraq, how strange it is that you ask about the minor sins but commit major sins? I heard from my father 'Abdullah b. 'Umar, narrating that he heard Allah's Messenger as saying while pointing his hand towards the east: Verily. the turmoil would come from this side, from where appear the group of Satan and you would strike the necks of one another; and Moses killed a person from among the people of Pharaoh unintentionally and Allah, the Exalted and Glorious, said: "You killed a person but We relieved you from the grief and tried you with (many a) trial." (xx. 40). Ahmad b. Umar reported this hadith from Salim, but he did not make a mention of the words: "I heard". [Ref: Muslim, B41, H6943] Hadith indicates the Khawarij and the Muslims will strike necks of each other in battle. Following Hadith adds details: “Narrated Abu Sa'id:While the Prophet was distributing (something, 'Abdullah bin Dhil Khawaisira At-Tamimi came and said, "Be just, O Allah's Apostle!" The Prophet said, "Woe to you ! Who would be just if I were not?" 'Umar bin Al-Khattab said, "Allow me to cut off his neck!" The Prophet said, " Leave him, for he has companions, and if you compare your prayers with their prayers and your fasting with theirs, you will look down upon your prayers and fasting, in comparison to theirs. Yet they will go out of the religion as an arrow darts through the game's body in which case, … These people will appear when there will be differences among the people (Muslims)." Abu Sa'id added: I testify that I heard this from the Prophet and also testify that 'Ali killed those people while I was with him. The man with the description given by the Prophet was brought to 'Ali. The following Verses were revealed in connection with that very person (i.e., 'Abdullah bin Dhil-Khawaisira At-Tarnimi): 'And among them are men who accuse you (O Muhammad) in the matter of (the distribution of) the alms.'” [Ref: Bukhari, B84, H67] The group of Khawarij appeared when there was differences/disagreement between Muslims between Muawiyah (radiallah ta’ala anhu) and Ali (radiallah ta’ala anhu), and their followers. Hadith also goes on to establish, the group closer to truth, the followers of Ali (radiallah ta’ala anhu), killed the members of group of Satan and amongst the killed were Dhil Al Khawaisirah at-Tamimi. Abdullah Ibn Dhil Khuwaisirah, was from Banu Tamim, hence appellation, Tamimi. Hadith also points he had companions/followers. Note, following map is taken from Saudi published Atlas, it indicates where tribe of Banu Tamim was situated in East of Madinah, here. This establishes, Dhil Khuwaisirah of Banu Tamim tribe and his followers, marched from their native land of Najd, situated in central Saudi Arabia, area surrounding Riyadh, from East of Madinah, went into Iraq, fought against Ali (radiallah ta’ala anhu) and all died at the hands of Iraqis, including the leader, Dhil Khuwaisirah at-Tamimi, here. Overall it has been established that the man power of Khawarij (i.e. group of Satan) was from area surrounding Saudi capital, Riyadh and emerged as a distinct sect whose teaching contradicted that of Prophet (sallallahu alayhi wa aalihi was’sallam) and his companions. Conclusion: Prophet (sallallahu alayhi wa aalihi was’sallam) was sitting on pulpit of Masjid Nabvi, pointed toward East, Najd, toward the house of Aysha (radiallah ta’ala anha), pointed toward the direction of sunrise, toward the tribe of Dhil Khuwaisirah at-Tamimi, and pointed toward followers of Dhil Khuwaisirah at-Tamimi and declared them to be horn of Satan. These minions of Iblees then marched from Najd and fought against Ali (radiallah ta’ala anhu) at Nahrawan which resulted in death of all except few. In other words Najd was place of origin for Khawarij, Syria is where they earned the title Khariji, because they seperated from the Jammah of companions, and Iraq was the place where they fought and met their end. Prophet said regarding Khawarij they will continue to emerge until Dajjal appears amongst them. Due to Jawami Al Kalim (i.e. the shortest expression carrying the widest meanings) nature of prophetic words the Ahadith of Khawarij emerging from East/Najd also apply to latter group of Khawarij which was to emerged from posterity of Dhil Khuwaisirah at-Tamimi. Apart from the very first sect of Khawarij – comprimised of Dhil Khuwaisirah and his followers - the Ahadith also establish emergence of another group of Satan to emerge from posterity of Dhil Khuwaisirah at-Tamimi and it can be read, here. This group is none other then what is popularly known as Wahhabism. Note, Shaykh Muhammad bin Abdul Wahhab lived was born in Najd - Uyaynah, later he moved to Dirriyah. Both these places are pretty close to the direction which Prophet (sallallahu alayhi wa aalihi was’sallam) pointed toward. Najdi Shaykh, started his mission from Najd - mission of eradicating what he percieved to be polytheism and polytheists. Hence the Ahadith pointing to out the direction from which group of Satan will emerge also apply to him and his group of Shayateen. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi.

Introduction: On IslamicAwakening forum during a discussion on subject of; ‘What Is Ibadah?’ subject of why the idols were worshiped was discussed when they had no ability to harm or benefit? Did they worship the inanimate idols or those beings which the idols represented, was brought into discussion. If I recall correctly someone quoted the following verse as evidence to argue that they worshiped idols not what those whom the idols represented: “You worship besides Allah only idols, and you only invent falsehood.” [Ref: 29:17] Why Worship Something Which Has No Ability To Harm Or Benefit: Suppose idol of Allah (subhanahu wa ta’ala) in form of a man with all humanizing details such as beard and trimmed mustache. One believes this idol of Allah (subhanahu wa ta’ala) is my Ilah (i.e. worthy of worship) and worships this idol. Even though one knows the idol is helpless and harmless and benefit-less and has no inherent capacity to hear, or see, or grant anything yet one still worshiped the idol. Question would arise, why would one worship something which has absolutely no capacity to benefit or harm? The answer is, one worships it due to whom the idol represents and that one is able to harm and benefit. Even the polytheists of Jahilliyah (i.e. pre-Islamic Arabia) and all modern polytheists knew and know; the idols are made from inanimate material are without life and as such have no ability what so ever. The polytheists believed that their Ilahs were loved by Allah (subhanahu wa ta’ala) so much so that He elevated them as Ilah. Therefore they believed worship of them will gain them nearness of Allah (subhanahu wa ta’ala). You might have heard the saying; access to a man’s heart is via his stomach. Polytheists believed nearness to Allah (subhanahu wa ta’ala) is via those loved Ilahs. So they asked Allah (subhanahu wa ta’ala) via the route of their Ilahs but in time of extreme hardship like life/death situation they directly invoked Allah (subhanahu wa ta’ala). In comfort the idols were invoked and if Allah (subhanahu wa ta’ala) was invoked then their Ilahs were invoked with it. Prophet Ibrahim Said You Worship Idols: One might question, how did you arrive to this understanding? This understanding was realized with copious amount of contemplation over various verses of Quran. Putting the pieces of puzzle together and with help from modern forms of polytheism and bit of common sense. One must look at the polytheism of present era compare it with polytheism of hundred years ago and older more documentarily established forms of polytheisms. One will come to realize polytheism hasn’t changed only the puppets have changed and the philosophies supporting polytheism are same. They worshiped the being which the idol represented along side the idol. Some time the Zahir (i.e. apparent) is stated but what is part of it is included in it. We say the medicine cured me. A Muslim saying this, does he believe actually the Zahir (the apparent – i.e. medicine) cured or does he believe Allah (subhanahu wa ta’ala) has cured via medicine? Atheist says medicine cure’s, does he only mean the Zahir, the apparent, meaning the medicine is the curer? Or is the belief about Allah (subhanahu wa ta’ala) curing part of it? What I am trying to point is: Prophet Ibrahim (alayhis salaam) said they worship idols. Their worship of idols is inclusive of the being which the idol represented. Just as we the Muslims say medicine cured. Even though our statement indicates medicine cured but the Zahir has to be interpreted in light of belief of person. In this case belief of Tawheed, hence the belief about Allah (subhanahu wa ta’ala) curing is included when it will be interpreted. Coming back to the subject of idol worship, they worshipped the idols along side that the idols represented. Monkey See Monkey Do, And Jahil See Mushrik Do, Jahil Do: Now one might argue: Ok, I understand the point of the Batin (i.e. the hidden – i.e. beliefs etc.) being part of the Zahir (i.e. the apparent i.e. statement). My questions are, why should they create an idol to represent the being which they have taken as Ilah when there is no need to do so? Why would they worship an idol when they should only worship the being whom the idol represented? In some cases the belief of Ilahiyyah was affirmed first for a being and then Idols were created to worship them. At least in one case the idols were created first to remember the pious people. Later when the origin story in connection with the idols was forgotten the belief of Ilahiyyah was affirmed and the created idols were worshipped. Why would two groups; i) created the idols then affirmed Ilahiyyah, ii) affirmed Ilahiyyah and then created idols, then worshipped them? They simply could have like you said worshipped the beings whom the idols represented so why create the idols? Which ever group originated as a leader, it inspired the other. In those days polytheism was order of the day Tawheed was sparse. In this context; monkey see, monkey do, concept existed, it is bit like present time; world see Westerners do, world do. Alhasil, this is how the idols came to be worshipped with the beings whom they represented. Idol Worship Due To Immense Love/Respect Of Whom They Represent: This still doesn’t quite justify, why would one worship a idol with the being whom it represented when they knew, there is inherent harm or benefit from the idols? Best way this can be explained is with a scenario which relates to a Muslim’s moral compass. Suppose you have a replica of Kabah. Which now days can be purchased in shops. You are throwing some idols found in your attic belonging to previous owners of the house, coincidently they were Hindu. Along side their various Ilah-idols a replica of Kabah was part of that stash unknown to you. In your garden there is bucket of cow dung and in an act of jealousy for Tawheed and love of Allah (subhanahu wa ta’ala), you proceed to dip each idol in the bucket of dung and each time you pronounce: ‘Bin! Bin! Bin!’ when you chuck one in bin. At the bottom there was a replica of Kabah. The question is; will you dip it in cow dung and proceed to pronounce bin upon it or will you deem it as an act of sacrilege and Kufr? If you had tiny bit of respect and in my, lets say, naïve opinion a Muslim would not even contemplate doing this. Now the question is why not? It represents something which is holy; important to symbol of your faith therefore a Muslim would treat it with respect even though it is not part of it, or piece of Kabah just a replica made from plastic imported from China. The meat of matter is; polytheists even though understood their idols are not the beings which they are suppose to be representing. They worshipped the idols along the beings because in their belief it was an act of disrespect to distinguish between the idol-representative and the being believed as their deity hence they worshiped both – the being and the idol which represented it. It is bit like why a Muslim won’t distinguish between the Kabah and the replica of Kabah when it comes to treating the latter with respect. Wama Alayna Ilal Balaghul Mubeen. Muhammed Ali Razavi

Introduction: The opponents of Islam argue in Islam there is no room for praiseworthy innovations because every innovation is reprehensible even if it is composed of Islamicly sanctioned acts of worship and charity. Muslims believe innovations/practices (i.e. bidd’at/sunnan) which are composed of Islamicly sanctioned practices are praiseworthy and acting on them will be rewarded by Allah (subhanahu wa ta’ala). To support Islamic position various Ahadith of good Sunnah are quoted but the opponents of Islam argue these Ahadith are for the specific context indicated by Ahadith and the teaching learnt cannot be applied generally. As Muslims we believe in the contextual relevance of the principle but also hold to generality of the principle stated in Hadith. Even the opponents of Islam hold true to this rule but forsake it to protect their sectarian position which is that Islam prohibits every type of innovation. Therefore Ahadith of every innovation is error will be contextualised to negate their generality and if the opponents of Islam negate contextualised meaning of the Ahadith of every innovation then it establishes the double standard employed to protect their heresy. Note, there is already a detailed article penned on this subject which can be read, here. It discusses all aspects ignored in this article and importantly demonstrates how each methodology would impact on position of Muslims and anti-Islam elements – it is essential read for correct and comprehensive understanding on this matter. Following article also deals with the issue of generality and contextualisation of principle and goes into detail, explaining all about the Ahadith of good Sunnah, and how it goes on to establish permissbility of introducing innovated good Sunnahs, here. Note Ahadith of Good Sunnah will be explained at the last section of article. 0.0 - Reasons For Which Ahadith Of Every Innovation Will Be Contextualised: We Muslims do not believe a principle given in a context is restricted to that context. Rather we believe a principle can be and is always applicable in the context which resulted it but it also serves as a tool to judge other matters which may have not been connected contextually or historically. So we believe in generality as well as specific application. We do not negate these aspects because the nature of speech of Allah (subhanahu wa ta’ala) and of Prophet (sallallahu alayhi wa aalihi was’sallam) is that it is short sentences expressing widest possible meaning. Hence primarily contextualising Ahadith of every innovation will automatically restrict application of these Ahadith on practices which are newly invented. And this will automatically mean these Ahadith are no longer applicable to praiseworthy innovated Sunnahs. Secondly, Khawarij interpret a principle in context if its against them and maintain its generality if it aids their position. And by interpreting the Ahadith of every innovation is an error contextually they would be forced to deny/reject contextual restriction and will resort arguing generality of the principle of every innovation is misguidance/error – this will establish fault in methodology of Khawarij and expose their unscholarly practice - restrict this principle to context [because it refutes my sectarian belief]. This one supports my sectarian belief, generality is fine in this Hadith, but aah this one aids Muslims; well then Iblees my friend you’re on my side and therefore Hadith is to be interpreted in the context. Obvious dramatic exageration needs to be ignored but on serious note such pick n mix strategy is only good for a candy shop. 0.1 - Honest And Consistent Methodology Of Interpreting Principles Found In Ahadith: Islam is based on principles and these principles have to be consistent all the time, for every time. This article, if Allah (subhanahu wa ta’ala) permits, will go on to establish Khawarij restrict generality of a principle given by Prophet (sallallahu alayhi wa aalihi was’sallam) because it contradicts their teachings. One must adopt a single methodology in interpreting the principles found in Ahadith. Islamic methodology of interpreting a principle is to maintain generality and interpret the principle in context without negating application of principle of none contextual issues – as we Muslims do. Another methodology would be to restrict generality of a principle found in Hadith to the context in which it is found and negates its generality thus negating its application to anything else except what the context allows – as opponents of Islam do on issues which contradict their belief system. Switching between methodologies of interpreting principles mentioned in Ahadith for damage control is at the very least dishonest scholarship. The only damage done by practicing such dubious scholarship is to ones ownself. One blocks the gates of guidance with a defensive wall preventing any guidances reaching him/her and only catapults arguments attacking his opponents which are breft of sincere, honest, and objective scholarship. Honest scholarship requires consistent methodology which does not change to damage control and remains the same, every time, without exceptions. 0.2 - The Crooked Path Of Heretics And Their Scholars: Heretics and their scholars only and truly require all that can delude them and those who follow them. As long as they can muster an argument in response to what damages their sectarian position and it allows them to hold to their heresy, then it is correct methodology. True is with all heretics and disbelievers, end justifies the means. To a Muslim the means and end has to be justified and therefore our methodology of interpreting principles found in Ahadith is consistent and remains the same every time, for every principle mentioned in the Ayat or Hadith. 1.0 - Ahadith Of Every Innovation Is An Error: It is recorded in Hadith that Prophet (sallallahu alayhi wa aalihi was’sallam) said: “Narrated Abdullah: The best talk (speech) is Allah's Book, and the best way is the way of Muhammad, and the evil matters are the newly invented matters; and whatever you have been promised will surely come to pass, and you cannot escape (it).” [Ref: Bukhari, B92, H382] “… saying: "The enemy has made a morning attack on you and in the evening too." He would also say: "The Last Hour and I have been sent like these two." And he would join his forefinger and middle finger; and would further say: "The best of the speech is embodied in the Book of Allah, and the best of the guidance is the guidance given by Muhammad. And the most evil affairs are their innovations; and every innovation is error." He would further say: I am more dear to a Muslim even than his self; and he who left behind property that is for his family; and he who dies under debt or leaves children (in helplessness), the responsibility (of paying his debt and bringing up his children) lies on me." [Ref: Muslim, B4, H1885] The above Hadith has additions: “… then he would say: 'Whomsoever Allah (SWT) guides, none can lead him astray, and whomsoever Allah sends astray, none can guide. The truest of word is the Book of Allah and best of guidance is the guidance of Muhammad. The worst of things are those that are newly invented; every newly-invented thing is an innovation and every innovation is going astray, and every going astray is in the Fire.' Then he said: …. 'Whoever leaves behind wealth, it is for his family, and whoever leaves behind a debt or dependents, then these are my responsibility, and I am the most entitled to take care of the believers.'” [Ref: Nisa’i, B19, H1579] There are two more Ahadith on this subject which will not be contextualised for two reasons; one of the Hadith is extensive and the other is short but leaving it for readers to practice this new art of contextualising. And they can be found in the footnote.[1] 1.1 - Contextualising Hadith Of Bukhari 382 - Promised Will Surely Come To Pass: Prophet (sallallahu alayhi wa alaihi was’sallam) is reported to have said; all which Allah (subhanahu wa ta’ala) and he foretold will come to pass, and we cannot escape what has been destined by Allah (subhanahu wa ta’ala): “… and whatever you have been promised will surely come to pass, and you cannot escape (it).” [Ref: Bukhari, B92, H382] In this context Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said: “The best talk (speech) is Allah's Book, and the best way is the way of Muhammad, and the evil matters are the newly invented matters …” [Ref: Bukhari, B92, H382] Implying the foretold events which are yet to take place are best of guidance/way and part of truthful speech of Allah (subhanahu wa ta’ala) and these events will take place as foretold. And anyone who tells you contrary to what Allah (subhanahu wa ta’ala) has informed or what he has informed then such a individual has lied and introduced an evil matter. If someone says, so was prophecised but it will not take place – Ummah will not split into seventy-three sects, or Dajjal will not appear, or sun will not rise from West, or idols (i.e. Dhil Al Khalasa, Al-Lat, Al-Uzza) will not be worshiped, then these teachings would be contrary to Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam) and these teaching are the evil matters, because these teaching are new and do not conform to old/original teaching of Prophet (sallallahu alayhi wa aalihi was’sallam). 1.2 - Contextualising Hadith Of Muslim 1885 – Three Key Points Mentioned In Hadith: Firstly, Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said: "The Last Hour and I have been sent like these two.” Prophet (sallallahu alayhi wa aalihi was’sallam) joined two fingers togather to indicate nearness of end of time. It also indicated; between him and end of time there is no Prophet. Inclusion of another finger would have indicated there is another Prophet between him and day of judgment. Note, Prophet Isa (alayhis salaam) will be an Ummati (i.e. follower) of Sharia and religion of Islam bought by our beloved Prophet (sallallahu alayhi wa aalihi was’sallam). Then the Hadith continues and narrates the words of Prophet (sallallahu alayhi wa aalihi was’sallam): “…and the best of the guidance is the guidance given by Muhammad. And the most evil affairs are their innovations; and every innovation is error.” This indicates, on issues which Prophet (sallallahu alayhi wa aalihi was’sallam) provided guidance by joining his two fingers - nearness of end of time, no Prophet between him and end of time, is the best of guidance, and anyone who says contrary to this or has introduced an innovation, and most evil affairs are innovations in regards to which Prophet has provided guidance, and any teaching contrary to nearness of end of time and contrary to finality of Prophet (sallallahu alayhi wa aalihi was’sallam) is innovative misguidance/error. Secondly, Allah (subhanahu wa ta’ala) has stated: "Say: 'If it be that your fathers, your sons, your brothers, your mates, or your kindred; the wealth that you have gained; the commerce in which you fear a decline: or the dwellings in which you delight - are dearer to you than Allah, or His Messenger, or the striving in His cause;- then wait until Allah brings about His decision: and Allah guides not the rebellious." [Ref: 9:24] In other, words anyone who says, he loves the mentioned more then Allah (subhanahu wa ta’ala) and His Messenger, and Jihad, then wait for Allah’s judgment, this judgment is that anyone not loving Allah (subhanahu wa ta’ala) and His Messenger more then the mentioned will not be guided by Allah (subhanahu wa ta’ala). Based on this verse Prophet (sallallahu alayhi wa aalihi was’sallam) said: “Narated By Anas : The Prophet said "None of you will have faith till he loves me more than his father, his children and all mankind." [Ref: Bukhari, B2, H14] Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said in the Hadith in discussion, Hadith 1885: “I am more dear to a Momin (i.e. pious Muslim) even than his self …” This indicates, a Momin loves and holds Prophet (sallallahu alayhi wa aalihi was’sallam) more dear, and more worthy then anything else on the earth, and this is sign of firm and correct belief and piety. And in context of ma-qabl (i.e. which is before it) – "The best of the speech is embodied in the Book of Allah, and the best of the guidance is the guidance given by Muhammad. And the most evil affairs are their innovations; and every innovation is error." It means teaching of loving Allah and Prophet (sallallahu alayhi wa aalihi was’sallam) more anything on earth/creation is part of speech of Allah, and part of best guidance of Prophet (sallallahu alayhi wa aalihi was’sallam), and one who teaches anything contrary to these teachings has introduced an evil/sinful matter which is evil/sinful innovation if it is followed. Thirdly, Allah (subhanahau wa ta’ala) stated: “The Prophet is closer to the believers than their ownselves, and his wives are their (believer’s) mothers.” [Ref: 33:6] Based on the quoted verse Prophet (sallallahu alayhi wa aalihi was’sallam) stated: “The Prophet said, "I am closer to the believers than their selves in this world and in the Hereafter, and if you like, you can read Allah's Statement: "The Prophet is closer to the believers than their own selves." So, if a true believer (i.e. Momin) dies and leaves behind some property, it will be for his inheritors (from the father's side), and if he leaves behind some debt to be paid or needy offspring, then they should come to me as I am the guardian of the deceased." [Ref: Bukhari, B41, H584] Why he is the guardian of the deceased in the world [and in the hereafter]? This question is answered by the Hadith in disucssion 1885: “… and he who dies under debt or leaves children (in helplessness), the responsibility (of paying his debt and bringing up his children) lies on me." In this context the following principle was narrated: "The best of the speech is embodied in the Book of Allah, and the best of the guidance is the guidance given by Muhammad. And the most evil affairs are their innovations; and every innovation is error." Implying, the speech of Allah (subhanahu wa ta’ala) saying, Prophet is closer/beloved to Momineen their ownselves is best of speech, and Prophet (sallallahu wa alayhi wa aalihi was’sallam) being the guardian, and being responsible for supporting offsprings of deceased parents, and paying off the debt of deceased, are best of guidance. And any teaching contradicting these teachings is an evil/sinful affair being introduced and an evil/sinful innovation. 1.3 Contextualising Hadith Of Nisa’i 1579 – Two Points: Allah (subhanahu wa ta’ala) states: “He whom Allah guides, he is the rightly guided; but he whom He sends astray, for him you will find no Wali (guiding friend) to lead him (to the right Path).” [Ref: 18:17] “Allah sends astray whom He wills and He guides on the Straight Path whom He wills.” [Ref: 6:39] Allah (subhanahu wa ta’ala) has also stated: “And whoever Allah guides - for him there is no misleader. Is not Allah Exalted in Might and Owner of Retribution?” [Ref: 39:37] Allah (subhanahu wa ta’ala) is reported to have said: “Do you want to guide him whom Allah has made to go astray? And he whom Allah has made to go astray, you will never find for him any way (of guidance).” [Ref: 4:88] “Is not Allah sufficient for His Servant? And [yet], they threaten you with those [they worship] other than Him. And whoever Allah leaves astray - for him there is no guide.” [Ref: 39:36] “Whomsoever Allah sends astray, none can guide him; and He lets them wander blindly in their transgressions.” [Ref: 7:186] When the underlined part of verses are assembled as a single sentence we get: “And whoever Allah guides – for him there is no misleader.” “Whomsoever Allah sends astray, none can guide him.” And it was based on these two verses of Quran; Prophet (sallallahu alayhi wa aalihi was’sallam) composed following sentence, which is quoted in Hadith 1579: “Whomsoever Allah guides, none can lead him astray, and whomsoever Allah sends astray, none can guide.” This composition is followed by the statement: “The truest of word is the Book of Allah and best of guidance is the guidance of Muhammad. The worst of things are those that are newly invented; every newly-invented thing is an innovation and every innovation is going astray, and every going astray is in the Fire.” Implying that the sentence he employed is from truest book – the speech of Allah (subhanahu wa ta’ala). And best of guidance is that, Prophet (sallallahu alayhi wa aalihi was’sallam) composed two diametric opposites which are related, as day is related to night, guidance to misguidance, Islam to Kufr. In context of statement of innovation, it means the related verses of Quran, and composition of two parts as one are best of guidance of Prophet (sallallahu alayhi wa aalihi was’sallam) and anyone believing contrary has introduced a reprehensible innovation. 1.4 - Contexualising The Ahadith Of Innovation In Context Of Islam: In context of entire religion of Islam, the best speech is book of Allah (subhanahu wa ta’ala) – Quran. And the best way to practice religion of Islam is way of Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam). And worst matters are the newly invented matters which do not please Allah (subhanahu wa ta’ala) and Prophet (sallallahu alayhi wa aalihi was’sallam): "And whoever introduces a بِدْعَةَ ضَلاَلَةٍ (i.e. reprehensible 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] And as Hadith indicates matters which do not please Allah (subhanahu wa ta’ala) and His Messenger (sallallahu alayhi wa ala) are misguiding/evil innovations. And misguiding innovations are composed of Haram, or Shirk, or composed of activities which are sinful. And that which is composed of Islamic goodness is praiseworthy/good Sunnah for which there is reward for one who innovates it into Islam and for those who follow it as stated in the following Hadith: :“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] 2.0 - Generality Or Specificness – Muslims Loose Nothing: Depending on how the opponents of Islam attempt to play the ‘game’ Islamic response should be and is accordingly. Eye for any eye, tooth for tooth, contextual specificness for contextual specificness, and generality of principle for generality of principle. If contextual specificness is methodology employed by opponent of Islam and even if we agree to this methodology we loose nothing as long as contextual specificness maintained by opponent of Islam as a principle. The Ahadith of innovation should be contextualised to what ever the context they are found in to negate their generality. Implications of this is that now the Ahadith of innovation cannot be applied upon praiseworthy Sunnahs/Biddas. This would lead to natural position Quran and Sunnah are silent about matters on which the opponents of Islam contend with us. Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said: “The lawful is what Allah made lawful in His Book, the unlawful is what Allah made unlawful in his Book, and what He was silent about; then it is among that for which He has excused." [Ref: Tirmadhi, B22, H1726] Excused, in meaning of exampt – Meaning, one is at liberty to engage in what has not be clearly made unlawful. If the generality of principles is maintained by opponent of Islam then we have the above Hadith to blunt his charge against us and in addition to this the Ahadith of good Sunnah – discussion regarding will follow. 2.1 - Placement Of Principle In Various Contexts Indicates Generality Not Contextuality: Firstly, generality of principles establishes jawami al kalim nature of prophetic words, and contextualisation negates it. Principles mentioned in Bukhari 1885, Muslim 382, and Nisa’i 1579, are being narrated in different contexts. And this itself is proof; these and in general all principles are can be applied to many different matters contextually as well as matters/issues which are not directly connected to context. Hence correct methdology is to maintain generality while interpreting the principle according to context. Without negating the generality and without negating permissibility of applying the principle to issues which maybe not directly connected historically to incident which resulted the principle. 3.0 - Ahadith Of Good Sunnah: It is recorded: "Jarir b. 'Abdullah reported Allah's Messenger as saying: The servant does not introduce سُنَّةً صَالِحَةً (i.e. good Sunnah) which is followed after him. The rest of the hadith is the same." [Ref: Muslim, B34, H6468] “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] There are numerous similar Ahadith only two are being quoted to keep it brief. 3.1 - Refuting Anti-Islamic Element’s Understanding Of Good Sunnah With Part Of Evil Sunnah: It is recorded in Hadith: "Jarir b. 'Abdullah reported Allah's Messenger as saying: The servant does not introduce سُنَّةً صَالِحَةً (i.e. good Sunnah) which is followed after him. The rest of the hadith is the same." [Ref: Muslim, B34, H6468] Another version has the following wording:“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] Based on various Ahadith the opponents of Islam contextualise this Hadith to historical context and based on this context attempt to restrict it in an attempt to negate its generality. Or others attempt to restrict it to the context of Islam. Meaning they argue, this principle refers to Sunnahs of Prophet (sallallahu alayhi wa alaihi was’sallam) which are already part of Islam. Hence it means anyone introduces a Sunnah which was forgotten or introduces a Sunnah into a community which did not know it and they practiced this prophetic Sunnah then they and the one who introduced it into the community will earn equal reward. But the following part belies their interpretation: “And whoever introduces a سُنَّةً سَيِّئَةً (i.e. reprehensible practice) that is followed, he will receive its sin and a burden of sin equivalent to that of those who follow it, without that detracting from their burden in the slightest.'" [Ref: Ibn Majah, B1, H203] “And he who introduces an فِي الإِسْلاَمِ سُنَّةً سَيِّئَةً (i.e. evil precedent in Islam), there is upon him the burden of that, and the burden of him also who acted upon it subsequently, without any deduction from their burden.” [Ref: Muslim, B34, H6466] What would be the meaning of this part of Hadith if it is to be understood according to the context? Would it be that anyone who introduces evil prophetic Sunnahs to a people who didn’t know them? Or would it be, anyone who revives an evil prophetic Sunnah for him is the and those who follow it will have equal sin? How can prophetic Sunnahs be evil when Allah (subhanahu wa ta’ala) has stated he is the best example to follow? Allah (subhanahu wa ta’ala) states: "Indeed, in the messenger of Allah a good example has been set for the one who seeks Allah and the Last Day and thinks constantly about Allah." [Ref: 33:21] The later part of Hadith has belied your earlier parts interpretation. The later part has established that here the Sunnah isn’t refering to Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam) but to Sunnah of evil Sunnah innovator. And this goes on to establish Sunnah in the earlier part is not Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam) but Sunnah of good Sunnah innovator. 3.2 - Explaning The Hadith Permitting Innovated Sunnahs With Ahadith: Hadith of Ibn Majah states: “And whoever introduces a سُنَّةً سَيِّئَةً (i.e. reprehensible practice) that is followed, he will receive its sin and a burden of sin equivalent to that of those who follow it, without that detracting from their burden in the slightest.'" [Ref: Ibn Majah, B1, H203] And Hadith from Muslim indicates the ’sunnah sayyah’ is introduced in Islam: “And he who introduces an فِي الإِسْلاَمِ سُنَّةً سَيِّئَةً (i.e. evil precedent in Islam), there is upon him the burden of that, and the burden of him also who acted upon it subsequently, without any deduction from their burden.” [Ref: Muslim, B34, H6466] Similar meaning is conveyed in another Hadith, recorded in Tirmadhi, where the wording differs, instead of ‘sunnah sayyah’ the words are ‘biddah dhalalah’ -: "And whoever introduces a بِدْعَةَ ضَلاَلَةٍ (i.e. reprehensible 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] Ibn Majah has the same text in his Sunan:“Whoever بِدْعَةً ابْتَدَعَ (i.e. introduces an innovation) with which Allah and his Messenger are not pleased, he will have a (burden of) sin equivalent to that of those among the people who act upon it, without that detracting from their sins in the slightest.'" [Ref: Ibn Majah, B1, H210] The Ahadith of ‘biddah dhalalah’ explain Ahadith of sunnah sayyah and establish; the difference is of words but the basic meaning conveyed in Ahadith of ‘sunnah sayyah’ comes into category of innovation. Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said: “And he who introduces a فِي الإِسْلاَمِ سُنَّةً سَيِّئَةً (i.e. evil precedent in Islam), there is upon him the burden of that, and the burden of him also who acted upon it subsequently, without any deduction from their burden.” [Ref: Muslim, B34, H6466] That which is not already part of Islam and is being made part of Islam is innovation and in the context of quoted Hadith, innovated evil/sinful Sunnah. Now the basic meaning has been established and we have definitive proof that Hadith means; whosoever introduces a reprehensible innovation/practice (i.e. biddah/sunnah) into Islam for him is the blame and those who will follow it without blame reducing. The wording of Ahadith of good Sunnah is similar hence the meaning would be automatically similar. It is recorded in Hadith that: “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] Another Hadith gives the same meaning but employs word Sunnah Saliha: "Jarir b. 'Abdullah reported Allah's Messenger as saying: The servant does not introduce سُنَّةً صَالِحَةً (i.e. good Sunnah) which is followed after him. The rest of the hadith is the same." [Ref: Muslim, B34, H6468] Imam Muslim recorded another version with addition of ‘in Islam’ (i.e. fil Islam) – implying the Sunnah being introduced into Islam will earn the introducer with rewarded like those who follow it:“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] This establishes that good innovation/practices (i.e. bidda/sunnah) can be introduced into Islam and will be rewarded by Allah (subhanahu wa ta’ala). Innovation is not part of Islam and when a Sunnah is being made part of Islam then Sunnah being made part of Islam, gives meaning of inovated Sunnah and in the context of Hadith good innovated Sunnah. Conclusion: According to autheticated Ahadith expression of Prophet (sallallahu alayhi wa aalihi was’sallam) is short but contains comprehensive meaning and for this generality of a principle is essential. Portion of Hadith about innovation being narrated in different contexts is proof itself that the principle itself and all principles in general have contexual relevance and generality is maintained. Negating generality and contexualising a principle found in Hadith is not detrimental to theology of Ahlus Sunnah because it also restricts application of Ahadith of innovation to issues mentioned in the context. It is established that opponents of Islam also maintain generality of a principle mentioned in Ahadith until it hurts their sectarian understanding and demonstration of this selectivism is on Ahadith of good Sunnah. From Ahadith it is established that these Ahadith point to innovated Sunnahs (i.e. practices) which are introduced in Islam as good or sinful, and depending of the type of Sunnah being introduced reward/punishmed is earned by the one who has introduced it into Islam and those who follow it. Wama alayna ilal balalghul mubeen. Muhammed Ali Razavi Footnotes: - [1] The following Hadith has four major points: “… the Messenger of Allah said: "Verily there are two things - words and guidance. The best words are the words of Allah, and the best guidance in the guidance of Muhammad. Beware of newly-invented matters, for every newly-invented matter is an innovation and every innovation is a going-stray. Do not let the desire for a long life causes your hearts to grow hard. That which is bound to happen is close to you, and the only thing that is far away is that which is not going to happen. (1) The one who is doomed to Hell is doomed from his mother's womb, and the one who is destined for Paradise is the one who learns from the lessons of others. (2) Killing a believer constitutes Kufr and verbally abusing him is immorality (i.e. Fusuq). (3) It is not permissible for a Muslim to forsake his brother for more than three days. (4) Beware of lying, for lying is never good, whether it is done seriously or in jest. A man should not make a promise to a child that he will not keep. Lying leads to immorality and immorality leads to Hell. Truthfulness leads to righteousness and righteousness leads to Paradise. It will be said of the truthful person: 'He spoke the truth and was righteous', and it will be said of the liar, 'He told lies and was immoral.' "For a person continues to tell lies until he is recorded with Allah as a liar." [Ref: Ibn Majah, B1, H46] In the following Hadith there are three major points "One day after the morning Salat, the Messenger of Allah exhorted us to the extent that the eyes wept and the hearts shuddered with fear. A man said: 'Indeed this is a farewell exhortation. [so what] do you order us O Messenger of Allah?' He said: (1) 'I order you to have Taqwa of Allah,(2) and to listen and obey, even in the case of an Ethiopian slave.(3) Indeed, whomever among you lives, he will see much difference. Beware of the newly invented matters, for indeed they are astray. Whoever among you sees that, then he must stick to my Sunnah and the Sunnah of the rightly guided Khulafa', cling to it with the molars.'" [Ref: Tirmadhi, B39, H2676] All these require contexual explanation and their relationship to innovation elaborated.

Introduction: Najdiyyah divide monotheism into three, Ulluhiyyah (i.e. godhood), Rububiyyah (i.e. lordship), and Asma Wal Sifaat (i.e. names and attributes). They believe Uluhiyyah consists of believing, a Ma’bud (i.e. worthy of worship) is only Allah (subhanahu wa ta’ala) - direct all acts of worship to Allah (subhanahu wa ta’ala). Rububiyyah consists believing all matters related to maintaining, creating, sustaining creation are in power of Allah (subhanahu wa ta’ala) alone. Due to which Khawarij believe Ulluhiyyah and Rububiyyah are not connected in meaning and to believe in one is not to believe in the other. As a result of this understanding they believe polytheists did commit Shirk in Tawheed Al Ulluhiyyah but did not believe in powers of Rububiyyah for their idol-gods nor committed Shirk in Rububiyyah. And the polytheists believed in Tawheed in Rububiyyah. Contrary to their belief, the Muslims believe the polytheists did believe in Allah (subhanahu wa ta’ala) having control over and running the major affairs of universe mentioned in the Quran and not their gods. But this does not mean they believed in Tawheed Al Rububiyyah. It should be pointed out; the beliefs and actions connected with Ulluhiyyah and Rububiyyah by Khawarij are certainly Islamicly sanctioned. Just the exclusion of Rububiyyah from Ulluhiyyah and belief that polytheists believed in Tawheed Al Rububiyyah is heretical. Islamicly Ulluhiyah consists of Rububiyyah therefore to believe in an Ilah beside Allah (subhanahu wa ta’ala) is to believe in Rabb beside Allah (subhanahu wa ta’ala). Rububiyyah Is Part Of Ilahiyyah: Allah (subhanahu wa ta’ala) states: “Yet they have taken besides Him other gods (i.e. alihah) who created nothing but are themselves created, and possess neither harm nor benefit for themselves, and possess no power (of causing) death, nor (of giving) life, nor of raising the dead.” [Ref: 25:3] This verse indicates an Ilah is also Rabb because Allah (subhanahu wa ta’ala) has stated the gods of polytheists are unable to creat anything – creating a creation is characteristic of Rububiyyah. Allah (subhanahu wa ta’ala) connected act of creating with Ilahiyyah because it is inherently/naturally part of it. In another verse Allah (subhanahu wa ta’ala) states: “Allah has not taken any son, nor has there ever been with Him any god. (Had there been gods or son-gods beside Allah subhanahu wa ta’ala) then each god would have taken what it created, and some of them would have sought to overcome others. Exalted is Allah above what they describe (concerning Him).” [Ref: 23:91] In this verse act of creating creation is connected with Ilahiyyah because Allah (subhanahu wa ta’ala) has stated, each god would have segregated what was created by him and out of these gods some would have attempted to over throw the Lordship of another god in order to be the god/lord of another gods dominion. Alhasil, Ilahiyyah is inclusive of Rububiyyah and it was for this reason Allah (subhanahu wa ta’ala) revealed these verses mentioning charactristics of Rububiyyah while using the words Aaliha/Ilah. Consequence Of Many Gods/Lords Ruling Universe: Allah (subhanahu wa ta’ala) states: “If there were, in the heavens and the earth, other gods besides Allah, there would have been confusion in both but glory to Allah, the Lord of the Kursi: above what they attribute to Him!” [Ref: 21:22] Why would there be confusion in space and on earth? Each god would have wished to exercise authority over the creation and would have desired for things to take place when he wished. One would have commanded the clouds to produce rain. The other would have wished for rain but not for few more days. Angels charged with producing rain from clouds would be confused regarding whose order to follow. Or the angels asigned the task of watching over womb of pregnant women. O Allah (subhanahu wa ta’ala)! Is this a male or female? Allah (subhanahu wa ta’ala): Male! Krishna: Female! Manat: Not male or female, deprive him of both. And angel incharge of womb would be confused. If an angels did according to command of a god out of many then disputes would break out. In the following verse Allah (subhanahu wa ta’ala) gives a parable to indicate the disputes which would break out between gods: “Allah puts forth a similitude: a (slave) man belonging to many partners disputing with one another, and a (slave) man belonging entirely to one master. Are those two equal in comparison? All the praises and thanks be to Allah! But most of them know not.” [Ref: 39:29] The implication is a servant under the command of a master is better and a universe and earth and its inhabitants are better under command of One God. And all the harmony in universe and earth points to existance of One God not many gods. Alhasil: Ilahiyyah is inclusive of Rububiyyah and it was on this basis Allah (subhanahu wa ta’ala) stated if there were in space and earth other lords beside Allah (subhanahu wa ta’ala) then there would be chaos and confusion because each lord would wish the universe and earth to be governed his way. The Dispute Between Gods Would Lead To War Between Gods: Allah (subhanahu wa ta’ala) mentioned in following verse that if there were many gods then they would have disputed with each other: “Allah puts forth a similitude: a (slave) man belonging to many partners disputing with one another, and a (slave) man belonging entirely to one master. Are those two equal in comparison? All the praises and thanks be to Allah! But most of them know not.” [Ref: 39:29] Where would these dispute lead these gods? This question is answered in the following verse: “Allah has not taken any son, nor has there ever been with Him any god. (Had there been gods or son-gods beside Allah subhanahu wa ta’ala) then each god would have taken what it created, and some of them would have sought to overcome others. Exalted is Allah above what they describe (concerning Him).” [Ref: 23:91] Then some gods would have attempted to over power other gods to extend their dominion and to solve the dispute with another god. This comes under the category of Rububiyyah because a god is said to attempt to manage an affair/matter but it is mentioned in context of Ilahiyyah. Also creation of creation by a god is trait of Rububiyyah but it is mentioned in context of Ilahiyyah. Alhasil: Ilahiyyah is inclusive of Rububiyyah because because due to this fact Allah (subhanahu wa ta’ala) stated traits of Rububiyyah in context of Ilahiyyah. Mushrikeen Believed In Powers Of Rububiyyah For Their Idols: Many verses of Quran connect punishment with attribute of Lordship. Following are number of examples: “And (remember) when your lord proclaimed: "If you give thanks, I will give you more (of My blessings); but if you are thankless (i.e. disbelievers), verily My punishment is indeed severe." [Ref: 14:7] “And indeed We seized them with punishment, but they humbled not themselves to their lord, nor did they invoke (to Allah) with submission to Him.” [Ref: 23:76] “Nothing is said to you except what was said to the Messengers before you. Verily, your lord is the Possessor of Forgiveness, and (also) the Possessor of Painful punishment.“ [Ref: 41:43] These verses establish; inflicting punishment is characteristic of Lordship and polytheists believed their gods possessed this power of Lordship. In the following verse Allah (subhanahu wa ta’ala) states that the polytheists attempted to scare the Prophet (sallallahu alayhi wa aalihi was’sallam) into silence with threat of punishment from their gods:“Is not Allah enough for his Servant? But they try to frighten thee with other besides Him! For such as Allah leaves to stray, there can be no guide.” [Ref: 39:36] This indicates the polytheists believed their gods had powers of harm/punishment – or in other words a characteristic of Lordship. And this is similar to when nation of Prophet Hud (alayhis salaam) said about their gods inflicting Prophet Hud (alayhis salaam) with stupidity, and evidence of this is in the following verse: "We say nothing but that (perhaps) some of our gods may have seized thee with imbecility. “He said: "I call Allah to witness, and do ye bear witness, that I am free from the sin of ascribing, to Him." [Ref: 11:54] This indicates throughout ages polytheists believed in their gods having powers of Rububiyyah and in context of discussion power of inflicting harm as an instrument of punishment. Lat, Uzza, And Manat As Lords Beside Allah (subhanahu wa ta’ala): Allah (subhanahu wa ta’ala) states: “And neither did he bid you to take the angels and the prophets for your lords: [for] would he bid you to deny the truth after you have surrendered yourselves unto God?” [Ref: 3:80] What else did those people believe about the angels apart from believing them to be lords beside Allah (subhanahu wa ta’ala)? This question is answered in the following vers of Quran – it reveals they believed these angels were daughters of Allah (subhanahu wa ta’ala): “Has then your Lord distinguished/honoured you by (giving you) sons, and taken unto Himself daughters in the guise of angels? Verily, you are uttering a dreadful saying!” [Ref: 17:40] “Have you seen Lat and Uzza? And another, the third Manat? What! for you the male ######, and for Him, the female?” [Ref: 53:19/21] It was the polytheists of Arabia who believed Allah (subhanahu wa ta’ala) had three daughters. This establishes the polytheists of Arabia believed Lat, Uzza, Manat to be Lords beside Allah (subhanahu wa ta’ala) because the polytheists believed these three are angels and hence daughters of Allah (subhanahu wa ta’ala) and proof of them taking these daughter-angels as Lords is in the following verse: “And neither did he bid you to take the angels and the prophets for your lords: [for] would he bid you to deny the truth after you have surrendered yourselves unto God?” [Ref: 3:80] And in response to their attribution of angel-daughters as lord partners of Allah (subhanahu wa ta’ala), Allah (subhanahu wa ta’ala) states: “But they have attributed to Allah partners - the jinn, while He has created them - and have fabricated for Him sons and daughters. Exalted is He and high above what they describe.” [Ref: 6:100] And in another verse questions how they have come to know if the angels were female in the following verse: “And they have made the angels, who are servants of the Most Merciful, females. Did they witness their creation? Their testimony will be recorded, and they will be questioned.” [Ref: 43:16] Indicating the entire philosophy of polytheism is made-up and has no foundation other then their own desires. Shirk Al Ilahiyyah Is Inclusive Of Shirk Al Rububiyyah: Islamicly Ilahiyyah is inclusive of Rububiyyah therefore fundamentaly if one believes in many Ilahs beside Allah (subhanahu wa ta’ala) then one is guilty of associating that many lords with Allah (subhanahu wa ta’ala). And if one attributes lord partners to Allah (subhanahu wa ta’ala) but not Ilah partners even then one would be guilty of Shirk in Ilahiyyah because Ilahiyyah is fundmental prequisite for Rububiyyah. Without Ilahiyyah there is no Rububiyyah. And any individual guilty of Shirk in Tawheed Al Ilahiyyah cannot be believer in Tawheed Al Rububiyyah. By attributing god/lord partners to Him [in other words committing Shirk Al-Ilahiyyah] by default one negates Tawheed Asma Wal Sifaat (One-ness Of Names & Attributes) even if one believes the attributes/names of action are limited for the appointed deity. This belief would only indicate; the individual believes Allah (subhanahu wa ta’ala) has partner gods/lords who possesse, limited and restricted, attributes and actions. And this would still be Shirk in Ilahiyyah and Rububiyyah. Shirk In Lordship Is Also Shirk Of Attributes: Rabb (i.e. Lord) is a Ism Khas (i.e.special name) of Allah (subhanahu wa ta’ala) and it is connected to some of attributes and an actions (i.e. Afaal) of Allah (subhanahu wa ta’ala). If one was to affirms the title of rabb for a deity, one has also affirmed all the attributes and actions connected with being a rabb for their deity. Polytheists affirmed the lordship for their gods – Lat, Uzza, Manat - and in this sense also affirmed the attributes and actions connected to lordship. And if one commits Shirk in Lordship, by by default he has comitted Shirk in all those attributes and actions which are connected with Lordship. Hence they would also be guilty of Shirk Al As-Sifaat (i.e. attributes) not just in Rububiyyah. Conclusion: It has been firmly established that polytheists believed in qualities of Rububiyyah for their gods. With regards to Lat, Uzza and Manat we have clear evidence which establishes they were deemed to be Lords beside Allah (subhanahu wa ta’ala). It is established that Ilahiyyah is inclusive of Rububiyyah. And it is also established from many verses of Quran that polytheists believed in many gods beside Allah (subhanahu wa ta’ala). According to Hadith there were some 360 idols of various gods of polytheists in and around Kabah. Hence polytheists were not only guilty in Shirk of Ilahiyyah but they were also guilty of Shirk of Rububiyyah. Rububiyyah is inclusive of attributes such as Khaliq (i.e. Creator), Raziq (i.e. Sustainer) and many others therefore Shirk in Rububiyyah is also Shirk of Sifaat. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi

Objection: You stated in your explanation of the verse 12:106 that it was only revealed for polytheists and not Muslims. The majority indicates minority – minority is Muslim because they do not commit Shirk. Therefore the verse is inclusive of Muslims and not exclusive of Muslims. If your position is valid then it would imply; some polytheists do believe in Allah (subhanahu wa ta’ala) without Shirk but majority of them believe with Shirk. Also note the only real disagreement between Muslims and Mushrikeen was issue of Tawheed. If some of them believed in Allah (subhanahu wa ta’ala) without Shirk then they were Muslims. The Fundamental Disagreement: The least important aspect requiring some reaction and response will be dealt in the following discussion. You stated: “Also note the only real disagreement between Muslims and Mushrikeen was issue of Tawheed. If some of them believed in Allah (subhanahu wa ta’ala) without Shirk then they were Muslims.” There were many disputes and disagreements between RasoolAllah (sallallahu alayhi wa aalihi was’sallam) and all were real and important in terms of having belief which reflected teaching of Prophet (sallallahu alayhi wa aalihi was’sallam). You used the word real and I assume you intended fundamental. If I was to pin point a real/fundamental disagreement between RasoolAllah (sallallahu alayhi wa aalihi was’sallam) and polytheists, and between companions and polytheists, I would state the Nabuwat of Prophet (sallallahu alayhi wa aalihi was’sallam) was fundamental disagreement and dispute. Had the polytheists believed in his Prophet-hood and believed he is Messenger of Allah (subhanahu wa ta’ala) they would not have opposed his teaching nor rejected any of his teachings. They attempted to discredit Prophet (sallallahu alayhi wa aalihi was’sallam) by various means all in vain efforts to discredit his Nabuwat (i.e. Prophet-hoot). Anyhow, there is no definitive position, all disputes are connected and relative to each other. Secondly, even if the polytheists came to believe in Tawheed they could not have become Muslims by accepting Tawheed. Entry into Islam requires that an individual believes in all fundamental teachings and Tawheed is one of such. Verse 12:106 Is Indeed Revealed For Polytheists: You wrote: “You stated in your explanation of the verse 12:106 that it was only revealed for polytheists and not Muslims. The majority indicates minority – minority is Muslim because they do not commit Shirk. Therefore the verse is inclusive of Muslims and not exclusive of Muslims.” The clear emphatic text of the verse points to majority which is polytheistic in belief. The verse is about the majority. The verse does not state anything about the belief of minority, here take note: And most of them believe not in Allah except while they associate others with Him." [Ref: 12:106] Hence monotheists are not included in the verse. By judging the diametric opposite, majority indicates minority and deducing; majority is polyteistic in belief and by default minority does not commit Shirk. Based on this deduction you cannot legitimately and correctly argue the verse is inclusive of Muslims because the verse has not mentioned minority. Had Allah (subhanahu wa ta’ala) stated, minority does but the majority of the people believe not in Allah (subhanahu wa ta’ala) except with associating partners, or in a similar type statement then it could be argued that minority the verse was inclusive of Muwahideen (i.e. monotheists) and maybe Muslims. Based on the text of verse which does not mention anything about minority – the verse was revealed with regards to polytheists. Some Polytheists Do Believe In Allah Without Shirk: You wrote: “If your position is valid then it would imply; some polytheists do believe in Allah (subhanahu wa ta’ala) without Shirk but majority of them believe with Shirk.” This is a brillant point which is likely to occur in minds of many but it is invalid. The verse is not about entire polytheis- kind. It did not have basis on: Entire polytheist-kind is believer in Allah And most of them believe not in Allah except while they associate others with Him." [Ref: 12:106] If the verse was about entire polytheistic-kind then your argument would be valid, because majority believing in Allah (subhanahu wa ta’ala) with Shirk by default implies, a minority from among the ‘polytheists’ is from Muwahideen (i.e. monotheists). You have made a Mutliq (i.e. general) undeclared assumption into a Muqayyid (i.e. specific) undeclared assumption. Meaning you have restricted the undeclared assumption for only polytheists. The undeclared assumption is the green writing before the actual verse. It is undeclared because it is not part of the verse. It is assumption because it is logical assumed basis on which the verse clarifies itself. In reality it is about entire mankind on basis of following undeclared logical assumption: Entire mankind is believer in Allah And most of them believe not in Allah except while they associate others with Him." [Ref: 12:106] In the following section the undeclared assumption; out of entire mankind most do not believe in Allah (subhanahu wa ta’ala) without associating god-partners with Him, will be established to give authority to Islamic understanding. Most Of Mankind Believe Not In Allah Except With Shirk: Allah (subhanahu wa ta’ala) has stated: “And I did not create the jinn and mankind except to worship Me.” [Ref: 51:56] But mankind deviated from Tawheed and took others as Ilah beside Allah (subhanahu wa ta’ala) and worshiped them. Allah (subhanahu wa ta’ala) addressing mankind states: “O mankind, remember the favor of Allah upon you. Is there any creator other than Allah who provides for you from the heaven and earth? There is no deity except Him, so how are you deluded?” [Ref: 35:3] The questioning is to establish there is no Deity beside Allah (subhanahu wa ta’ala). Allah (subhanahu wa ta’ala) is the One and the Only Deity. The verse reveals mankind took deities beside Allah (subhanahu wa ta’ala) this is why Allah (subhanahu wa ta’ala) states, there is no deity except Allah (subhanahu wa ta’ala). Note, it is matter of principle, where ever entirity is mentioned in Quran/Ahadith, either the entirity or majority is intended. We have example of Iblees (the Jinn) being ordered along side the angels to prostrate to Prophet Adam (alayhis salaam). Yet the explicit command was given to angels. Returning to discussion, the verse 35:3 is addressesing entire mankind, indicating entire or majority of mankind is guilty of associating god partners with Allah (subhanahu wa ta’ala). To answer the ambiguity of majority of or entirity of mankind, Allah (subhanahu wa ta’ala) stated: "And most of them believe not in Allah except while they associate others with Him." [Ref: 12:106] Meaning most of mankind believe not in Allah (subhanahu wa ta’ala) except that they committ Shirk. In another verse of Quran it is stated: “They will say, "Exalted are You! You are our benefactor not them. Rather, they used to worship the Jinn; most of them were believers in them." [Ref: 34:41] Conclusion: A Muslim is one who accepts all fundamental doctrines of Islam and not just one who believes in Tawheed alone. The verse assumes, out of mankind most do not believe in Allah (subhanahu wa ta’ala) without associating a god partner with Allah (subhanahu wa ta’ala). Also the verse 12:106 was revealed for polytheists because explicit mention of a minority is not made in the text of verse. Rather it is deduced via judging based on diametric opposite and what is not part of verse cannot be made part of text of verse even if it is logically, rationally deduced. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi

Introduction: Recently I have made available online personal story of, how I was misguided and how Allah (subhanahu wa ta’ala) guided to orthodox Islam, here. In section eleven I stated Shaykh Muhammad bin Abdul Wahhab believed majority of Muslims are polytheists. An admirer of Shaykh and follower of his brand of Kharijism contacted me and stated Shaykh did not believe most of Muslims are Mushrikeen, but believed some Muslims are polytheists. The admirer of Shaykh said, his understanding was; if so and so belief is held, or so and so action was performed, by an individual then according to their belief one would be guilty of major Shirk. Instead of responding to his Email he was invited to Yahoo Messenger for a little discussion. There I presented my position; according to teaching of Khariji cheif, most Muslims are polytheists. Al-hamdu lillah he realised the point and evidence behind it. Promised me, he will investigate and get back to me. I judged the evidence employed to establish my understanding was important and should be made public so others can benefit. The Issue Of Disagreement And My Position: The active proponents of Kharijism know the half truth regarding their teaching; some Muslims are guilty of major Shirk if they affirm x, y, or z polytheistic beleifs. This half truth makes them believe only a minority amongst Muslims is guilty of major Shirk. Cautious Khariji - says: We will not deem them Mushrik until correct understanding of Tawheed and Shirk has been presented to Mushrik-Muslims. There is another Khariji breed – reckless Khariji – who believes, Muslims are polytheist if they affirm such beliefs, even if they have not been presented true teaching of Tawheed. Both types of Khawarij are in agreement; Shirk has occurred but they differ on application of principle of Takfir. After much thinking and research over the evidence used by Shaykh Muhammad bin Abdul Wahhab and the types of beliefs he deemed major Shirk I came to conclusion Shaykh of Najd would deem majority of Muslims as polytheists. The Objective To Be Established: Khawarij do not believe as they claim; SOME Muslims can be polytheists if they affirm x, y, or z beliefs, nor they believe; SOME Muslims are polytheists. Evidence employed by Khawarij indicates, MOST of Muslims are polytheists and their major scholars have stated, and it can be deduced from their writings; they believe most of Muslims are/were Mushrikeen The Foundation Of Charge Against Shaykh Of Najd: Verse in question is part of Hadith narrated by Ibn Abi Hatim: “Ibn Abi Hatim reported about Hudhaifah (radiallah ta’ala anhu): He saw a man with piece of twine on his hand (as protection or cure from fever) so he cut the twine and read the verse: “Most of them believe in Allah and still practise Shirk (polytheism).” [Ref: Kitab at-Tawheed, Chapter 7, published by: Darussalam in year 1996, First Edition, page 44] On the following page (p45), Shaykh Muhammad bin Abdul Wahhab acknowledges the verse was revealed about major Shirk. He has indirectly admitted the verse was revealed for polytheist opponents of Prophet (sallallahu alayhi wa aalihi was’sallam) by saying this. He considers it permissible for a verse revealed with regards to polytheists, and in context of major Shirk, to be applied upon Muslims on a matter which according to Shaykh is an issue of minor Shirk: “Hudhaifah’s reciting the verse of Quran is a clear-cut proof that companions used to recite the verses dealing with the major shirk to condemn minor Shirk. As Ibn Abbas (radiallah ta’ala anhu) did by reciting the verse from Surah Al-Baqarah (2:165).” Clarifying The Issue Of Hadith And Refutation Of His Positions: First of all, the Hadith of Ibn Abi Hatim is disconnected (i.e. Munqati’). Meaning there is break in chain of transmission, hence the Hadith is classed as Da’if (i.e. weak), and it cannot be proof of any valid Islamic understanding. A authentic Hadith states: “... and the Mulhidun (heretical) after the establishment of firm proof against them:"And the statement of Allah: 'Allah will not mislead a people after He has guided them, until He makes clear to them what to avoid.' And Ibn Umar used to consider them (the Khawarij and the Mulhidun) the worst of Allah's creatures and said: "These people took some verses that had been revealed concerning the disbelievers and interpreted them as describing the believers.” [Ref: Bukhari, V9, P49, Chap6: Killing The Khawarij] This Hadith establishes, a verse revealed for Mushrikeen applied upon Muslims, is trait of Khawarij, and they are worst creatures in creation of Allah (subhanahu wa ta’ala). Secondly, with regards to reciting of chapter 2 verse 165: “And [yet], among the people are those who take other than Allah as equals [to Him]. They love them as they [should] love Allah . But those who believe are stronger in love for Allah . And if only they who have wronged would consider [that] when they see the punishment, [they will be certain] that all power belongs to Allah and that Allah is severe in punishment.” [Ref: 2:165] According to Hadhrat Ibn Abbas (radiallah ta’ala anhu) the verse was revealed in context of polytheists; that they loved their idols like they should have loved Allah (subhanahu wa ta’ala). In light of first interpretation it is evident the verse was revealed regarding major Shirk. And second interpretation he has given is, that hypocrites loved their gold/silver as they should have loved Allah (subhanahu wa ta’ala). Third interpretation is, the polytheists took their leaders as gods beside Allah (subhanahu wa ta’ala). The first interpretation is established from the text of Quran and the second interpretation is has no basis in Quran or Hadith. Third interpretation is similar to how Quran states Jews took their Rabbi’s as Lords beside Allah (subhanahu wa ta’ala). First and third are established for disbelievers and second is without valid basis or chain of transmission which can establish its attribution to Hadhrat Ibn Abbas (radiallah ta’ala anhu). And absence of chain of transmission is enough to establish its weakness and invalidity, and therefore it cannot be used for valid understanding. Fourthly, if one was to disregard the issue of chain of transmission and lack of evidence which establishes its validity and just judges based on the text even then it contradicts established Hadith of Sahih Bukhari, according to which applying upon the Muslims the verses of Quran revealed for polytheists, is characteristic of worst creatures in creation of Allah (subhanahu wa ta’ala) - Khawarij. Lastly, even though Shaykh has used a weak Hadith to establish that a verse revealed for major Shirk can be utilized for minor Shirk. The fact is Shaykh also believes verses revealed in context of beliefs and actions of polytheists can be applied upon Muslims and I present Kitab at-Tawheed [and everything else he has written] as an evidence of his this methodology. Book Kitab At-Tawheed VS Real Belief: Shaykh Muhammad bin Abdul Wahhab titled chapter 23, “Some People Of This Ummah Will Worship Idols.” This was presented as proof that Shaykh did not consider the majority of Muslims are polytheists. Maybe earlier in life the Shaykh held to this understanding but when his other writtings are considered it becomes obvious he considered himself and only those who followed him as Muslims. Shaykh Muhammad bin Abdul Wahhab wrote in his first principle of Qawaid Al Arba; polytheists believed in Allah (subhanahu wa ta’ala) and despite they were not Muslims. In principle four he stated, polytheists of his era are worse polytheists in comparision to Prophetic era polytheists. Alhasil he considered the Muslims of his era worse in polytheism then actual disbelievers of Prophetic era. This establishes, he believes the following part of verse applies to Muslims: "And most of them [Muslims] believe not in Allah except while they associate others with Him." I have crossed out MOST because it is yet to be established and inserted MUSLIMS because Shaykh believes Muslims of his time are worst type of polytheists. Please read the following carefully because this will establish the MOST part of the verse: “And I inform you about myself – I swear by Allah whom there is none worthy to worship except Him – I have sought knowledge and those who knew me believed that I had knowledge while I did not know the meaning of, there is no Deity worthy of worship except Allah, at that time and did not know the religion of Islam before this grace that Allah favored. As well as my shaikhs (teachers) no one among them knew that. And if someone from the scholars of al-Arid (i.e. the lands of Najd and surrounding areas) claims that he knew the meaning of, there is no Deity worthy of worship except Allah, or knew the meaning of Islam before this time, or claims on behalf of his teachers that someone from them knew that, then he has lied and said falsehood and deceived people and praised himself with something he does not possess.“ [Ref: Ar-Rasa`il ash-Shakhsiyyah] His claim none beside him knew meaning of, there is no Deity worthy of worship except Allah (subhanahu wa ta’ala) except him. How can those Muslims living in his time and those before him be Muslims if they did not know meaning of, there is no Deity worthy of worship excet Allah, and if they did not know what the religion of Islam is? Note in his understanding Islam is, Tawheed. They cannot be Muslim and he did not believe they were Muslim. I present my argument that, even though in chapter 7, page 44, he used the verse in context of minor Shirk but he also did believe it is applicable on issues of major Shirk of which he accused Muslim Ummah. Implication of which would be; Shaykh believed, MOST Muslims have not believed in Allah (subhanahu wa ta’ala) except with Shirk. This is strenthened when one considers, Shaykh believed he was the sole Muwahid [and subsequently those who followed his teachings were monotheists] because none knew meaning of Kalima, there is no Deity worthy of worship except Allah. This naturally implies Shaykh believed all Muslims apart from him and his followers were polytheists. Through deduction it has been established Shaykh actually believed that MOST of the Muslims are Mushrikeen. This reveals Shaykh even though directly did not employ the following verse as an evidence of major Shirk in Ummah he did believe in its implications: "And most of them believe not in Allah except while they associate others with Him." [Ref: 12:106] Also considering Shaykh’s methodology of, applying verses with indicate major polytheism in belief of polytheists and applying it for minor ‘polytheism’ of Muslims. And Shaykh applying verses which indicate major Shirk of polytheists as if they were about beliefs and actions of Muslims, all add to establish; Shaykh would employ the verse 12:106 in context of Muslims as proof that most Muslims do not believe in Tawheed [except ‘Tawheed’ believed by polytheists]. Shah Ismail Dehalvi Reflecting The Darkness Of Shaykh Of Najd: Maulvi Shah Ismail Dehalvi learnt Wahhabism during his Hajj pilgrimage. When he returned he penned his Wahhabism and teaching of Shaykh Muhammad bin Abdul Wahhab in his own words and published them as Taqwiyatul Iman. Anyone who has had oppurtunity of reading Shaykh Muhammad bin Abdul Wahhab and Maulvi Shah Ismail Dehalvi will be struck by extra-ordinary similarity of thought and content in their books. Due to extra ordinary agreement between the teaching of these two Shaykhs of Khawarij, the epic centre in propogation of Kharijism - Darussalam Publishers have published Taqwiyatul Iman. This indicates there is absolute agreement between the teaching of Shaykh Muhammad bin Abdul Wahhab and teaching of Maulvi Shah Ismail Dehalvi. Maulvi Shah Ismail Dehalvi writes: “First one should listen to is; a lot of Shirk is spreading amongsts people and actual Tawheed is rare. Yet most people do not understand the meaning of Tawheed and Shirk and claim to have Eman (i.e. faith) but in reality are caught in Shirk. So firstly meaning of Tawheed and Shirk should be understood so good and bad from perspective of Quran and Hadith can be known. One should listen, that most people in time of their hardship call upon Pirs and Prophets, Imams and matyrs, angels and fairies, and seek from them their desired, and vows for them, and for fullfilment of their needs give Nazr and Niaz, and for the dispelling of evil attributes their sons to them. One (from amongst polytheistic masses) names his son Abdul Nabi, one Ali Baksh, one Hussain Baksh, one Peer Baksh, one Madar Baksh, one Salar Baksh, one Ghulam Mohy Al-Din, one Ghulam Mohayn Al-Din, and to ensure their survival (of their sons) one keeps hair-lock in name of so, and one wears bracelet/neclace, one dresses up in particular clothes, one puts a chain (around the wrist), one dedicates an animal for someone, one invokes in time of difficulty, one takes an oath (of by name of human) in discussions, conclusion – all that which the Hindus enact for their idols so do these masquerading Muslims enact for saints, Prophets, leaders (i.e. Imams), Matyrs, angels and fairies. And yet continue to claim to be Muslims, subhan-Allah, (from) this mouth, and such a claim (of being Muslim), honourable Allah truthfully said in chapter Yusuf: "And most of them believe not in Allah except while they associate others with Him." [Ref: 12:106] Then if there was someone to explain to them and says to them, you claim to have Eman and engage in actions of Shirk, so why do you combine these two paths (of Tawheed and Shirk)? They respond to him, we do not committ Shirk …” [Ref: Taqwiyatul Iman, Chapter (1) Explanation Of Tawheed And Shirk, Page 8/9, Rendered to English by Muhammed Ali Razavi] Please note, Maulvi Shah Ismail Dehalvi has employed the verse which Shaykh Muhammad bin Abdul Wahhab used. The difference between them - Shaykh Muhammad bin Abdul Wahhab employed it in context of minor Shirk and his Indian prodigy Maulvi Shah Ismail Dehalvi used it in context of major and minor Shirk. Also note; Maulvi Shah Ismail Dehalvi has stated majority of Muslims are not real Muslims because he used the word ‘jhootay Musalman’ which was translated to mean ‘masquerading Muslims’. In the beginning of quoted paragraph he emphatically has stated most Muslims do not understand what Tawheed or Shirk is. Implication of which alone are enough and obvious for anyone with basic knowledge of Islam and ability to reason to figure out what he has accused Muslims of. And one yet has not considered the total number of ‘major/minor’ Shirks he has accused Muslims of engaging in. This Is Our Belief, By Abu Al Fudayl Nasir Ad-Din An-Nuaymi: The author writes: “These types [of Shirk] have all become normal and widespread on all places of earth, in countries that ascribe themselves to Islam and other than these. And most of those who say, there is no Deity worthy of worship except Allah and claim [for themselves religion] of Islam, have verily fallen into one of these [types of Shirk].” [Ref: This Is Our Belief, page 20, elucidated by Muhammed Ali Razavi – square brackets] To sum up the words of author, most Muslims are guilty of major Shirk. In the following quote he states most of the Muslims have blurred the clear distinction between Islam – the religion of all Prophets – and polytheistic religions. Implication of which is, the majority of Muslims are upon a religion which is contaminated with polytheism. He goes on to state the reality of the Muslims is that they’re types of disbelievers who have never entered Islam: “And most of those [who] say it [There is no Diety worthy of worship except Allah, Muhammad is Messenger of Allah.] in last centuries have not entered nor known Islam, and they have not distinguished [in practice and in belief]between the religion of Prophets and the religion of the polytheists. They have also not known [Tawheed is] the distinguishing and seperating border between the disbelievers and the Muslims. This kind of person is Kafir-Asli, who has never entered Islam.” [Ref: This Is Our Belief, page 38, elucidated by Muhammed Ali Razavi – square brackets] Grandson Of Shaykh Of Najd On Reflecting Teaching Of His GrandFather: Shaykh Abdur Rahman [the son of] Hassan [the son of] Shaykh Muhammad [the son of] Abdul Wahhab, the grandson of Shaykh of Najd wrote a commentary on Kitab at-Tawheed. He wrote the following: في قرة العيون: فصارت هذه الأصنام بهذا التصوير على صور الصالحين سلما إلى عبادتها. وكل ما عبد من دون الله, من قبر أو مشهد, أو صنم, أو طاغوت، فالأصل في عبادته هو الغلو. كما لا يخفى على ذوي البصائر. كما جرى لأهل مصر وغيرهم؛ فإن أعظم آلهتهم أحمد البدوي، وهو لا يعرف له أصل ولا فضل ولا علم ولا عبادة. ومع هذا فصار أعظم آلهتهم مع أنه لا يعرف إلا أنه دخل المسجد يوم الجمعة فبال فيه ثم خرج ولم يصل. ذكره السخاوي عن أبي حيان. فزين لهم الشيطان عبادته فاعتقدوا أنه يتصرف في الكون، ويطفئ الحريق وينجي الغريق, وصرفوا له الإلهية والربوبية وعلم الغيب, وكانوا يعتقدون أنه يسمعهم ويستجيب لهم من الديار البعيدة. وفيهم من يسجد على عتبة حضرته. وكان أهل العراق ومن حولهم كأهل عمان يعتقدون في عبد القادر الجيلاني; كما يعتقد أهل مصر في البدوي. وعبد القادر من متأخري الحنابلة وله كتاب الغنية, وغيره ممن قبله وبعده من الحنابلة أفضل منه في العلم والزهد, لكن فيه زهد وعبادة, وفتنوا به أعظم فتنة. كما جرى من الرافضة مع أهل البيت. وسبب ذلك الغلو دعوى أن له كرامات، وقد جرت الكرامات لمن هو خير منه وأفضل كبعض الصحابة والتابعين, وهكذا حال أهل الشرك مع من فتنوا به. وأعظم من هذا عبادة أهل الشام لابن عربي، وهو إمام أهل الوحدة الذين هم أكفر أهل الأرض وأكثر من يعتقد فيه هؤلاء لا فضل له ولا دين كأناس بمصر وغيره, وجرى في نجد قبل هذه الدعوة مثل هذا. وفي الحجاز واليمن وغيرها من عبادة الطواغيت والأشجار والأحجار والقبور ما عمت به البلوى, كعبادتهم للجن وطلبهم للشفاعة منهم. والأصل في ذلك الغلو تزيين الشيطان. وذكر أهل السير أن التلبية من عهد إبراهيم - عليه السلام -: "لبيك اللهم لبيك لا شريك لك لبيك"، حتى كان عمرو بن لحي الخزاعي فبينما هو يلبي تمثل له الشيطان في صورة شيخ يلبي معه فقال: "لبيك لا شريك لك"، فقال الشيخ: "إلا شريكا هو لك". فأنكر ذلك عمرو وقال ما هذا؟ فقال الشيخ: "تملكه وما ملك". فإنه لا بأس بهذا. فقالها عمرو. فدانت بها العرب- [Fath Al Majeed – Sharh Kitab At-Tawheed, Chapter (19) Cause Of Disbelief In Bani Adam And Abandonment Of Religion Is Due To Excessive Veneration Of Pious, page 227] In this long statement, Shaykh of Khawarij states, people of Egypt are disbelievers because they worship Shaykh Ahmad Al Badawi (rahimullah) people of Iraq are disbelievers for worshiping Shaykh Abdul Qadir Al Jilani (rahimullah), Muslims of Syria are disbelievers because they worship Shaykh Ibn Arabi (rahimullah). He also stated that Muslims of Hijaz and Yemen worshipped, trees, stones, idols, graves and Jinn, and sought their intercession. Please note, he has demonised whole countries and not a minority from these lands of Muslims. In another part of his commentary he wrote the following: قوله: "إن أخوف ما أخاف عليكم الشرك الأصغر" هذا من شفقته صلي الله عليه وسلم بأمته ورحمته ورأفته بهم، فلا خير إلا دلهم عليه وأمرهم به، ولا شر إلا بينه لهم وأخبرهم به ونهاهم عنه; كما قال صلي الله عليه وسلم فيما صح عنه: " ما بعث الله من نبي إلا كان حقا عليه أن يدل أمته على خير ما يعلمه لهم - الحديث ". فإذا كان الشرك الأصغر مخوفا على أصحاب رسول الله صلي الله عليه وسلم مع كمال علمهم وقوة إيمانهم، فكيف لا يخافه وما فوقه من هو دونهم في العلم والإيمان بمراتب؟ خصوصا إذا عرف أن أكثر علماء الأمصار اليوم لا يعرفون من التوحيد إلا ما أقر به المشركون، وما عرفوا معنى الإلهية التي نفتها كلمة الإخلاص عن كل ما سوى الله- [Fath Al Majeed – Sharh Kitab At-Tawheed, Chapter (4) Fear Of Shirk, page 76] Underlined has been translated: "Specially if it is known that today the majority of scholars from different (muslim) countries do not know from tawhid except what mushriks (of Makkah) approved and they did not know the meaning of "al-ilahiyya" that "kalimatul-ikhlas" denied its attribution to anything other than Allah.” ‘Tawheed’ approved by Mushrikeen of Makkah according to chief of Khawarij and his followers was ‘Tawheed Al Rububiyyah’. Knowledge of correct understanding of Tawheed is pre-requisite for imparting true teaching of Tawheed to others. Implications of his allegations are serious, if the majority scholarship of Muslim world did not know and do not know true Tawheed then whatever these Muslim scholars taught to [the majority of] Muslims cannot be true teaching of Tawheed. Hence according to understanding of Shaykh Abdur Rahman, like the majority of Muslim scholarship, the majority of Muslim laymen were ignorant of true understanding of Tawheed, and they only know ‘Tawheed’ which was known to polytheists of Arabia. Note that Shaykh Muhammad Ibn Abdul Wahhab having faith in ‘Tawheed’ of Mushrikeen of Makkah isn’t enough to be from Muslims: “That you know the Kuffaar who the Messenger fought used to affirm that Allah Ta’aala, was the Creator and the Disposer of all the affairs (i.e. Tawheed Al Rububiyyah) but that didn’t enter them into Islam and the proof is the saying of the Most High: ”Say: Who provides for you from the sky and from the earth? Or who owns hearing and sight? And Who brings out the living from the dead and brings out the dead from the living? They will say: “Allah”. Say: Will you not then be afraid of Allah’s punishment (i.e.-for setting up partners with Allah)?” [Ref: Qawaid Al Arba, 1st Principle, by Muhammad Ibn Abdul Wahhab] Alhasil – according to Shaykh Abdur Rahman Ibn Hassan the grandson of Shaykh Muhammad Ibn Abdul Wahhab most of Muslim scholars [and consequently those who learnt from these scholars - most of laymen] were/are polytheists. Finally, Shaykh of Khawarij wrote polytheists believed in Tawheed [of Lordship]. This belief and statement of his is a lie, and a distortion of Quranic teaching, and clear Kufr to those who know Islam. What Is Established So Far: It has been established the Khawarij employ the following verse to deem the majority of Muslims as Mushrikeen: "And most of them believe not in Allah except while they associate others with Him." [Ref: 12:106] Shaykh Shah Ismail Dehalvi used it to charge that most of Muslims are engaged in major/minor Shirk. Shaykh Muhammad Ibn Abdul Wahhab used it in context of minor Shirk. But considering his methodology; of applying verses revealed for major Shirk upon Muslims it can be concluded Shaykh would employ the verse in context of Muslims. All matters which Shaykh Muhammad Ibn Abdul Wahhab deemed as major Shirk were/are practiced by over whelming majority of Muslims, throughout the world. Considering this fact it becomes apparent why his successors declared the majority of Muslims as Mushrikeen. So even though Shaykh may not be explicitly stated majority of Muslims are Mushrikeen nor applied the verse 12:106 upon Muslims in context of major Shirk the matter of fact is Shaykh’s teaching produced the belief majority of Muslims are Mushrikeen. Also it has been revealed a man from group (i.e. qarn) of Iblees (i.e. Shaykh Shah Ismail Dehalvi) did employ the verse 12:106 upon Muslims charging them of major Shirk. Note, Shaykh Shah Ismail Dehalvi is claimed and deemed to be prominent scholar of Ahle Hadith [version of Wahhabism from Indian subcontinent] and Deobandis. And even Arabian Wahhabis [Hanbali Wahhabis] employ his works indicating they consider him to be authorative scholar who is representing core Wahhabi teachings in his books. Implications Of Evidence Employed By Khawarij: Allah (subhanahu wa ta’ala) states: "And most of them believe not in Allah except while they associate others with Him." [Ref: 12:106] Rhis verse states; most of people who believe in Allah believe in Him while assosociating others as [sons, daughters, Prophet, Jinn, angels, idols] as partners. This reveals MOST of those who believe in Allah are not Muslims because being guilty of major Shirk is major Kufr and it invalidates belief in Islam. This understanding is validate by the preceding verse which states: “And most of the people as much as you wish, will not believe.” [Ref: 12:103] The verse 103 indicates; MOST people are disbelievers and will not convert to religion of Islam. Verse 106 indicates; MOST will not believe in Allah (subhanahu wa ta’ala) without associating partners with Allah (subhanahu wa ta’ala). Both verses indicate the ones about whom the verses are about are disbelieving polytheists and not Muslims. Point to note is the verse states, most people are disbelievers/polytheists. It does not say, will be polytheists/disbelievers, or some are polytheists/disbelievers. Truth Has Come And Falsehood Has Perished: Anyone who employs this verse and applies it upon Muslims, know that he/she does not believe; some Muslims are guilty of polytheism. Or does not believe; some Muslims can be polytheists if they express x, y, or z belief. Such a person believes MOST of Muslims are guilty of major Kufr/Shirk. Such a person has disbelieved in teaching of Prophet (sallallahu alayhi wa aalihi was’sallam) who has taught; Muslim Ummah as whole, the majority will not fall into major Shirk: "... and by Allah, I am not afraid that you will worship others besides Allah after me, but I am afraid that you will strive and struggle against each other over these treasures of the world." [Ref: Bukhari, B76, H590] "... I am not afraid that you would associate anything with Allah after me, but I am afraid that you may be (allured) by the world and (vie) with one another (in possessing material wealth) and begin killing one another, and you would be destroyed ..." [Ref: Muslim, B30, H5689] In another Hadith Prophet (sallallahu alayhi wa aalihi was’sallam) has stated: “The thing that I fear most for my Ummah is associating others with Allah. I do not say that they will worship the sun or the moon or idols, but deeds done for the sake of anyone other than Allah, and hidden desires.” [Ref: Ibn Majah, Vol.1 B37, H4205] Note Prophet (sallallahu alayhi wa aalihi was’sallam) completely negated that his Ummah will worship idols, or moon, or sun. He feared that his Ummah would fall into hidden Shirk (i.e. Shirk Khaf’fi) and this only nullifies good deeds not belief in Islam. It is important to mention that when the word Ummah (i.e. nation) or Jammah (i.e. group) is used in context of Hadith it means majority of people making the Ummah/Jammah. In other words Prophet (sallallahu alayhi wa aalihi was’sallam) did not fear major Shirk for majority of Muslims. In another Hadith Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said: “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] When the majority of Muslims/Ulamah are/were upon the teaching of Ahlus Sunnah Wal Jammah and Prophet (sallallahu alayhi wa aalihi was’sallam) instructed the Muslims to follow the majority on issues of dispute then how can the majority be guilty of major Shirk? Should not the Muslims be with the majority of Muslims? How is it that you claim to be Muslim, and disbelieve in Prophet (sallallahu alayhi wa aalihi was’sallam), and deem the majority of Muslims to be polytheists? Conclusion: The truth regarding their belief is; the Wahhabiyyah, modern equals of Khawarij, believe vast majority of Muslims are Mushrikeen. And this is evident from their writtings as well as from the evidence (i.e. 12:106) they employ in their works. Anyone who employs this verse 12:106 in context of major/minor Shirk and applies it upon Muslims, he/she is upon the methodology of group of Iblees (i.e. qarn ash-shaytan) – the Khawarij. Its application upon Muslims also reveals that one believes most/majority of Muslims are polytheistic disbelievers and one who tells you otherwise has concealed his true belief and attempted to fool you into believing he/she takes you as his Muslim friend. They are the worst of creatures in creation of Allah (subhanahu wa ta’ala) because they distort the actual application of a verse and apply it upon believing Muslim. They are from and of the disbelieving sect to emerge from East about which Prophet (sallallahu alayhi wa aalihi was’sallam) foretold and described. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi

Introduction: Khawarij believe the polytheists in the pre-Islamic and during the life of Prophet (sallallahu alayhi wa aalihi was’sallam) believed in Tawheed ar-Rububiyyah (i.e. One-ness Of Lordship). Meaning they believe Allah (subhanahu wa ta’ala) was the Only One Lord and beside Him there was no other Lord. Muslims believe polytheists were guilty of Shirk ar-Rububiyyah (i.e. polytheism in Lordship). The Scholars Of Khawarij: Shaykh Muhammad Ibn Abdul Wahhab wrote: “That you know the Kuffaar who the Messenger fought used to affirm that Allah Ta’aala, was the Creator and the Disposer of all the affairs (i.e. Tawheed Al Rububiyyah) but that didn’t enter them into Islam and the proof is the saying of the Most High: ”Say: Who provides for you from the sky and from the earth? Or who owns hearing and sight? And Who brings out the living from the dead and brings out the dead from the living? They will say: “Allah”. Say: Will you not then be afraid of Allah’s punishment (i.e.-for setting up partners with Allah)?” [Ref: Qawaid Al Arba, 1st Principle, by Muhammad Ibn Abdul Wahhab] Khariji scholar Shaykh Salih Ibn Al Fawzan explains the underlined part as: “The disbelievers whom the Messenger fought affirmed Tawheed ar-Rububiyah (Oneness of Allah's Lordship), yet their affirmation of Tawheed ar-Rububiyah did not enter them into Islam and did not sanctify their blood or wealth.” [Ref: Explanation Of Four Fundamental Principles, by Shaykh Salih Ibn Al Fawzan, Page 30, Published by: QSEP] This reveals two facts i) Tawheed Al Rububiyyah according to Khawarij is; Allah (subhanahu wa ta’ala) is Creator and Disposer of all affairs in the creation, ii) and it the disbelievers whom the Prophet (sallallahu alayhi wa aalihi was’sallam) fought affirmed this Tawheed. The grandson of Ibnul Wahhab in his commentary of Kitab at-Tawheed known as Fath Al Majeed states: "Specially if it is known that today the majority of scholars from different (muslim) countries do not know from tawhid except what mushriks (of Makkah) approved and they did not know the meaning of "al-ilahiyya" that "kalimatul-ikhlas" denied its attribution to anything other than Allah.” [Ref: Fath Al Majeed – Sharh Kitab At-Tawheed, Chapter (4) Fear Of Shirk, page 76] Here the Khariji Shaykh is pointing to what Shaykh Salih termed as Tawheed ar-Rububiyyah. In other words he has stated, majority of Muslim scholars of the world do not know Tawheed except the Tawheed ar-Rububiyyah, which was also agreed by the Mushrikeen of Makkah. Al-hasil, these Shuyukh of Khawarij agree that Mushrikeen of Makkah and Arabia in general believed in Tawheed ar-Rububiyyah. The Position Of Khawarij: Wahhabiyyah argue, the polytheists did not believe; their gods were providers, sustainser, creators, and destroyers.They believed all these are in control of Allah (subhanahu wa ta’ala) and their gods were not incharge of these duties. The Islamic Understanding: Islamicly to believe in Tawheed (i.e. One-ness) of Lordship, the fundamental prequisite is to believe in Wahdaniyyah (i.e. One-ness), and without believing in Wahdaniyyah of the Ilah (i.e. Allah subhanahu wa ta’ala) it is impossible to believe in Tawheed of Lordship. One who believes others beside Allah (subhanahu wa ta’ala) are gods cannot believe in Tawheed ar-Rububiyyah. Ilahiyyah Is Inclusive Of Rububiyyah: One who believes a creation is an Ilah beside Allah (subhanahu wa ta’ala). Such person cannot be believer in Tawheed ar-Rububiyyah because Ilahiyyah does not exclude Rububiyyah but it is inclusive of it. Allah (subhanahu wa ta’ala) states: “Yet they have taken besides Him other gods (i.e. alihah) who created nothing but are themselves created, and possess neither harm nor benefit for themselves, and possess no power (of causing) death, nor (of giving) life, nor of raising the dead.” [Ref: 25:3] Allah (subhanahu wa ta’ala) stated, polytheists took beside Him gods who have not created anything, neither do their gods have ability of harm/benefit, nor control over life or death. Implying they should have taken Allah (subhanahu wa ta’ala) as their only God, who has created everything, and possesses the ability of harm/benefit, and is in full control of life and death. This reveals act of creating and managing affairs of creation are in control of an Ilah, and should be in control of one who is believed to be an Ilah. In another verse Allah (subhanahu wa ta’ala) stated: “Allah has not taken any son, nor has there ever been with Him any god. (Had there been gods or son-gods beside Allah subhanahu wa ta’ala) then each god would have taken what it created, and some of them would have sought to overcome others. Exalted is Allah above what they describe [concerning Him].” [Ref: 23:91] In this verse Allah (subhanahu wa ta’ala) has indicated; God creates and if there were other gods beside Allah (subhanahu wa ta’ala) then each god would have created a seperated universe for their creation and ruled over them as lords of their creation and some would have attempted to expand their rule over creation of other gods by defeating the lord god ruling over them. In these verses Allah (subhanahu wa ta’ala) indicated; Ilahiyyah is inclusive of Rububiyyah and not separate from it. Hence if one was to believe in an Ilah beside Allah (subhanahu wa ta’ala) then he/she cannot be free from Shirk ar’Rububiyyah. Refutation Of Khariji Understanding: Suppose there is valid basis for belief of Khawarij; polytheists did not believe their gods as Lords and they believed Allah (subhanahu wa ta’ala) as their sole Lord. Question needs to be asked, did they believe their gods have ability/capacity to do all in power of lord? And did they believe their gods have powers of lordship in limited and restricted sense? A man who is able bodied and is asked for help but does not help – do we negate the possession of the attribute, the capacity, the ability for him? Or do we affirm the ability is in him but he did not help or does not help? When the gods of polytheists were: men, angels, Jinn, then they have limited, restricted capacity of lordship and it cannot be denied. And when the gods of polytheists were deemed to be sons and daughters of Allah (subhanahu wa ta’ala) then how could the polytheists believe their gods do not have the capability of their father! Possessing ability of lordship but not employing it - for whatever reason - does not translate into not having ability of lordship. It is fundamental; the polytheists believe in their gods with capability of lordship and only foolish will deny it. Even if one does not worship the false deity just to believe another beside Allah (subhanahu wa ta’ala) is worthy of worship (i.e. Ilah) is Shirk of Illahiyyah. In the similar manner, to believe a god beside Allah (subhanahu wa ta’ala) has the capability of lordship is Shirk ar-Rububiyyah, even if one does believe their god does not perform the actions in category of lordship. The Belief Of Polytheists About Their Gods: Polytheists believed their gods have been given duties and each god performs duty assigned to the god by the supreme Deity. Arabis believed Al Uzza was goddess of fertility, Al-Lat was believed to be goddess of earth hence worshipped for sake of good crop harvest, Al Manat was considered to be goddess of fate, god Wadd mentioned in Quran (71:23) was god of heaven/space. Point is polytheists believed each god had a role assigned to them and they acted according to their roles. Being assigned a role, a job, a duty, and carrying out this duty does not mean one is not able to do another. A taxi driver is just not only a taxi driver, he can be a excellent footballer, or cricket baller, or batsman, or martial artist. Similarly the polytheists believed, their gods have been assigned duties. Polytheists did not believe; gods do not possesses the capability of lordship. And as explained earlier, polytheists believing their gods have ability of lordship is enough to warrant Shirk of lordship. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi

في قرة العيون: فصارت هذه الأصنام بهذا التصوير على صور الصالحين سلما إلى عبادتها. وكل ما عبد من دون الله, من قبر أو مشهد, أو صنم, أو طاغوت، فالأصل في عبادته هو الغلو. كما لا يخفى على ذوي البصائر. كما جرى لأهل مصر وغيرهم؛ فإن أعظم آلهتهم أحمد البدوي، وهو لا يعرف له أصل ولا فضل ولا علم ولا عبادة. ومع هذا فصار أعظم آلهتهم مع أنه لا يعرف إلا أنه دخل المسجد يوم الجمعة فبال فيه ثم خرج ولم يصل. ذكره السخاوي عن أبي حيان. فزين لهم الشيطان عبادته فاعتقدوا أنه يتصرف في الكون، ويطفئ الحريق وينجي الغريق, وصرفوا له الإلهية والربوبية وعلم الغيب, وكانوا يعتقدون أنه يسمعهم ويستجيب لهم من الديار البعيدة. وفيهم من يسجد على عتبة حضرته. وكان أهل العراق ومن حولهم كأهل عمان يعتقدون في عبد القادر الجيلاني; كما يعتقد أهل مصر في البدوي. وعبد القادر من متأخري الحنابلة وله كتاب الغنية, وغيره ممن قبله وبعده من الحنابلة أفضل منه في العلم والزهد, لكن فيه زهد وعبادة, وفتنوا به أعظم فتنة. كما جرى من الرافضة مع أهل البيت. وسبب ذلك الغلو دعوى أن له كرامات، وقد جرت الكرامات لمن هو خير منه وأفضل كبعض الصحابة والتابعين, وهكذا حال أهل الشرك مع من فتنوا به. وأعظم من هذا عبادة أهل الشام لابن عربي، وهو إمام أهل الوحدة الذين هم أكفر أهل الأرض وأكثر من يعتقد فيه هؤلاء لا فضل له ولا دين كأناس بمصر وغيره, وجرى في نجد قبل هذه الدعوة مثل هذا. وفي الحجاز واليمن وغيرها من عبادة الطواغيت والأشجار والأحجار والقبور ما عمت به البلوى, كعبادتهم للجن وطلبهم للشفاعة منهم. والأصل في ذلك الغلو تزيين الشيطان. وذكر أهل السير أن التلبية من عهد إبراهيم - عليه السلام -: "لبيك اللهم لبيك لا شريك لك لبيك"، حتى كان عمرو بن لحي الخزاعي فبينما هو يلبي تمثل له الشيطان في صورة شيخ يلبي معه فقال: "لبيك لا شريك لك"، فقال الشيخ: "إلا شريكا هو لك". فأنكر ذلك عمرو وقال ما هذا؟ فقال الشيخ: "تملكه وما ملك". فإنه لا بأس بهذا. فقالها عمرو. فدانت بها العرب-

Salam alayqum, Syed Muhammed Ali Sahib, upar wali ayaat ki tafsir tafseel say pesh e khidmat heh - zeroor paren: A Comprehensive Explanation Of Quranic Verse: “And Most Believed Not In Allah Except They Associate Others With Him.”

Introduction: Modern day Khawarij characterized by followers often quote the verse of Quran indicated in the heading to argue most Muslims are polytheists. It should be noted that prominent scholars of heterodoxy – like of Shaykh Muhammad bin Abdul Wahhab and Shaykh Shah Ismail Dehalvi and subsequently it has been employed by all those who espouse and promote their brands of ‘pure/true’ Islam. Hence it is imperative this verse is explained in the light of Quran and Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam) so the actual meaning of the verse is realised and distortion of heretics is exposed. Considering the context where this verse is employed by heretics the correct understanding will ultimately vindicate majority of Muslims who have been accused of polytheism. Quranic Verse – Most Believe Not In Allah Except With Shirk: Allah (subhanahu wa ta’ala) has stated: "And most of them believe not in Allah except while they associate others with Him." [Ref: 12:106] If Allah (subhanahu wa ta’ala) permits, an explanation of 12:106 will consist of evidence which establishes that polytheists believed in Allah (subhanahu wa ta’ala) and in Ilahs besides Him. It will be followed by demonstration of what some of them believed about their idol-god partners of Allah (subhanahu wa ta’ala). And then how their belief manifested in their daily life. And finally contextual and intertextual explanations will solidify and stenthen exstablished understanding of Muslims. The route taken to explain the verse in question will be long but if Allah (subhanahu wa ta’ala) permits it will be the straight path to its proper understanding. So please ensure everything is read and understood until the last part is nipped in the bud. Polytheists Believed In Allah (subhanahu wa ta’ala): Allah (subhanahu wa ta’ala) poses rhetorical questions to polytheists. The first of which is: "...who is it that sustains you (in life) from the sky and from earth?” It is followed by: “Or who is it that has power over hearing and sight?” Then enquires from them: “And who is it that brings the living from the dead and the dead from the living?” The last one in the verse is: “And who is it that rules and regulates all affairs?” Allah (subhanahu wa ta’ala) knowing what the polytheists of Arabia believed stated: “They will quickly say: Allah. Say : Will you not then show piety to Him'' [Ref: 10:31] The following verse also is in similar style to previous. Allah (subhanahu wa ta’ala) questions the polytheists of Arabia and answers on their behalf: “Say: Unto Whom (belongeth) the earth and whosoever is therein, if ye have knowledge? They will say: Unto Allah. Say: Will ye not then remember?” The next question is about Lordship of Allah (subhanahu wa ta’ala):” Say: Who is Lord of the seven heavens, and Lord of the Tremendous Arsh? They will say: Unto Allah. Say: Will ye not then keep duty (unto Him)?” Next question in the verse is about control of Allah (subhanahu wa ta’ala) over His creation: “Say: In Whose hand is the dominion over all things and He protecteth, while against Him there is no protection, if ye have knowledge? They will say: Unto Allah. Say: How then are ye bewitched?“ [Ref: 23:84-89] Another verse of Quran indicates polytheists of Arabia believed Allah (subhanahu wa ta’ala) created heavens and earth: “And if you were to ask them who created the heavens and the earth, they would surely say: ‘Allah!’” [Ref: 29:61] “If thou shouldst ask them: Who created the heavens and the earth? They would answer: ‘Allah!’ Say: Praise be to Allah! But most of them know not.” [Ref: 31:25] In the following verse question about creation of earth and universe is repeated: "If indeed, you ask them who is it that created the heavens and the earth? They would be sure to say: 'Allah!'. Say : See you then the things that you invoke besides Allah? Can they, if Allah wills some penalty for me, remove His penalty? Or if He will some grace for me, can they keep back His grace?" [Ref: 39:38] About rain Allah (subhanahu wa ta’ala) asks the polytheists and Himself states what they actually believe: “And if thou wert to ask them: Who causeth water to come down from the sky, and therewith reviveth the earth after its death? They verily would say: ‘Allah!’ Say: Praise be to Allah! But most of them have no sense.” [Ref: 29:63] Polytheists Believed In Their Idols As Gods Beside Allah (subhanahu wa ta’ala): Allah (subhanahu wa ta’ala) states, do the polytheists associate with Allah (subhanahu wa ta’ala) gods who cannot create anything and in matter of fact they are themselves created [by those who worship them], and these idol-gods cannot help anyone, not even themselves: “Do they associate with Him those who create nothing and they are (themselves) created? And they are unable to (give) them help, nor can they help themselves.” [Ref: 7:191/192] Verses 191/192 are explained by following verse of Quran where Allah (subhanahu wa ta’ala) explicitly indicates what He has stated is about the idol-gods of polytheists, and adds further detail to what has already been stated in verses 191/192: “Yet they have taken besides Him other gods (i.e. alihah) who created nothing but are themselves created, and possess neither harm nor benefit for themselves, and possess no power (of causing) death, nor (of giving) life, nor of raising the dead.” [Ref: 25:3] Polytheists believed in various gods hoping that this god would give them honour and dignity: “And they have taken gods besides Allah, that they might give them honor.“ [Ref: 19:81] But Allah (subhanahu wa ta’ala) says they on the day of judgment will disown each other: “No Indeed! Soon they will disown their worship, and they will be their opponents.” [Ref: 1982] Other verses also indicate that polytheists believed in many gods beside Allah (subhanahu wa ta’ala). In one such verse Allah (subhanahu wa ta’ala) quotes what the polytheists said regarding Prophet Muhammad and their desire to hold to polytheistic belief: “And (they) said: "Are we going to abandon our gods for the sake of a mad poet?" [Ref: 37:36] In the following verse Allah (subhanahu wa ta’ala) quotes what they said rhetorically to each other – indicating they looked down upon Prophet (sallallahu alayhi wa aalihi was’sallam), considering him to be too insignificant to invalidate their belief and their gods: “And when those who disbelieved see you they take you not except for mockery (saying): "Is this the one who talks (badly) about your gods?" [Ref: 21:36] Prophet (sallallahu alayhi wa aalihi was’sallam) had warned the polytheists of Allah’s (subhanahu wa ta’ala) punishment if they did not repented from their polytheism and accepted religion of Islam. The polytheists in response to this said: "Have you come to turn us away from our alihah (gods)? Then bring us that with which you threaten us, if you are one of the truthful!" [Ref: 46:22] The polytheists also said that Prophet (sallallahu alayhi wa aalihi was’sallam) has nearly lead them astray but their patience and worship of their gods ensured they remained attach to their gods: "He would have nearly misled us from our gods, had it not been that we were patient and constant in their worship!" [Ref: 25:42] Allah (subhanahu wa ta’ala) also quoted words of polytheists which indicate they accused Prophet (sallallahu alayhi wa aalihi was’sallam) of being magician due to his miracles: “And they wonder that there has come to them a warner from among themselves. And the disbelievers say, "This is a magician and a liar.” [Ref: 38:4] They accused him of being liar because he said he is the Prophet and the Messenger of Allah (subhanahu wa ta’ala), and because he taught there is no other god beside Allah (subhanahu wa ta’ala), and none deserves the worship except Allah (subhanahu wa ta’ala). They found it strange that Prophet (sallallahu alayhi wa aalihi was’sallam) went against the established tradition of his polytheistic society and taught monotheism: “Has he made the gods [only] one God? Indeed, this is a weird thing." [Ref: 38:5] Due to the monotheistic teaching of Islam the people of influence reached to their polytheistic communities and advised them to be patient: “And the eminent among them went forth (saying): "Continue, and be patient over your gods. Indeed, this is a thing intended.” [Ref: 38:6] They gave this advice it was expected that Islam is a passing phenomenon and after burning bright it will fizzle away and darkness will again reign supreme. Also the following verse indicates that polytheists had experienced many innovated religions – polytheists of Arabia had created true multicultural and multi-polytheistic religious society with tolerance glore – but Islam was new religion with new idea. It also indicates that many beliefs were invented in Arabia but they all had effect of polytheism and these beliefs did not go against the polytheistic grain of society hence they were tolerated, and polytheism was the criteria to judge true and false religion. But with emergence of Islam, and its teaching of monotheism they had no response but to say based on their system of belief: “We have not heard of this in[any of] the latest religion. This is not but a fabrication.” [Ref: 38:7] When all the efforts of polytheists failed, they said their gods might inflict punishment upon Prophet (sallallahu alayhi wa aalihi was’sallam). In response Allah (subhanahu wa ta’ala) narrates what the people of Prophet Hud (alayhis salaam) said to him: "We say nothing but that (perhaps) some of our gods may have seized thee with imbecility. “He said: "I call Allah to witness, and do ye bear witness, that I am free from the sin of ascribing, to Him." [Ref: 11:54] Purpose of narrating the story of past was to show to Prophet (sallallahu alayhi wa aalihi was’sallam) is that he is not alone in experiencing these things Prophets before him had same things said to them. In response to what they said Allah (subhanahu wa ta’ala) states to Prophet (sallallahu alayhi wa aalihi was’sallam): “Is not Allah enough for His servant? But they try to frighten you with other besides Him for such as Allah leaves to stray, there can be no guide.” [Ref: 39:36] Finally, when they heard the teaching of monotheism indicated in the following verses: “Your Ilah (i.e. god) is One Ilah (i.e. god). But for those who believe not in the Hereafter, their hearts deny [the belief in Unity Of Allah] and they are proud.” [Ref: 16:22] “He is the Living (One): There is no god but He: Call upon Him, giving Him sincere worship. Praise be to Allah, Lord of the Worlds!” [Ref: 40:65] The polytheists were surprised and found it strange: “Has he made the gods (all) into one God? Truly this is a strange thing!” [Ref: 38:4/5] Please bare in mind that Prophet (sallallahu alayhi wa aalihi was’sallam) did not teach that all gods have combined into the One God. Rather it was their misunderstanding and Allah (subhanahu wa ta’ala) only quoted what they said. In reality Allah (subhanahu wa ta’ala) and Prophet (sallallahu alayhi wa aalihi was’sallam) has taught that there were and are no gods beside Allah (subhanahu wa ta’ala) hence there was/is and cannot be combining of gods into the One God. The Fundamental Proof - They Believed In Allah But With Shirk: It was established that polytheists of Arabia believed in Allah (subhanahu wa ta’ala). They believed, Allah (subhanahu wa ta’ala) is the creator of universe and earth. It is Allah (subhanahu wa ta’ala) who sustains with crops and with rain. It is Allah (subhanahu wa ta’ala) who sends down rain. He gives life to the dead and death to the living. He brings the crops out of dead earth and causes death of living. Shortened – they believed all major affairs regarding governance of universe are in control of Allah (subhanahu wa ta’ala). The Arabian polytheists also believed in many gods beside Allah (subhanahu wa ta’ala). This is fundamental proof that polytheists believed in Allah (subhanahu wa ta’ala) but associated partners with Him in Ilahiyyah (i.e. God-hood) and it is confirmation of what Allah (subhanahu wa ta’ala) stated in th following verse: "And most of them believe not in Allah except while they associate others with Him." [Ref: 12:106] And following is demonstration of polytheists believing in Allah (subhanahu wa ta’ala) but not without associating partners with Him in worship: “And when Allah Alone is mentioned, the hearts of those who believe not in the Hereafter are filled with disgust when those besides Him are mentioned, behold, they rejoice!” [Ref: 39:45] The following two section will give example of what sort of belief some polytheists had about their idol-gods. Angels Are Daughters And Partners Of Allah (subhanahu wa ta’ala): Allah (subhanahu wa ta’ala) states regarding their attribution of partners with Him: “Yet, they assign to some of His slaves a share with Him. Verily, man is indeed a manifest ingrate!” [Ref: 43:15] Birth of daughter was unwelcomed during pre-Islamic era and during life time of Prophet (sallallahu alayhi wa aalihi was’sallam). Proof of it is as follows: “They assign to Allah that which they dislike (for themselves), and their tongues assert the falsehood that the better things will be theirs. No doubt for them is the Fire, and they will be the first to be hastened on into it, and left there neglected.” [Ref: 16:62] “And if one of them is informed of the news of (the birth of a girl) that which he sets forth as a parable to the Most Gracious (Allah), his face becomes dark, and he is filled with grief!” [Ref: 43:17] The preceeding verse questions the polytheists to challenge their moral compass: “Or has He taken daughters out of what He has created, and He has selected for you sons?” [Ref: 43:16] In this verse there is indication that polytheists attributed daughters to Allah (subhanahu wa ta’ala) and this is also attested by another verse: “And they assign daughters unto Allah! - Glorified (and Exalted) is He above all that they associate with Him! And unto themselves what they desire.” [Ref: 16:57] The slaves whom Allah (subhanahu wa ta’ala) mentined and about whom polytheists believed to be daughter-partners of Allah (subhanahu wa ta’ala) were angels: “And they make the angels who themselves are slaves of the Most Gracious (Allah) females. Did they witness their creation? Their testimony will be recorded, and they will be questioned!” [Ref: 43:19] This is attested by the following verse in which Allah (subhanahu wa ta’ala) questions the polytheists regarding granting them sons but having for himself daughters [which the polytheists disliked having]: “Has then your Lord preferred for you sons and taken for Himself from among the angels daughters? Verily you indeed utter an awful saying.” [Ref: 17:40] This explanation was a demonstration of: "And most of them believe not in Allah except while they associate others with Him." [Ref: 12:106] Intercessor Ilah Partners Associated With Allah (subhanahu wa ta’ala): Allah (subhanahu wa ta’ala) states: “And they worship besides Allah things that harm them not, nor profit them, and they say: "These are our intercessors with Allah." And Allah (subhana wa ta'ala) refutes their claim: “Say: "Do ye indeed inform Allah of something He knows not, in the heavens or on earth?Glory to Him! And far is He above the partners they ascribe (to Him)!" [Ref: 10:18] This verse reveals the polytheists worshiped things beside Allah (subhanahu wa ta’ala) and believed beside Allah are their intercessors who intercede to Allah (subhanahu wa ta’ala) on behalf of polytheists. In the following verse Allah (subhanahu wa ta’ala) instructs Prophet (sallallahu alayhi wa aalihi was’sallam) to bare witness; there is no other Ilah beside Allah (subhanahu wa ta’ala) and he is innocent of gods they worship: “Can you (polytheists) verily bear witness that besides Allah there are other Alihah (i.e. gods)?" Say (O polytheist - ): "I bear no (such) witness!" Say (O Prophet - ): "But in truth He is the only one Ilah. And truly I (Prophet Muhammad) am innocent of what you join in worship with Him." [Ref: 6:19] This reveals the intercessors the polytheists worshiped were their gods and Prophet (sallallahu alayhi wa aalihi was’sallam) freed himself from their polytheism and so is established from following discussion: “And ask those of Our Messengers whom We sent before you: "Did We ever appoint Alihah to be worshipped besides the Most Gracious?" [Ref: 43:45] Allah (subhanahu wa ta’ala) answers this question Himself in the following verse: “Say, "Indeed, I have been forbidden to worship those you invoke besides Allah." Say, "I will not follow your desires, for I would then have gone astray, and I would not be of the [rightly] guided." [Ref: 6:56] This has established worship of gods beside Allah (subhanahu wa ta’ala) was forbidden and indirectly establishes appointing of an Ilah beside Allah (subhanahu wa ta’ala) was also forbidden because Ilah in Arabic is in meaning of, one who is worshipped. Coming back to the verse 10:18, Allah (subhanahu wa ta’ala) states the intercessors they worship beside Allah (subhanahu wa ta’ala) are things which cannot harm or benefit. Question arises who are these beside Allah (subhanahu wa ta’ala) which neither harm nor benefit and answer is in the following verse: “But they have taken besides Him gods which create nothing, while they are created, and possess not for themselves any harm or benefit and possess not (power over) death or life or resurrection.” [Ref: 25:3] The gods of polytheists were idols and this is established from following verse: “You only worship, besides Allah, idols, and you produce a falsehood. Indeed, those you worship besides Allah do not possess for you [the power of] provision. So seek from Allah provision and worship Him and be grateful to Him. To Him you will be returned." [Ref: 29:17] The reason of their appointing creation as gods and worshipping them is stated in the following verse: “Surely the religion is for Allah only. And those who take protectors besides Him (say): "We worship them only that they may bring us near to Allah." Verily Allah will judge between them concerning that wherein they differ. Truly, Allah guides not him who is a liar, and a disbeliever.” [Ref: 39:3] Alhasil, it is soundly established that polytheists took Ilah-partners with Allah (subhanahu wa ta’ala) and worshipped them, and believed their idol-gods are their intercessors with Allah (subhanahu wa ta’ala), and these intercessor-Ilahs make them closer to Allah (subhanahu wa ta’ala). This was another example of: "And most of them believe not in Allah except while they associate others with Him." [Ref: 12:106] The following three sections will explain how their polytheistic belief of many gods translated into actions in their daily lives. Removal Of Aflictions And Affirming Polytheistic Belief: Polytheists believed in Allah (subhanahu wa ta’ala) and when they went on the journey of the sea they sought protection from Allah (subhanahu wa ta’ala), indicated by the following verse: “And when they board a ship, they supplicate Allah, sincere to Him in religion. But when He delivers them to the land, at once they associate others with Him.” [Ref: 29:65] Yet when they get off the vessel safely they associate others with Allah (subhanahu wa ta’ala) by thanking/praising their gods along with Allah (subhanahu wa ta’ala) for their safe return to land. Allah (subhanahu wa ta’ala) reminds the polytheists about their behavior of sincerely and only invoking Allah (subhanahu wa ta’ala) when they are in stressful situation at sea: “And when adversity touches you at sea, lost are (all) those you invoke except for Him. But when He delivers you to the land, you turn away (from Him). And ever is man ungrateful.” [Ref: 17:67] “And when adversity touches the people, they call upon their Lord, turning in repentance to Him. Then when He lets them taste mercy from Him, at once a party of them associate others with their Lord.” [Ref: 30:33] Allah (subhanahu wa ta’ala) states the mind set of polytheists at sea when their lives are in danger: “Say, "Who rescues you from the darknesses of the land and sea [when] you call upon Him imploring [aloud] and privately, 'If He should save us from this [crisis], we will surely be among the thankful?'" [Ref: 6:63] And Allah (subhanahu wa ta’ala) then tells them who saves them and what they end up doing soon as they are safely on land: “Say, ‘It is Allah who saves you from it and from every distress; then you [still] associate others with Him.’" [Ref: 6:64] In another verse Allah (subhanahu wa ta’ala) addresses the polytheists saying you seek His help but then some of you commit Shirk: “And whatever of blessings and good things you have, it is from Allah. Then, when harm touches you, unto Him you cry aloud for help. Then, when He has removed the harm from you: Behold! some of you associate others in worship with their Lord.” [Ref: 16:53/54] Child And Affirming Polytheistic Creed After Deliverance Of Child: Moving away from theme of calamity – Allah (subhanahu wa ta’ala) states that polytheists invoke Allah (subhanahu wa ta’ala) during pregnancy saying: “It is He who created you from one soul and created from it its mate that he might dwell in security with her. And when he covers her, she carries a light burden and continues therein. And when it becomes heavy, they both invoke Allah , their Lord, "If You should give us a good [child], we will surely be among the grateful." [Ref: 7:189] Following verse reveals when the child is granted, they attribute its birth, and good character, and healt,h to blessing of their idol-gods. And give the child names of their idol gods – such as servant of Lat, or servant of Uzza - and due to which they become guilty of additional acts of Shirk with Allah (subhanahu wa ta’ala): “But when He gives them a good [child], they ascribe partners to Him concerning that which He has given them. Exalted is Allah above what they associate with Him.” [Ref: 7:190] The following Sections Actions, Crops And Animals, For Sake Of Idols: Allah (subhanahu wa ta’ala) states: “And they assign a portion of that which We have provided them unto what they know not. By Allah, you shall certainly be questioned about (all) that you used to fabricate.” [Ref: 16:56] This verse is explained in detail by the following:“And they assign to Allah a share of the tilth and cattle which He has created and they say: "This is for Allah according to their claim, and this is for our (Allah's so-called) partners. But the share of their "partners" reaches not Allah, while the share of Allah reaches their partners!” Evil is the way they judge!” [Ref: 6:136] A long Hadith details what sort of practices polytheists engaged in and how they assigned share from their animals for idols: “Narrated Sa`id bin Al-Musaiyab: Bahira is a she-camel whose milk is kept for the idols and nobody is allowed to milk it. Sa'iba was the she-camel which they used to set free for their gods and nothing was allowed to be carried on it. Abu Huraira said: Allah's Messenger said: ‘I saw Amr bin Amir Al-Khuza`i (in a dream) dragging his intestines in the Fire, and he was the first person to establish the tradition of setting free the animals (for the sake of their deities).’ Wasila is the she-camel which gives birth to a she-camel as its first delivery, and then gives birth to another she-camel as its second delivery. People used to let that she camel loose for their idols if it gave birth to two she-camels successively without giving birth to a male camel in between. 'Ham' was the male camel which was used for copulation. When it had finished the number of copulations assigned for it, they would let it loose for their idols and excuse it from burdens so that nothing would be carried on it, and they called it the 'Hami.' Abu Huraira said, "I heard the Prophet saying so.” [Ref: Bukhari, B60, H147] Similary another Hadith indicates how the polytheists made their idol-gods partners with Allah (subhanahu wa ta’ala): “Narrated Abu Huraira: The Prophet said, "Neither Fara nor Atira (is permissible): Al-Fara nor Atira (is permissible):" Al- Fara was the first offspring (of camels or sheep) which the pagans used to offer (as a sacrifice) to their idols. And Al-Atira was (a sheep which was to be slaughtered) during the month of Rajab.” [Ref: Bukhari, B66, H382] Following Hadith adds bit more detail to previous: “Narrated 'Aishah: The Messenger of Allah used to sacrifice goat out of every fifty goats. Abu Dawud said: Fara means the first baby camel born (to the Arabs). They used to sacrifice it for their idols, and then eat it, and its skin was thrown on a tree. Atira was a sacrifice made during the first ten days of Rajab.” [Ref: Abu Dawood, B15, H2827] Summary Of How Their Polytheistic Belief Impacted Their Life: When they travelled on journey at sea/land or when any calamity touched them, or when they desired something, they solely invoked Allah (subhanahu wa ta’ala) but when Allah (subhanahu wa ta’ala) granted them safety and granted them what they desired they then gave credit of it to Allah (subhanahu wa ta’ala) and to their idol-gods during their worship. In addition to this, the polytheists attributed portions of their crops to Allah (subhanahu wa ta’ala) and assigned it to to their idols. They also had various customs such as, Bahira, Saiba, Wasila, Ham, Al Fara, and Atira. All these customs involed doing something for their idol-gods. Alhasil, Polytheists of Arabia believed in Allah (subhanahu wa ta’ala) and in their idol-gods, and demonstrated their belief by performing actions for them. This is demonstration of how the polytheists believed in Allah (subhanahu wa ta’ala) but not without Shirk: “"And most of them believe not in Allah except while they associate others with Him." [Ref: 12:106] Intertextual Understanding Of – Most Believe In Allah: Allah (subhanahu wa ta’ala) states mankind sets partners with Allah (subhanahu wa ta’ala): “And among the people are those who take other than Allah as equals (to Allah subhanahu wa ta’ala). They love them as they (should) love Allah. But those who believe are stronger in love for Allah . And if only they who have wronged would consider [that] when they see the punishment, [they will be certain] that all power belongs to Allah and that Allah is severe in punishment.” [Ref: 2:165] In the following verse Allah (subhanahu wa ta’ala) indicates; out of all those who believe in Allah (subhanahu wa ta’ala) – mankind - most do not believe in Him without major Shirk: "And most of them believe not in Allah except while they associate others with Him." [Ref: 12:106] This reveals that out of mankind most were polytheists at the time of revelation of the verse. In another verse it is stated Allah (subhanahu wa ta’ala) will enquire from angels: “And (mention) the Day when He will gather them all and then say to the angels, "Did these (people) used to worship you?" They will say: "Exalted are You! You [O Allah ] are our benefactor not them. Rather, they used to worship the Jinn; most of them were sincere believers in them." [Ref: 34:41/42] This verse indicates most of polytheists sincerely believed in angels to be their Ilahs but on the judgment day they will find out; in reality they worshiped the Jinn. It is for this reason Allah (subhanahu wa ta’ala) has stated: "And most of them believe not in Allah except while they associate others with Him." [Ref: 12:106] With regards to those who preceeded the Message of Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) Allah (subhanahu wa ta’ala) has stated: "Say: "Travel in the land and see what was the end of those before (you)! Most of them were Mushrikoon." [Ref: 30:42] When punishment of Allah (subhanahu wa ta’ala) was to descend upon a nation who had disbelieved in message of Allah (subhanahu wa ta’ala) for sake of maintaining their polytheistic beliefs they affirmed belief in One-ness of Allah (subhanahu wa ta’ala) and distanced themselves from Shirk: “And when they saw Our punishment, they said," We believe in Allah alone. And disbelieve (in our polytheistic religion) in that which we were Mushrikeen." [Ref: 40:84] They believed in many gods but when the signs of punishment of Allah (subhanahu wa ta’ala) became apparent, as apparent as rising of the sun from West, then they repented from their polytheistic belief and affirmed in belief of One Allah (subhanahu wa ta’ala). The preceding verse reveals that their repentence and belief was rejected, just as the belief and good actions will be rejected after the appearnce of ten signs. In simple words verse 40:84 connects polytheistic religion with belief in many gods, and this establishes that crime of polytheists was associating with Allah (subhanahu wa ta’ala) many gods, and in verses 2:165, 34:41/42, 30:42, and 12:106 the sin being committed was associating with Allah (subhanahu wa ta’ala) many gods and disbelieve in His One-ness. Alhasil, most of mankind at the time of revelation of verse 12:106, and those who preceeded the message of Islam, and most of mankind at present, were/are polytheists. They believed/believe in many gods and disbelieved/disbeliev in One-ness of Allah (subhanahu wa ta’ala). The Contextual Understanding Of - Most Believe In Allah: The context reveals this verse was revealed for disbelievers -Allah (subhanahu wa ta’ala) has stated: “And most of the people as much as you wish will not believe.” [Ref: 12:103] In the next two verses the subject matter changes but in verse 106 Allah (subhanahu wa ta’ala) states: "And most of them believe not in Allah except while they associate others with Him." [Ref: 12:106] Interpreting 103 and 106 with each other gives the meaning; most of the people believe in Allah (subhanahu wa ta’ala) but not without major Shirk and [due to their polytheistic religion they] will not accept religion of Islam even though Prophet (sallallahu alayhi wa aalihi was’sallam) wishes they do. Both verses come togather to explain each other. In verse 103, people about whom it is said; will not believe, are the same one who are said to be Mushrikoon because they associate with Allah (subhanahu wa ta’ala) other gods. Allah (subhanahu wa ta’ala) states: “Had there been therein Alihah (i.e. gods) besides Allah then verily both would have been ruined. Glorified be Allah, the Lord of the Throne, (High is He) above all that (evil) they associate with Him!” [Ref: 21:22] Allah (subhanahu wa ta’ala) instructed Prophet (sallallahu alayhi wa aalihi was’sallam) to address the polytheists with: “Say: "Only I am man like you. It has been revealed to me that your Ilah is One Ilah. So whoever hopes for the meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord." [Ref: 18:110] Historical Context Of – Most Believe In Allah: Muslims were a minority in Arabian Peninsula and polytheists were a great majority which was composed of traditional Arabian polytheism and Christian Trinitarian polytheism. Muslims and the polytheists, or monotheists and polytheists both groups believed in Allah (subhanahu wa ta’ala). In this historical context Allah (subhanahu wa ta’ala) stated: "And most of them believe not in Allah except while they associate others with Him." [Ref: 12:106] Indirect implication is only a minority – which was composed of Muslims – believes in Allah (subhanahu wa ta’ala) without associating god-partners to Allah (subhanahu wa ta’ala). On global level, Trinitarian Christians [inclusive of Protestants and Catholics], Hindus, Buddhists, and other religions, all are polytheistic. These religions teach and adherents believe in some sort of supreme Diety but associate with Him some sort of gods. There are roughly seven billion people on earth in total and out of which 1.7 are Muslims. In this modern context the polytheists out number Muslims. In ever four people three are polytheists and one is monotheist. Considering Wahhabi/Deobandi beliefs about what is Shirk and how it is warranted then there are less then hundred million monotheists exist. Everyone not belonging to these two monstrosities is Mushrik. This further increases the gap between world monotheists and polytheist. Based on all this information it can be said the verse is true representation of modern situation as well: "And most of them believe not in Allah except while they associate others with Him." [Ref: 12:106] Khawarij The Worst In Creatures In Creation Of Allah (subhanahu wa ta’ala): The first sect of Khawarij which emerged when two companions and their followers clashed – Hadhrat Ali and Hadhrat Muawiyah – when arbitration was agreed they protested against arbitration. The party of Hadhrat Ali killed them in Iraq and only ten of them survived the battle. They are the worst of creatures and all this is established from following Hadith: Abu Sa'id al-Khudri said that the Apostle of Allah (may peace be upon him) made a mention of a sect that would be among his Ummah which would emerge out of the dissension of the people. Their distinctive mark would be shaven heads. They would be the worst creatures or the worst of the creatures. The group who would be nearer to the truth out of the two would kill them.” [Ref: Muslim, B5, H2324] A more detailed Hadith has following information; they would recite Quran but it would not go beyond their throats - meaning it will not impact their hearts: “Abu Dharr reported Allah's Messenger as saying: Verily there would arise from my Ummah after me or soon after me a group (of people) who would recite the Qur'an, but it would not go beyond their throats, and they would pass clean through their religion just as the arrow passes through the prey, and they would never come back to it. They would be the worst among the creation and the creatures.” [Ref: Muslim, B5, H2335] Prophet (sallallahu alayhi wa aalihi was’sallam) said they will continue to appear until last of them joins with army of Al Masih Al Dajjal – established from following Hadith: "A people will come at the end of time; as if he is one of them (i.e. Muslims), reciting the Qur'an without it passing beyond their throats. They will go through Islam just as the arrow goes through the target. Their distinction will be shaving. They will not cease to appear until the last of them comes with Al-Masih Ad-Dajjal. So when you meet them, then kill them, they are the worst of created beings." [Ref: Nasai, Vol5, B37, H4108] These people about whom it is said, they worst in creation of Allah (subhanahu wa ta’ala), and who are to appear in every age - who are these people in our times? What are the signs from which we can recognise these people? There are many signs recorded in Ahadith by which they can be recognised but Hadith one pin points to their heretical methodology. It is recorded that Ibn Umar (radiallah ta’ala anhu) said: “... and the Mulhidun (heretical) after the establishment of firm proof against them:"And the statement of Allah: 'Allah will not mislead a people after He has guided them, until He makes clear to them what to avoid.' And Ibn Umar used to consider them (the Khawarij and the Mulhidun) the worst of Allah's creatures and said: "These people took some verses that had been revealed concerning the disbelievers and interpreted them as describing the believers.” [Ref: Bukhari, V9, P49, Chap6: Killing The Khawarij] Conclusion: It was established the vast majority of people of Arabian Peninsula believed Allah (subhanahu wa ta’ala). But the polytheists who formed the majority believed Allah (subhanahu wa ta’ala) is in control of Amoor Al Azaam (i.e. major affairs) in creation and their idol-gods are means of getting closer to Allah (subhanahu wa ta’ala) and accquiring His favour. The polytheists believed their god-partners of Allah (subhanahu wa ta’ala) are their intercessors with Allah (subhanahu wa ta’ala) and offered worship to these gods to appease them so they can intercede for them to Allah (subhanahu wa ta’ala). Polytheists were a majority and monotheists (i.e. Muslims) were a minority and both groups believed in Allah (subhanahu wa ta’ala). Allah (subhanahu wa ta’ala) stated out of all people who believe in Allah (subhanahu wa ta’ala) most of people in Arabian Peninsula believe in Allah (subhanahu wa ta’ala) with a deity of some sort. In addition to this, the verses 103 and 106 of chapter Yusuf both explain each other. By interpreting one with the other, it is clear the verse 106 was revealed with regards to disbelievers, and specificly polytheists. Hence a verse revealed incontext of Arab polytheists interpreted and applied to Muslims in any sense – in meaning of major Shirk or minor Shirk - is distortion of speech of Allah (subhanahu wa ta’ala). It is characteristic of Khawarij, the worst in creation of Allah (subhanahu wa ta’ala). Those who adopt their methodology, and follow their footsteps are from Khawarij, and are not from Ahlus Sunnah Wal Jammah. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi

Allah kay Nabi (sallallahu alayhi wa aalihi was'sallam) farman heh kay Jammat kay saath chalo. Aur Ahadith say sabat heh kay Jammat jamhoor yehni bara giro heh joh tadad mein ziyada ho. Kissi ka munfirid muwaqif qubul nahin keeya jata. Joh Maulana Sahib nay kitab mein likha heh, agar is'see waja say konday keeyeh jahen yehni jis niyat say Shia kartay hen toh phir zeroor esay konday qattan jaiz nahin. Han agar isaal e sawab ki niyat say keeyeh jahen toh jaiz hen. Islam seedi raah par chalanay aya heh. Allah kay Nabi (sallallahu alayhi wa aalihi was'sallam) nay Mushrikoon kay nangay tawaf e Kabah ko Ihram ata farma kar seedi rah par chala aur un ki shirki talbiyah - ya Allah teray saath kohi shareek nahin siwa-hay jissay tooh nay chuna [kuch istera kay ilfaz thay] ko Tawheed ko seeday rastay par chalaya. Alhasil gumrahiyoon ko seehdi rah par chalanay ki Sunnat Allah kay Nabi ki heh. Agar Shia ghalat nazriyeh say karay toh joh ussay darust kar kay karay toh jaiz heh. Allah kay Nabi ka farman heh, jis nay achi Sunnat ijaad ki us kay leyeh aur joh us par ba-amal hoga sawab heh. Sahih Muslim ki Hadith heh, aur baqi kutub e Ahadith mein bi naqal heh.

Jhande ko salami aur bande ko laten. Joh kuch Kafiroon nay keeya ham nay apna leeya.

- [6] In general all Islamic heritage was deemed as means to Shirk especially which was frequented by Muslims during Hajj season. This included the blessed resting place of Prophet (sallallahu alayhi wa aalihi was’sallam) and this was for various reasons which am not going to list. We were taught there is urgency to demolish all erect graves because idolatry starts with worshiping of the graves and compulsory to demolish all graves worshipped by Muslims including grave of Prophet (sallallahu alayhi wa aalihi was’sallam). - [7] Allah (subhanahu wa ta’ala) has said in the Quran, those who are worshiped beside Allah (subhanahu wa ta’ala) are fuel of hell-fire: “Certainly you (disbelievers) and that which you are worshipping now besides Allah, are (but) fuel for Hell! (Surely), you will enter it.” [Ref: 21:98] To say Ambiyah or Awliyah-Allah are idols because they are ‘worshipped’ is clear cut Kufr because one is sending them to hell-fire. And to declare them as Taghoot is Kufr upon Kufr hence those who declare the Prophets as idols or Taghoot it is permissible for a leader of Islamic country to order arrest of such individuals. With aim bringing them to justice and implementing relevant punishment for two charges, i) apostasy, ii) insulting Prophets, and there is reward in doing this. - [8] Kitab at-Tawheed, Chapter 7, published by: Darussalam in year 1996, First Edition, page 44. It is part of Hadith narrated by Ibn Abi Hatim. Taqwiyatul Iman, Chapter One, Page 8, Published by Shama Book Agency. - [9] If Allah (subhanahu wa ta’ala) wills, servant will write about the insults, disrespects in the second part. - [10] Equating Prophet (sallallahu alayhi wa aalihi was’sallam) to a postman or uttering words such as his role was no greater then role played by a postman when he delivers the letter. Implication of which is that Prophet (sallallahu alayhi wa aalihi was’sallam) has no control over the content the message, nor has any input. Stating Prophet (sallallahu alayhi wa aalihi was’sallam) played no greater role then post man in delivering the message is belittling and insulting the Prophet (sallallahu alayhi wa aalihi was’sallam). Secondly there is no evidence to this belief that Prophet (sallallahu alayhi wa aalihi was’sallam) was merely delivering the message. In fact there is ample of evidence available to substantiate that Prophet (sallallahu alayhi wa aalihi was’sallam) was granted the authority/permission to make exceptions for people who could not meet the standarded verdict. Also it is evident from Quran and Ahadith that Prophet (sallallahu alayhi wa aalihi was’sallam) did a lot more then delivering the text of Quran. He explained it and demonstrated its ritual aspects with his actions. In this context equating him to a postman is denial of fundamental teachings of Islam regarding his explainations of Quran and this is nothing less then clear Kufr. - [11] Takziratul Ikhwan, pages 599/600, publishers: Shama Book Agency. - [12] Note Muhammad bin Abdul Wahhab stated; people of Arabia worshipped, Prophets, pious people, stones, trees. Purpose behind this was to set the stage for what he accused Muslims of doing. He believed ‘Muslims’ worship prophets, pious people, stones, trees, fairys, Jinn and this was his reason for declaring all Muslims as polytheists excluded his own followers. - [13] People declare these groups to be terrorists but in reality they are nothing more or less then pure form of Wahhabism. Muhammad bin Abdul Wahhab and those who succeeded him precisely did the same to Muslims of Arabian Peninsula what ISIS, Boko Haram, Al Qaidah, and TTP are doing to Muslims in various countries. The doctrines, the theological driving force behind these groups is Wahhabism, and the justification of acts of brutality, barbarity, inhumane murderous rampage, is from books of Muhammad bin Abdul Wahhab. The animalistic violence is result of following footsteps of Muhammad bin Abdul Wahhab in theory and in action. In actuality the all practicing Wahhabis and all Wahhabis who know their Wahhabism are terrorists. Wahhabism and terrorism or terrorism and Wahhabism is one and the same thing. This is a huge thing to say but if you consider the doctrines of Wahhabism, and those who follow these doctrines, and then look on earth to see the fruits of their doctrines, and actions then you will realize the following countries are being destroyed by teaching of Wahhabism and by Wahhabis: Syria, Libya, Iraq, Somalia, Afghanistan, Pakistan Tribal regions, Mali, Nigeria and Algeria. Wahhabism in nutshell is a terrorist sect - it teaches killing of ‘Mushrikeen’ - in other words Muslims, believing they are apostates or polytheists etc. Life of Muslim is worthless and has no sanctity in their theology. To expect them, to respect disbeliever’s right to live, is to ask the impossible from them. Well you may assume or even come to judgment, Muhammed Ali Razavi has a sectarian axe to grind against Wahhabism/Wahhabis hence he is just exagerating involment of Wahhabism/Wahhabis in world terrorism. Right, so here is a rabid Wahhabi scholar and former ‘Imam’ of Masjid Haram, Adel Kalbani who has on TV confessed that Isis are indeed result of teaching of Wahhabism and are in fact Wahhabis, . In sha Allah, if any Muslim independently investigates the beliefs of all these groups which are involved in rebellion, genocide, and dance of destruction in lands of Muslims, one will come to know the beast Wahhabism actually is. It has contributed nothing but destruction of Muslim countries. Where ever it has spread it has resulted in; rebellion, death, destruction, suicide bombings, youtube videos of; beheadings, drownings, burnings, blowing up with grenades, of Muslims, non-Muslims, and has attempted to do away with everything they could kill or destroy. - [14] “How sad that these worshippers of Peers and idols confirm Allah as their God but continue to turn to others for their needs.” [Ref: Shari’a Or Ignorance, Rendered into English by Rafiq Abdur Rehman, page 312, published by Darul Ishat, first edition, 2002] - [15] The Hadith used contradicts clear text of Quran. Polytheists nation of Nuh (alayhis salaam) worshipped the idols, Wadd, Suwa, Yaghuth, and Nasr before Prophet Nuh (alayhis salaam) and he was sent to prevent them from worshipping them. This proves idols were created before the flood which killed entire polytheistic Ummah of prophet Nuh (alayhis salaam). Yet if the account of Hadith is believed creation of idols (i.e. Nasr, Wadd, Suwa …) would be after the flood and eventually worship of these idols spread to various regions of Arabian Peninsula. If creation of idols was after the flood then it means, Prophet Nuh (alayhis salaam) didn’t warn his Ummah about the Shirk of mentioned idols because the polytheists who worshipped them were dead long before he could warn them. The coming of the flood was the final threat to his Ummah who had resisted all attempts to believe in Tawheed and to mend their ways of polytheism. Therefore creation of idols after the flood is clearly against the teaching of Quran. Those who got into boat were Muslims and they had no reason to create idols after the flood. So this Hadith is a impossibility and contradicts what is clearly stated in Quran. Also this Hadith even though is from Sahih of Imam Bukhari its chain of narrators has problems which weaken its reliability. I had written comprehensively on the IslamicAwakening forum on this Hadith in response to some member but since the forum is no longer active I cannot retrieve the material. When and if it ever does [which it always has come back] in sha Allah entire material will be posted here. - [16] Book: Seerat Paak, page 12/15, by Muhammad Aslam Qasim M.A, published by Idarah Islamiyat, 190 Anar Kali, Lahore, first edition, Urdu, printed 1402 Hijri. - [17] This interest came to an end when I mentioned to Dr/Pir Allah Ditta of Dairyhouse Road what the objectives of Hizb ut-Tahrir were. In response to which he stated, establishment of Khilafah is noble cause, but the methodology employed by them is against Ahle Sunnat. He explained Prophet of Allah (sallallahu alayhi wa aalihi was’sallam) established a state of Khilafat but before this he prepared the Muslims by, teaching them Wudu, prayers, what is good and bad according to Islam, halal and haram, and ensured his followers practice the religion of Islam firmly and believe in Islam so firmly that they practice its injunctions without need of supervision from a state authority. Once he achieved all this he then immigrated to Madinah whose residents accepted him as their leader. He said, contrary to the method of Sunnah, members of Hizb ut-Tahrir, hardly support a beard, most of them do not even know how to perform Salah correctly, or the Faraid of Wudhu, most have no fear of Allah (subhanahu wa ta’ala), how will they establish Khilafah and who amongst them is worthy of being a leader? He also pointed out that Imam Mahdi will receive pledge of alligience from the leaders who will be representing their people. Do Hizb at-Tahrir or any other sect take pledge of alligience? Only Ahle Sunnat do this and it will be Awliyah-Allah of his time who will give pledge their alligience to him and the folwers of that Wali-Allah will follow their Shaykh and recognise his Khilafat. This made perfect sense to me and I gave up the venture of studying their material. Later when I studied the matter of Khilafat and became aware of Ahadith in which Prophet said Khilafat Rashidah will be for 30 years. I realized thirty years were completed on Khilafat of Hadhrat Hassan (radiallah ta’ala anhu). And only other time Khilafat Rashidah will be established is at the time of Imam Mahdi. Hence all this effort is pointless, and hypotheised that his birth is very far hence there is little to no chance Hizb at-Tahrir will be in existance. More importantly Imam Mahdi will be born and he will be Khalifah at a time when Islam has declined and has retreated to Madinah – like a snake which crawls back to his hole (i.e. silently). Hence chance of Westernised HT members ever meeting him or being cause of his Khilafat are nill. More likely the descendants of these Muslims will assimilate to an extent that only color of their skins will tell that they are not natives. In behavior they will be white as white can be (note prophet said Muslims will follow the footsteps of Jews and Christians extremely) and white like descendant of black African slave. I also realised HT tought nothing good. Infact its methodology consisted of converting the people of influence to HT – such as army personel, army generals, doctors, engineers, politicians, and when enough numbers are gained in a country, or gain majority in a country, then all these people, at the call of their leader will take up arms and over throw the government. In other words their methodology was of sowing the seeds of rebellion and then actively rebelling against the state which is explicitly prohibited by Prophet (sallallahu alayhi wa aalihi was’sallam). Also their philosophy was in a particular country Khilafat is established the domino effect will do the rest and armies of Khilafat will annex Muslim lands and Muslims will gladly join their effort. And this was/is their naïve-ness, Muslims are different persuations – orthodox Muslim, including heretical; Shia, Wahhabi, Deobandi, secularists, and every other kind, and all will not open their arms and welcome their armies. Nor politicans who exert great amount of influence will allow such thing. Most of the Muslims in Muslim countries are foolish senseless people with no idea of what is good or bad for them. And where ever a person of influence herds them like cattle they go. And what made them think that world powers, USA, Russia, China, European states will allow this Islamic state to come into existance and then posing a millitary as well as a economical challenge? Cutting the long story short, when I acessed their methodology, objectives, I found them to be either incompatible with teaching of Islam or based on naïve-ness. Their methodology if of Khawarij, they gathered their followers, indoctrinate them with ideals of rebellion under the pretext of putting the things right, and rebelled against Hadhrat Usman (radiallah ta'ala anhu) and Hadhrat Ali (radiallah ta'ala anhu), and Hizb at-Tahrir is basicly doing exactly the same. Prophet (sallallahu alayhi wa aalihi was'sallam) said near the end of time there will be young foolish people with foolish thoughts and ideals and they will refer to Quran and Sunnah [to support their positions] but they will practically have no faith and he went far was ordering their killing. Because they will incite rebellion, rebel against leader of time, kill Muslims and generally be the cause of destruction of Muslim lands - take Syria, Iraq as an example where 'democracy' has spread (i mean death and destruction) and now everyone freely votes for a leader (i.e. i mean begs for loaf of bread and live like stone age brutes) and everyone has equal rights and affluent living (i mean, no rights what so ever, human or animal and they all pretty much live in tents). Hence to allow them to live, breed and preach their destructive ideology is not permissible according to prophetic teaching, and only way to rehebilitate Khawarij is to revoke their right to live. Coming back to the Hadith - the vast majority of members of HT are young, inexperienced and with little to no knowledge of Quran or Sunnah. Their sources of evidence are Quran and Hadith, they speeches like Wahhabis are beautiful, there is hardly a practicing Muslim amongst them - only few members from them actually support a minimum fist lenth beard - proving that Quran has not reached their heart nor it has impacted them if it had they would be practicing Muslims. This is enough to establish that the Hadith refers to HT and other Khawarij off-shoots. - [18] My chosen cause was anti-Shiaism and deciminating anti-Shia material as well as creating awareness regarding their heretical and Kufri beliefs. To be able to do this I needed to gain knowledge and this is were Deobandis came into my equation. I was informed, field of anti-Shiaism is lead by Deobandis, and it would be best visit their site to gain access to their anti-Shia material. As part of following this advice I joined Jhangvi MSN community and from there I was directed to Deobandi website kr.hcy.com. - [19] The problem was not with Takfir but Takfir of entirity of Shia population of world. Which included educated, uneducated, Ulamah and laymen. - [20] Modern city of Raqqah in Syria is situated at the location of battle between Hadhrat Ali (radiallah ta’ala anhu) and army of Hadhrat Amir Muawiyah (radiallah ta’ala anh). This is where the Khawarij emerged as a sect who had left the Jammah of Sahabah. - [21] “Conditions Of Najd: “In those days, the people (i.e. Muslims) of Najd were badly indulged in polytheistic deeds and un-Islamic practices. They were completely overwhelmed with polytheism. The graves, trees, stones, caves, evil spirits and insane persons were regarded as deities. The baseless stories and tales were ascribed to them to manifest their excellence. The worldly Ulama too had misguided them for the fulfillment of their materialistic lust. The soothsayers and magicians were having their influence over the society. None could dare challenge their holds on the commoners. Same condition was prevailing in both Makkah and Al-Madinah also. Yemen was also in the same line. Polytheism, erection of structures on the graves, seeking refuge and assistance of the dead, saints and jinns were the common religious features.” [Kitab at-Tawheed, Page 10] Note he accuses Muslims of Najd, Makkah, Madinah, and Yemen as people who were engaged and overwhelmed by polytheism and he accused Muslims of taking deities beside Allah (subhanahu wa ta’ala). Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said: “I heard Allah's Apostle as saying: Verily, the Satan has lost all hopes that the worshippers would ever worship (him) in the peninsula of Arabia, but he (is hopeful) that he would sow the seed of dissension amongst them.” [Ref: Muslim, B39, H6752] In the language of Quran, phrase, Satan worship is synonym of idol worship. In other words Prophet (sallallahu alayhi wa aalihi was’sallam) has foretold that worshippers of Allah (subhanahu wa ta’ala), the Muslims, would not worship idols in Arabian Peninsula again. Yet Prophet (sallallahu alayhi wa aalihi was’sallam) has belied his claim that Muslims of Arabian Peninsula were over whelmed by polytheism and were guilty of taking deities beside Allah (subhanahu wa ta’ala). - [22] Impact of Da 'wah: “As a result of the continued Da'wah, vigorous struggle and Jihad in the way of Allah for a long period of about fifty years from 1158 H to 1206 H. A complete victory over the entire Najd was gained. People abandoned worshipping graves, tombs, shrines, trees etc. and all the more they deserted all of them and practiced the pure faith of Islam. Blind following of the forefathers, ancestors and traditions in vogue was abandoned; and Shari 'ah was revived and established. Obligatory duties were being observed in the light of Qur'an and Sunnah. A framework for enjoining good deeds and forbidding bad … “ Note, the writer as stated that Muhammad bin Abdul Wahhab engaged in ‘Jihad’ [against Muslims whom he deemed to be worse polytheists then polytheists of pre-Islamic era]. This ‘Jihad’ was nothing different in spirit and practice then what you have seen from ISIS/Daesh in Iraq and Syria. Historians have recorded; including Muslim, Wahhabi, Christian, and Jewish, that Wahhabi armies of Muhammad bin Abdul Wahhab massacred entire populations of towns of Muslims and engaged in wholesale rape of Muslim women, victims numbered hundered of thousands. In brutality, barbarity, destruction and rape, the modern manifestation of Muhammad bin Abdul Wahhab’s Ikhwan - puritanical Wahhabis - Isis/Daesh, are yet to equal their master Iblees and his minion of Najd. Also note, the author states; people of Najd stopped worshiping graves, tombs, trees, and shrines due to effort of Wahhabis. Alhasil, previous footnote [21] and this footnote [22] both establish that Muhammad bin Abdul Wahhab was from Najd, he accused Muslims of being polytheists and taking deities beside Allah (subhanahu wa ta’ala), and accused them of worshipping graves, trees, and saints, and as a result he fought and subdued them by millitary force. Hadith in previous footnote established that claim of Muhammad bin Abdul Wahhab that Muslims were guilty of polytheism was false and hence his agitation and murder of Muslims was unjust. After death of Muhammad bin Abdul Wahhab his Khariji followers continued the work of master Iblees – Takfir, murder, rape of Muslims: “… teach and educate the common people. Thus a thorough revival of the complete religion came into existence. After the expiry of Sheikh, his sons, grandsons, disciples and supporters continued the work of Da'wah and Jihad in the way of Allah. Among his sons, the most ardent in these activities were: Sheikh Imam Abdullah bin Muhammad, Sheikh Husain bin Muhammad, Sheikh Ali bin Muhammad and ...” - [23] This principle was undone when I realised that in Tashahudd we also use the words of harf e nida and directly address Prophet (sallallahu alayhi wa aalihi was’sallam) by saying, As salamu alayka ayyu han-Nabiyu, which means; peace be upon you O Prophet. So I concluded, words of call are not Shirk if they were it would have been Shirk to give Salam to him by directly adressing him – as if he is listening to them himself. I noted, call itself cannot be worship, if it was then addressing him directly would be worship, and if that was the case then it would be Shirk, which the words of Tashahhud indicate is not Shirk. - [24] If seeking help from x which is not in power of x was Shirk then Hadhrat Sulaiman (alayhis salaam) had sought help from members of his court. He requested the throne of queen be brought to him. Jinn who was able and it was in his power said he can do it in such a time, but one who had knowledge of book said I will do it in a blink of an eye, and so he did. Did Prophet Sulaiman (alayhis salaam) commit Shirk? Ofcourse not, was my response, but according to Wahhabism you would be very close to say yes. Next was, Okay its not Shirk, but is it Shirk to claim to do all that which is not in power of a being? Yes! Yes! Said I. Sufis are Mushrik they believe their saints have all these supernatural powers. But when I realised Prophet Isa (alayhis salaam) claimed to do all that is ma fawq al asbab – such as raising of dead, breathing life into clay figurines, healed the blind and lepers – I had to scrap that bit of addition into Wahhabi principle. Only seeking ma fawq al asbab type of help is Shirk but believing such and such possesses ability over ma fawq al asbab is not Shirk. Hang on a second, Ali. What did you say? Action [of seeking ma fawq al asbab] is Shirk but the belief [so and so has ability over ma fawq al asbab] isn’t? You want me to slap you or something, Ali. You know Shirki belief leads to Shirki action. So tell me, smart one, how believing one has ability over ma fawq al asbab is not Shirk? Okay, honestly I get your drift , belief and action both are Shirk. Hey! Stupid then you are Mushrik now. To believe Hadhrat Isa (alayhis salaam) had ability over ma fawq al asbab is Shirk. Hang on a sec, well to believe otherwise is also Kufr. Heads, you’re Mushrik Ali. Your lucky day Ali, its tales. Congradulations, now you are guilty of Kufr for disbelieving in supernatural ability of Hadhrat Isa (alayhis salaam). Hey! Hey! Why am I torturing my self like this. Where is the proof for this principle of Muhammad bin Abdul Wahhab which has put me into this? Any proof any where? Aaah problem is that the fruits [in other words, principles] and the pudding [in other words, judgment] are rotten - rotten fruits produced rotten pudding. So when I realised the fault in the principle I dropped it. - [25] “Samples of Contemporary Idolatry: If it is said to the people that those tombs and shrines are idols they would say, ‘you are insulting the pious!’ O my brothers, understand the Arabic language well and also the Deen and then you will find that it is not insulting the Awliyaa. For anything that is ascribed for worship other than Allaah is an idol and all who worship it are destroyed … Those shrines and tombs are idols even if they are ascribed to a pious friend of Allaah.” [Ref: Risaalat Ash-Shirk, page 268] “Exaggeration at the graves gf the righteous persons tends them to become idols [which are being] worshipped besides Allah.” [Ref: Kitab at-Tawheed, Chapter 21, page 86] - [26] I had developed no prisoners attitude after studying Wahhabism – thanks to Qawaid Al Arba, principle three which I had evolved to – no differentiating between people when they are upon error. If I was willing to send majority of Ummah and all family members to hell for alleged polytheism in their belief and actions then what love would I have had for a man who was a evident transgressor against Sharia? I had lost my bearings of, great scholar said it therefore it is correct, treat scholars with respect, differe with honour and dignity. After all I had spent two years of my life, saying this scholar doesn’t know what he was on about, he was foolish, that one was mistaken, those ones were heretics. When scholars like of Imam Fakhr Ud-Din Al Razi (rahimullah alayhi ta’ala), Imam Ghazali (rahimullah alayhi ta’ala), Imam Subqi (rahimullah alayhi ta’ala), Imam Baqillani (rahimullah alayhi ta’ala) and others like them were not spared what chance did likes of Muhammad bin Abdul Wahhab had for being dignified with luke warm condemnation. - [27] I still do not have any idea what Konday is. All I understood it was a practice which involved supplicating Allah (subhanahu wa ta’ala) on some food on 22nd of every month of Rajab. And some Muslims of Pakistan practice it along with Shia but it was certainly unheard of part of Azad Kashmir where I was born and raised. - [28] Fatihah is name given to supplication performed in congregation by each individual for a deceased person. Basicly it is suppication for forgiveness of deceased performed by members of community. - [29] Reciting a Salat which Prophet (sallallahu alayhi wa aalihi was’sallam) did not recite, taught was deemed as innovation and here I mean any other Salat then Salat Ibrahimi – one recited in prayers. In other words only Salat to be recited was Salat Ibrahimi and all other were termed innovation. - [30] It was much later after leaving Deobandism that I realised the evidence in support of entire Muslim Ummah as whole will be free from major Shirk according to Ahadith – in sha Allah what that evidence was will be explained in section where I had converted to orthodox Islam. - [31] My understanding of Shaykh Ibn Taymiyyah’s position lead me to believe that position of Shaykh Ibn Tamiyyah and Tafwid of Maturidiyyah is same and the only real difference is of semantics. It was later I realised ugly anthropomorphic understanding of Shaykh Ibn Taymiyyah and the resulting idol worship. - [32] At juncture in time I did not know that Deobandis have splintered into two factions. It was near the end of my Deobandism career when I became aware of this split because a Mamati scholar came to Western Road Deobandi Masjid. Which caused some controversy amongst the management of Masjid and they requested that they do not come back because it was Hayati controlled Masjid. - [33] I had scanned version of this booklet. My hardrive got fried and lost all the PDF stored on it and this booklet was part of lost data. If anyone has copy of this booklet please, email me. - [34] The title of book in English would be, Beautiful Scenary Of Victory In Bareilly, and this distortion was published 64 years afer the debate. Debate took place 1935 plus 64 and that equals 1999. Sixty-four years prior to this everyone knew that this Deobandi ‘victory’ was not really a victory but shamelessness won and in 1999 it became a victory. Also note a brief account of debate was published by Ahle Sunnat titled, Nusrat e Khuda-dad – Munazra Bareilly Ki Mufassil Rudad (i.e. God Given Victory – Short Account Of Debate In Bareilly), in same year, 1935. Prior 1999 no one from Deobandi side ever published the account of debate nor decalred it a victory. Anyway, Deobandi account of debate is edited in favour of Maulana Manzoor Nomani and material of Maulana Sardar Ahmad Qadri (rahimullah alayhi ta’ala) is omitted to strenthen the position of Deobandi debater. This is obvious when one compares the quantity of material attributed to both debaters. At times the material presented in the book of Maulana Sardar Ahmad Qadri (rahimullah alayhi ta’ala) is one/two paragraphs and compared to him the material of Maulana Manzoor Nomani amounts to two three pages at minimum. In actual debate Maulana Sardar Ahmad Qadri (rahimullah alayhi ta’ala) crushed Maulana Manzoor Nomani like a itsy bitsy bug. As a result of this ‘victory’ of Maulana Manzoor Nomani over Ahle Sunnat, Maulana Manzoor Nomani who was resident of Bareilly, closed his Madrassa in Bareilly, stopped publishing his monthly magzine – Risala Al Furqan, and was humiliated/exposed so professionally that he packed his bags and left Bareilly for pastures where there was no one like Maulana Sardar Ahmad Qadri (rahimullah alayhi ta’ala), and the icing on the cake was he never debated any Muslim Aalim thereafter despite being called out again and again. Worse is yet to come, Maulana Manzoor Nomani made excuse that he needs to perform Wudhu and he went with his collegues to perform Wudhu but instead he went home, leaving his turban, spectacles, staff, shoes, and books which he brought to for refference, and these goodies according to some are still perserved in Bareilly as trophies of true victory. When the going got tough, then the tough and ‘victorious’ Maulana Manzoor Nomani went home leaving everything behind. The great escape of Maulana Manzoor Nomani should be made into another nail biting movie. Should be advertised as, Maulana Manzoor Nomani escaped [like a theif during a debate] with only clothes on his body and left [his dignity and sense of honour with other] valuables as trophies of his ‘victory’ at the residence of his opponents. O shameless-ness, why hast thou made Deoband thy home! - [35] Maulana Saeed Ahmad Qadri has repented from Deobandism and has become a true Muslim. His speech is available on youtube in which he explains what lead him to become a Muslim, . - [36] At that time I did not know, Jibraeel (alayhis salaam), who is agreed by all to be Noor. Hadith establishes angels are made from Noor and Jinn from smokless fire. He came in likeness of Bashr to Hadhrat Maryam (alayhis salaam) and evidence of this is in the following verse: “And she took, in seclusion from them, a screen. Then We sent to her Our Angel, and he represented himself to her as a well-proportioned man.” [Ref: 19:17] . At that time I did not know, the Jinn created from smokeless fire, can become animals and human, and inhabbit another human (also known as demon possession). - [37] The position of Ahle Sunnat was established emphatically which did not require gramatical analysis and that I will in sha Allah will mention in why I was disillusioned with Deobandism. This point was refuted from gramatical analysis much after my conversion to Maslak of Sayyidi Ala Hadhrat but here I mention what did eventually refute the explanation. Allah (subhanahu wa ta’ala) stated: “O you who believe! Answer Allâh and Messenger, when he calls you to that which will give you life, and know that Allâh comes in between a person and his heart. And verily to Him you shall (all) be gathered.” [Ref: 8:24] In this verse, Allah (subhanahu wa ta’ala) states, answer Allah (subhanahu wa ta’ala) and Messenger (sallallahu alayhi wa aalihi was’sallam), but the word used is he which is singular, it should be plural they (i.e. when they call you). Also the word da’aa (i.e. call) is singular it should be plural. Question is, due to the singularity of these two words, does this prove, Allah (subhanahu wa ta’ala) and Prophet (sallallahu alayhi wa aalihi was’sallam) are one and the same? Why should we assume such foolishness in one place and not the same in another verse of Quran? The point is the call of Allah (subhanahu wa ta’ala) and His Messenger (sallallahu alayhi wa aalihi was’sallam) is one and the same. Allah (subhanahu wa ta’ala) gave Islam and Prophet (sallallahu alayhi wa aalihi was’sallam) called toward this Islam – hence a singular is used to indicate that call to Islam by Allah (subhanahu wa ta’ala) and call to Islam by Prophet (sallallahu alayhi wa aalihi was’sallam) is one and the same. In similar fashion, singular yahdi bihillahu was used to indicate that guidance of Prophet (sallallahu alayhi wa aalihi was’sallam) and guidance of Kitabullah is one and the same. - [38] Years later I read Maqalat e Kazmi, by Ghazali of modern era, Allama Saeed Ahmad Kazmi (rahimullah alayhi ta’ala) in which Allama (rahimullah alayhi ta’ala) explained the Ahadith and verses of Quran employed by Deobandis. Anyone interested in understanding the evidences employed by opponents of Ahle Sunnat should refer to Allama Kazmi Sahib’s (rahimullah alayhi ta’ala) booklet – Masla Zill, found in Maqalat e Kazmi. Even though the chain of narrators in Ahadith which establish absence of shadow for Prophet (sallallahu alayhi wa aalihi was’sallam) are weak but the text cannot be rejected because the Ummah as whole has accepted it – this principle is called ‘talaqqi ul ummah bil qubul’. Basis of this principle is the saying of Prophet (sallallahu alayhi wa aalihi was’sallam): “I heard the Messenger of Allah say: ‘My nation will not unite on misguidance, so if you see them differing, follow the great majority.’” [Ref: Ibn Majah, B36, H3950] Secondly it is an issue of Fadhail (i.e. merits) of Prophet (sallallahu alayhi wa aalihi was’sallam) and principle amongst Muhaditheen is that weak narrations are accepted for Fadhail. Lastly, we ask Allah (subhanahu wa ta’ala) in our Salah while reciting Fatiha: “The path of those upon whom You have bestowed favor, …” [Ref: 1:7] When we know the Saliheen of Ummah have believed that Prophet (sallallahu alayhi wa aalihi was’sallam) did not have shadow and we aspire to follow the path of those Saliheen then why should we not believe as they believed! When we know this is the path they followed and Allah (subhanahu wa ta’ala) bestowed upon them His favour. - [39] Basicly Maulvi Sadiq Kohati stated that Prophet (sallallahu alayhi wa aalihi was’sallam) had absolutely no knowledge of Ghayb, not Zaati, not Atahi, not Qulli, not Baaz, nothing whatsoever. Ironically after stating this is his creed, he forgot what he actually believed, because in the debate Maulvi Sadiq Kohati started to quote verses of Quran and Tafasir to establish Prophet (sallallahu alayhi wa aalihi was’sallam) has some knowledge of Ghayb. This was jumped on by Muslim scholar Abdul Tawab Siddiqi and his associates. In Maulana Abdul Tawab Siddiqi’s turn it was pointed out what Maulvi Sadiq Kohati wrote that his creed is Prophet (sallallahu alayhi wa aalihi was’sallam) absolutely does not have any Ghayb. Yet he has spent his own time attempting to justify that Prophet (sallallahu alayhi wa aalihi was’sallam) does have some/baaz knolwedge of Ghayb. Consider it his idiotic nature or deceptive Ibleesi tactics, Maulvi Sadiq Kohati Al-Deobandi denied that he spent time establishing some/baaz knowledge of Ghayb. It backfired, because there were two cameras recording the entire debate and recording was played back and fact was established that he did indeed establish and argue for some/baaz ilm al Ghayb for Prophet (sallallahu alayhi wa aalihi was’sallam). My take on this debate is that, Maulvi Sadiq Kohati khabees and scum of the earth definitely is, but got confused with linguistic definition of Ghayb and Deobandi definition of Ghayb. He wrote his creed in light of Deobandi definition of Ilm Al Ghayb but due to lack of intellectual minerals lost the track and ended up employing linguistic definition and on basis of this argued for baaz/some ilm of Ghayb for Prophet (sallallahu alayhi wa aalihi was’sallam). The ikhtilaf between Muslims and Deobandis over Ghayb is due to differing definitions of Ghayb. What is Ilm Al Ghayb according to orthodox Islam is not according to Deobandi definition of Ilm Al Ghayb, and what is Ilm Al Ghayb according to Deobandi defintion is Ilm Ghayb according to orthodox Muslims definition. - [40] Simple Muslim; celebrating birthday of Prophet (sallallahu alayhi wa aalihi was’sallam) is good. clever/deceitful heretic: Yes of course it is good there is no harm in it … but Prophet (sallallahu alayhi wa aalihi was’sallam) never celebrated his own birthday and he said every newly invented matter is innovation, every innovation is misguidance, celebrating his birthday is newly invented practice hence it is a innovation a misguidance. Note, how he agreed but went on to say his own position. Now a simple minded unsuspecting Muslim would not be able to figure out the tactic - good cop VS bad cop routine being employed. Now the hopeless individual in short term will only register what agrees with him (i.e. celebrating birthday of Prophet is good thing) and not pay attention to what will do damage to him on long term (i.e. every new matter is innovation and misguidance, celebration of Prophet’s birthday is innovation). This tactic creates doubts in the mind of listener and listener begins to doubt his own judgment and people tend to resolve this type of doubts by adopting various techniques. Commonly a simple minded Muslim one whose knowledge is absolutely zero like mine was at that time is likely to not even realize and accept both. Then depending on who he is discussing, like a dual personality individual, will find him self defending or attacking it, without realizing the contradiction he is living. And if the individual is consistently being exposed to one side views for long enough eventually Satan will make him forget one side and his mind will suppress one belief and make prominent another – the one discussed and explained consistently. Others will put it down to; Oh I am less knowledgeable but this brother knows Quran/Hadith, my fault. They are unlikely to challenge the Deobandi/Wahhabi due to uncertainties plaguing their mind. So they resort to go along with ‘brother’ who is more knowledgeable despite contradictions or may ask questions, answers to which will help him resolve the doubts/confusion. Ones bit more brute and with no prisoner attitude will challenge that is if they realize the game being played with their mind. By paying attention to second part of information (i.e. every new matter is innovation and misguidance, celebration of Prophet’s birthday is innovation) and if one remembers that Wahhabi/Deobandi agreed with him on Prophet’s birthday celebration being good he is likely to notice the contradiction. He will think it’s a contradiction because when the hopeless individual says its good, he means its good, ok to celebrate, no harm no sin, perfectly fine in Islam and he assumes the Wahhabi/Deobandi agreed with it this meaning. So he will realize by saying its innovation and misguidance its not good in Islam. If he challenges he will be told I meant good in linguistic sense, look all people do is read Quran, give speeches … nothing bad about these aspects but its truly innovation and misguidance according to Islam – this is why I said its misguidance and innovation. So it will come down to simple Muslim not being capable of understanding his more educated brainwasher. If this happens too often then person is likely to remember that previous five/six times he misunderstood and his ‘brother’ meant something else … he will unlikely to challenge and ask questions answers to which will brainwash him. The end is, if you are not equipped with right knowledge then your friends/associates will manage to sway you from your belief. So choose your friends carefully or at least have strong support from right people to whom you can refer to when you need help on religious issues. Never allow someone from outside of Ahle Sunnat to dictate to you what you believe. Always refer to scholars of Ahle Sunnat and seek help of professionals and equip your self with knowledge which allows you to judge matters yourself and not be forever dependent upon guidance of others. - [41] Following link leads to scanned image of Hifz Ul Iman in Urdu, here. Deobandi translation of the statement in question follows: “Moreover, if this usage were correct for his holy essence (Allah bless him and grant him peace) according to the statement of a questioner, we will ask for clarification from him: what does he mean by this ghayb? Does he mean every particular from the particulars of ghayb or a part of it, whichever part it may be? If he intended a part of the ghayb, there is no speciality in this for the Chief of Messengers (Allah bless him and grant him peace), since the knowledge of some ghayb, even if it is little, is attainable by Zayd and ‘Amr, rather every child and madman, rather all animals and beasts, because every one of them knows something another does not know and [something that is] hidden from him.” Note, Deobandi translator has not translated the Hifz Ul Iman. Rather he has translated the Hifz Ul Iman with additions from Al Muhannad. And here is my own translation of the statement – directly from Hifz Ul Iman: “If it is correct to attribute knolwedge of Ghayb to purified essence [of Prophet sallallahu alayhi wa aalihi was'sallam] then issue needing to be enquired, is this some ghayb or all/every ghayb [known to Allah subhanahu wa ta'ala], if some knowledge of ghayb is intended then what is so unique about Hadhoor [Nabi e Kareem sallallahu alayhi wa aalihi was'sallam] knowledge of Ghayb like of this is even possessed by Tom, Dick, and Harry, in fact every child, madman, every animal and carnivores [animals] possesses [such knowledg of ghayb] because every person knows something which is hidden from another person, [sarcastically writes] then we should call everyone of them Aalim Ul Ghayb (i.e. knower of ghayb).” I will not comment on the nature of the statement here, in sha Allah in future articles will be dedicated to this topic. - [42] It was in the end of 2009, four years aftering becoming Muslim, that I properly investigated this issue in detail, due to discussion on IslamiMehfil. Prior to this my understanding was; disciple was awake and he recited the Kalimah. Proper investigation into issue can be seen in the following thread, here, and my posts which indicate my research into matter can be read here, 36, 43, and 45. In reality it was a dream in which Mawlana Thanvi’s disciple recites Durud Shareef as stated above. He wakes up and attempts to rectify the errors in recitation of Durud Shareef in dream by reciting it while he’s awake. He fails to recite it correctly and recites it again as mentioned above. To rectify this he attempts to recite Kalimah and he recites it as mentioned above and this recitation of Kalimah and Durud Shareef in which Mawlana Thanvi is stated to be, our Master, our Prophet and this continued all day. In response to this Mawlana Thanvi wrote, in this incident there was confirmation that one toward whom you refer to [in your Durud Shareef and Kalimah – i.e. Mawlana Ashraf Ali Thanvi] is firmly upon the Sunnah [of Prophet sallallahu alayhi wa aalihi was’sallam]. Shari’ah does not excuse utterances of Kufr even if the violations of Islamic law and core tenents is excused with; I was not control of my limbs and tongue. Mawlana Thanvi was pleased with Kufr of his disciple and one being pleased with Kufr is guilty of Kufr. - [43] Now I am of opinion this had nothing to do with Ijtihad, or mistake but this was deliberate attempt to belittle Prophet (sallallahu alayhi wa aalihi was’sallam) by putting words into mouth of Prophet (sallallahu alayhi wa aalihi was’sallam) for sake of his own tazleel (i.e. humiliation). Even the children who have never attended a Madrassa know that Prophets are alive in their graves and Allah (subhanahu wa ta’ala) has forbidden the earth to decompose their bodies. My understanding is that this knowledge is and was elementary, and Mawlana Ismail Dehalvi deliberately chose to write this to belittle Prophet (sallallahu alayhi wa aalihi was’sallam). Note he wrote; Prophet said, ‘mein bi ek din mar kar mitti mein milnay wala hoon.’ In Urdu words, khaq mein milna, mitti mein mil jana, mitti mein milna, are always used in meaning of, destroying something in such a fashion that it leaves no distinguishable sign between soil and the item destroyed. And such destruction with the usage of word mitti mein milna is always associated with negative conotations of dishonour, disgrace, and humiliation. If someone said, ham nay ussay itna mara kay ussay mitti mein mala deeya, it would mean we beat him so much that we made him worthless [like dust]. Or utterly humiliated him with such excessive beatings. In every such usage, meaning of humiliation and disgrace is part of it. Mawlana Ismail Dehalvi was also familiar with how typically this word was used. Despite this he attributed the words to Prophet (sallallahu alayhi wa aalihi was’sallam) that he the Prophet (sallallahu alayhi wa aalihi was’sallam) said: ‘mein bi ek din mar kar mitti mein milnay wala hoon.’ In other words Ismail Dehalvi wrote that Prophet (sallallahu alayhi wa aalihi was’sallam) said about himself; I will one day die become dust. Neither Prophet (sallallahu alayhi wa aalihi was’sallam) said this nor has a companion uttered such blasphemous words. Allah (subhanahu wa ta’ala) has honoured Prophet (sallallahu alayhi wa aalihi was’sallam) with life in his grave a more real life then earthly life, bestowed upon him the life of paradise. - [44] Tazkiratul Ikhwan, pages 91/92. Click here to view Urdu original scan. Note, brown underlined material was of my concern. - [45] “For, no true understanding of God have they when they say, "Never has God revealed anything unto man." Say: "Who has bestowed from on high the divine writ which Moses brought unto men as a light and a guidance, [and] which you treat as [mere] leaves of paper, making a show of them the while you conceal [so] much - although you have been taught [by it] what neither you nor your forefathers had ever known?" Say: "God!" And then leave them to play at their vain talk.” [Ref: 6:91] - [46] Quran is means of bringing them out of darkness and proof of it being Noor, follows: “O mankind! Verily, there has come to you a convincing proof from your Lord; and We sent down to you a manifest light.” [Ref: 4:174] “Alif-Lam-Ra. (This is) a Book which We have revealed unto in order that you might lead mankind out of darkness into light, by their Lord's permission, to the Path of the All-Mighty, the Owner of all Praise.” [Ref:14:1] Quran is the basis of religion of Islam and Allah (subhanahu wa ta’ala) has stated Islam is Noor: “They (the disbelievers) want to extinguish Allah's Light with their mouths, but Allah will not allow except that His Light should be perfected even though the disbelievers hate (it).” [Ref: 9:32] “Is he whose breast Allah has opened to Islam, so that he is in light from His Lord? So woe to those whose hearts are hardened against remembrance of Allah! They are in plain error!” [Ref: 39:22] - [47] I have listened to Maulvi Ananymous’s speech again and I noticed he has addressed this point also. Maybe after listening to his speech, this principle was planted in my mind but as far as the validity of the principle is concerned it is valid. How I did not realise he adressed this issue in the very same speech, beats me. Maybe I didn’t pay attention to the remainder of the speech because his first point was enough shocking enough to scramble for books to verify what he said and his speech was probally still was being played and ocasionally might have lent him ear but not for long enough to grasp the entirity of his explanation. - [48] “As We sent in you Messenger from among you, that he recites Our signs to you and purifies you and teaches you the Book and knowledge and teaches you that which you did not know.” [Ref: 2:151] “He releases them from their heavy burdens and from the yokes that are upon them. So it is those who believe in him, honour him, help him, and follow the light which is sent down with him,- it is they who will prosper." [Ref: 7:157] - [49]"On the day in which the Messenger of Allah entered Al-Madinah, everything in it was illuminated. Then, on the day in which he died, everything in it was dark. And we did not remove our hands from the Messenger of Allah, while we were burying him because our hearts felt so estranged." [Ref: Tirmadhi, B46, H3618] - [50] Orthodox Muslims believe Noor of Prophet (sallallahu alayhi wa aalihi was’sallam) was the first creation created by Allah (subhanahu wa ta’ala) and this Noor was seperated in parts from which the creation was created, and a part remained which was placed in Prophet Adam (alayhis salaam) and it was transferred contiously until it came to womb of mother of Prophet (sallallahu alayhi wa aalihi was’sallam) and entered the blessed body of Prophet (sallallahu alayhi wa aalihi was’sallam). - [51] Nashar at-Teeb Fi Zikar al-Nabi al-Habib, by Mawlana Ashraf Ali Thanvi, Publishers: Mushtaq Book Corner, Printers: Nayyur Assad Printers – Lahore. First Printed: November 2003 – Computerised Eidition. Link at Marfat.com. - [52] I have read footnotes in Nashar at-Teeb and works of modern Deobandi scholarship and have come to understand that according to Deobandiyyah. Nooraniyyah is valid belief but Noor being refered in the Hadith of Jabir (radiallah ta’ala anhu) is regarding soul of Prophet (sallallahu alayhi wa aalihi was’sallam). In other words they believe the first thing created was the soul of Prophet (sallallahu alayhi wa aalihi was’sallam). Before commenting further, I want to point out that I am not confident if the footnote of Nashar at-Teeb was inserted by Mawlana Ashraf Ali Thanvi. I believe it is a later addition to, damage control, Allah (subhanahu wa ta’ala) knows better. The first criticism comes, if Rooh (i.e. soul) was intended meaning of the word Noor then according to Hadith Rooh of Prophet (sallallahu alayhi wa aalihi was’sallam) was seperated into four parts and then fourth part of that soul was further divided into four parts. Allah (subhanahu wa ta’ala) creates the raw materials and from which we create and He creates. He does not create entire beings without first creating the raw material from which creature is to be created. He didn’t creat the cow and then shredded it into minerals. He creates minerals and through a process assembles these minerals into cow. The building material for the soul has to exist before the soul. What was created first; the soul, or the Noor, out of which the soul is created? It was for this reason that I rejected this idiotic distortion of Hadith and for the reason that Hadith was clearly validated from Quranic text. - [53] There is a new trend amongst the Wahhabis/Salafis of Hanbali sect to distort/blur the differences and distinctions betweeen Deobandism and Wahhabism enough, to gradually make Deobandism into Hanbali Wahhabism. Of course there is huge gap to cover gradual evolution of Deobandism will move it further toward Wahhabism, especially if Deobandis continue to be part of this process. Also there are signs that some scholars, or a faction of Deobandis is beginning to rediscover the earlier teachings of their major scholars and as a result there has been back peddling toward these understandings. Depending on how this conflict plays out either the Deobandism will lean closer the orthodox Islam or morph into a new Deobandism which is far more closer to Wahhabism then it currently is. Result of this would be that aspects of Nooraniyyah which are evident from their books will be rejected, history would be revised, and new members would be taught that these books were written prior to leaving Sufism leanings. And the books which these major scholars wrote could not be removed from circulation hence a misconception about their true creed has remained. Basicly Deobandis will do what the Wahhabis have done to every major scholar of pre-Wahhabism era. He repented near the end of life, he repented because so and so Shaykh says it, and they died upon creed of Salaf as-Saliheen. - [54] “He is insulter of Nabi of Allah (sallallahu alayhi wa aalihi was’sallam) and reading his book will not bring you any benefit.” - [55] “If it is correct to attribute knolwedge of Ghayb to purified essence [of Prophet sallallahu alayhi wa aalihi was'sallam] then issue needing to be enquired, is this some ghayb or all/every ghayb [known to Allah subhanahu wa ta'ala], if some knowledge of ghayb is intended then what is so unique about Hadhoor [Nabi e Kareem sallallahu alayhi wa aalihi was'sallam] this much knowledge of Ghayb is even possessed by Tom, Dick, and Harry, in fact every child, madman, every animal and carnivores [animals] possesses [such knowledg of ghayb] because every person knows something which is hidden from another person, [sarcastically writes] then we should call everyone of them Aalim Ul Ghayb (i.e. knower of ghayb).” - [56] It would have been Shirk but permitted Shirk. Like, if Allah (subhanahu wa ta’ala) could have had a son, His son would have been from what He created. Allah (subhanahu wa ta’ala) having son would be Shirk, would it not? And if Allah (subhanahu wa ta’ala) chose to have a son and Allah (subhanahu wa ta’ala) informed us about it and instructed us to believe in it. Then would we be believing in a legitimate form of Shirk or not? What does that tell you about Wahhabi/Deobandi definition of Shirk? Does it not tell you that their Tawheed revolves around, if there is evidence then it is not Shirk and if there is no evidence it is Shirk? This is their stupid definition and understanding of Tawheed and Shirk. Islamicly when something has been determined to be Shirk it doesn’t become all goody, goody, it remains Shirk even if someone has found valid evidence from Quran and Hadith. This is why it is important to point out that according to Islamic understanding creed of Hadhir Nazir was never Shirk. From Islamic perspective it was an issue of – is it established with evidence or is it an innovation. Nothing grand as, major Shirk, which the idiots from Ibleesi group of Najd would like you to believe. - [57] Maulvi Hussain Ali Deobandi, a student of Mawlvi Rasheed Ahmad Gangohi Deobandi, wrote ‘Tafsir’ called Balaghatul Hiraan, in which he stated Allah (subhanahu wa ta’ala) only knows what has happened after an event as transpired but not before it. So I was just stating his belief to illustrate my point. - [58] Translation, directing effort is worse then drowning in image of your bull or donkey.

FortyThree – Fundamental Dispute On Hadhir Nazir : Me and my relative would spar on subject of Hadhir Nazir and Ilm Al Ghayb interchangeably. Depending on where he was caught out, he changed to subject to the other, and when he got caught on his second subject he moved back to the first. It was strategy which worked for him, because by the time we returned to the first topic, the point where he was caught earlier, had moved on to something else. This way he never got cornered nor he was refuted into silence. I had realised his strategy but allowed him to do this but for sake of dealing with all of his objections. Therefore even though I have written the subject of Hadhir Nazir and Ilm Al Ghayb, one after another, in historical context, both were being discussed similtaneously. This was one main reason due to which discussions on these two topics nearly went on for a year or more. Introduction done, now to begin with, subject of Hadhir Nazir. It wrongly defined to me by my Deobandi mentors and when it was correctly defined by Mawlana Saeed Ahmad Assad in his speech, . When I judged the matter in light of his definition it was totally different from what I had been told. His this speech was followed by Allama Abdul Tawab Siddiqi’s speech on Hadhir Nazir, found on NooreMadinah, here. Lastly I am pretty sure; I read Jaa Al Haq’s chapters related to Hadhir Nazir. During my Deobandi days, my first objection was, there is not a single verse which states Prophet (sallallahu alayhi wa aalihi was’sallam) is Hadhir Nazir. It was pointed, you believe Allah (subhanahu wa ta’ala) is Hadhir Nazir, but is there any explicit mention of Allah (subhanahu wa ta’ala) being Hadhir Nazir? I knew the answer that there wasn’t yet I believed in it despite the absence of explicit evidence. So I learnt that either I needed to give up the methodology of - explicit words – or let go of my beliefe that Allah (subhanahu wa ta’ala) is Hadhir Nazir. Ofcourse I couldn’t let go of the belief because indeed Allah (subhanahu wa ta’ala) has a presence, and He is Hearing (i.e. sami) and Seeing (i.e. baseer), and therefore the beliefs which are part of Allah (subhanahu wa ta’ala) being Hadhir Nazir are definitely correct. Also Mawlana Saeed Assad had pointed out that Istilah (i.e. termonology) is irrelevent and shouldn’t be made part of dispute, as long as the creed which the terminiology intends to indicate, is established from Quran and Hadith. Also the evidence employed by scholars of Islam revealed that they believe word Shahid means Hadhir Nazir. When I checked the usage of word Shahid/Shaheed in Quran, I found that it was translated in various verses to mean Hadhir (i.e. present) by Deobandi and Wahhabi translators. Also the usage of Shahidina in funeral prayer has been translated to mean ‘our present’ and it logically means sense because the diametric opposite of it was Ghahibina (i.e. our absent). Also even if all this is ingored and the word Shahid/Shaheed is translated to mean ‘witness’ even this corresponds to meaning of Hadhir Nazir because a witness must be present [at a place nd alive to be witness] and able to hear/see the events one is to bear witness about, otherwise he is not a witness. Even if we discard all evidence on meaning of Shahid being Hadhir and Nadhir we are still left with words Shahid/Shaheed. Supposing the impossible, Islamic scholarship has completely misunderstood meaning and implications of Shahid – Hadhir Nazir, we dismiss everything. Then question remains, is Prophet (sallallahu alayhi wa aalihi was’sallam) Shahid/Shaheed (i.e. witness)? To be more precise hearing/seeing type of witness? Or is he ‘witness’ a type who is not really a witness in sense of hearing/seeing – but a ‘witness’ who has not seen/heard anything yet has been declared a witness? My belief originally was, Prophet (sallallahu alayhi wa aalihi was’sallam) was Shahid/Shaheed (i.e. witness) in meaning of, not hearing seeing type of witness. Then it occurred to me, Qadiyanis who believes Prophet (sallallahu alayhi wa aalihi was’sallam) is Khatim Un Nabiyeen but do not believe the meaning obvious from it - i.e. end of Prophets, I declare them to be distorters of Quran and Kafir. Yet when Allah (subhanahu wa ta’ala) has stated we have sent Prophet (sallallahu alayhi wa aalihi was’sallam) as a Shahid and Shaheed, and I reject the natural meaning of [hearing and seeing type of] wintess and therefore I too distort the Quran, hence guilty of Kufr. So I came to realise fundamentally the verse does mean, present, hearing and seeing type of witness, and to deny this meaning I am guilty of Kufr, which invalidates my Islam. Note, denial of Shahid and Shaheed meaning hearing, seeing, present, amounts to believing that Prophet (sallallahu alayhi wa aalihi was’sallam) did not exist because what ever exists must be Hadhir at a place. Hence denial of Prophet (sallallahu alayhi wa aalihi was’sallam) being Hadhir amounts rejection of his existance with Jism (i.e. body). Rejection of Nazir amounts to believing in a deaf and blind Prophet. Hence when Allah (subhanahu wa ta’ala) said, we have sent Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) as a witness in the following verse all three meanings in most basic form – like we all are Hadhir Nazir in our surroundings, must be accepted to be a Muslim: “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] This is the minimum requirement; to believe he was Hadhir Nazir, Shahid, witness, in a restricted sense, in which all mankind is. In other words it is fundamental that we believe Prophet (sallallahu alayhi wa aalihi was’sallam) was present in a place, and believe he saw/heard events that took place around him – like we all see/hear events taking placing around us. This is the very minimum which the verse establishes and to reject this basic meaning of verse is Kufr, and one who dies upo negation of the minimum which this verse establishes has died upon an innovation, and if person was informed of his distortion and he refused to mend his way then he has died as a disbeliever.FortyFour - Hadhir Nazir In Meaning Of Witnessing Deeds Of Mankind: Once I understood, that fundamental meaning of Shahid/Shaheed is present, hearing and seeing. Next step was to understand how the scholars of Islam reached to the understanding; Prophet (sallallahu alayhi wa aalihi was’sallam) is witnessing – hearing and seeing , directly and without any middle. Allah (subhanhu wa ta’ala) has stated that he has sent Prophet (sallallahu alayhi wa alaihi was’sallam) as a Shahid: “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] And he has been sent as a Shahid, bringer of good news, and as a warner to entire mankind: “Say, "O people, indeed I am the Messenger of Allah to you all [from Him] to whom belongs the dominion of the heavens and the earth. There is no deity except Him; He …” [Ref: 7:158] And another verse states he has been sent to all of mankind as a witness like of which was sent to Pharaoh: “Indeed, We have sent to you a Messenger as a witness upon you just as We sent to Pharaoh a messenger.” [Ref: 73:15] Meaning of which is that he has been sent as a present, hearing, seeing type of witness the deeds of entire mankind. Note verse 73:15 specifies, that Prophet (sallallahu alayhi wa aalihi was’sallam) has been sent as a witness like Prophet Musa (alayhis salaam) was sent to Pharaoh. If he was not a Prophet who is Hadhir Nazir amongst all mankind then how can he be like Prophet Musa (alayhis salaam) who went to Pharaoh. To be like Prophet Musa (alayhis salaam) he must see/hear as Prophet Musa (alayhis salaam) saw/heard Pharaoh. The difference in their seeing/hearing being, that Prophet Musa (alayhis salaam) heard/saw Pharaoh, while Prophet (sallallahu alayhi wa aalihi was’sallam) has been sent to entire mankind: “Whatever of good reaches you, is from Allah, but whatever of evil befalls you, is from yourself. And We have sent you as a Messenger to mankind, and Allah is Sufficient as a Witness.” [Ref: 4:79] “O mankind! Verily, there has come to you a convincing proof [the Prophet Muhammad] from your Lord; and We sent down to you a manifest light.”[Ref: 4:174] “Say: "O mankind! Verily, I am sent to you all as the Messenger of Allah - to Whom belongs the dominion of the heavens and the earth. None has the right to be worshipped except He. It is He Who gives life and causes death. So believe in Allah and His Messenger, …” [Ref: 7:158] Hence his witnessing - seeing/hearing, is of entire mankind. After properly understanding the Islamic position in light of Quran and according to principles of Tafsir I had no choice but to accept it. FortyFive – Hadhir Nazir Objections And Matters Of Principle: What about the other objections which I had before learnt the actual creed of Hadhir Nazir? Well they kind of fizzled away after I listened to the speech of Mawlana Saeed Ahmad Assad, including - to believe Prophet (sallallahu alayhi wa aalihi was’sallam) was Hadhir Nazir is Shirk. If belief of Hadhir Nazir was according to definition of Muslims then it wouldn’t have fizzled away.[56] What about the other arguments which I had piled up against Hadhir Nazir, some of which I have mentioned in section TwentySeven? Well, suppose certain Nanotavi believes, Allah (subhanahu wa ta’ala) doesn’t have knowledge of Ghayb. Or believes, Allah (subhanahu wa ta’ala) doesn’t always know everything, sometime He doesn’t know. To support his belief he presents evidence; Allah (subhanahu wa ta’ala) asked Prophet Musa (alayhis salaam) what he was carying, had He known he would not have asked. He continues, Allah (subhanahu wa ta’ala) instructed Prophet Adam and Hadhrat Havwa (alayhis salaam) to not to eat the from a tree. Now if Allah (subhanahu wa ta’ala) most definitely knew they would eat from the tree, then why would he instruct them to not to eat from the tree? It only makes sense that Allah (subhanahu wa ta’ala) doesn’t know what will happen therefore He instructed and found out after the event has transpired. Therefore Allah (subhanahu wa ta’ala) didn’t know the Ghayb related to future He only knows what transpires at present. Expressing the same differently, I most definitely know, with zero percent of doubt, this man will attempt to burn himself with this fire if hes given chance. Do I hand over the fire to him and say becareful with it, don’t burn your self with it, okay mate I leave you to it? Will Allah (subhanahu wa ta’ala) knowingly leave his creation at the mercy of Iblees knowing that one day Iblees will manage to entice them to act against His command? No, never, just as we wouldn’t knowingly hand over fire to someone who will end burning themselves Allah (subhanahu wa ta’ala) will not knowingly leave the tree nor command them to eat from it knowing it would have them removed from paradise. Hence Allah (subhanahu wa ta’ala) commanded them to not to eat from the tree because He had not foreseen the event of Hadhrat Hawwa eating from the tree.[57] Lets return to suppose, suppose someone believes this and attempts to argue Allah (subhanahu wa ta’ala) does not have fore knowledge of events and only becomes aware after they have transpired or as they transpire – will you actually believe him? Will you ignore the explicit evidence which establishes Allah (subhanahu wa ta’ala) knows all that is Ghayb of past, present, and future, just because a senseless person has managed to assemble few IF arguments to refute what is clearly established? When a verse, or verses of Quran, come togather to established an aspect without contradicting another verse, then no IF or BUT argument, or arguments are strong enough to refute what has been clearly established. Rather all evidence against the explicit is always harmonised to the fundamental belief. We believe Allah (subhanahu wa ta’ala) is nothing like His creation. So what do we do, we negate the literal fo Yadh (i.e. hand) and pass it on as it came to us (i.e. as Yadh), or a group of righteous makes Taweel of Zahir (i.e. apparent) – meaning makes Taweel of Hand in such a fashion that it negates literal meaning – dast e qudrat (i.e. hand of power). So principle amongst Muslims scholars always has been to reconcile a verse which goes against the emphatic verses of Quran. After knowing my arguments against Hadhir Nazir are all IF type of arguments and therefore they cannot refute what is part of fundamental text. So I believed in Prophet (sallallahu alayhi wa aalihi was’sallam) being witness upon mankind without going into logical/rational questioning – how is it possible, when it became possible, is human capable of this, how can a single person view so much? I believed, Allah (subhanahu wa ta’ala) and His Messenger Muhammad (sallallahu alayhi wa aalihi was’sallam), and asked no questions. Once I submitted to what the textual evidence established, I understood that I had to find plausible explanations for my objections in light of creed which was taught by Muslim scholars. Al hamdu lillah, after my conversion to orthordox Islam I spent at least a year and half investigating all objections relating to subject of Hadhir Nazir along side other studies. With grace of Allah (subhanahu wa ta’ala) I managed to resolve all my objections according to my stafisfaction, and even if they had not been resolved it would have not made me any less believer in Hadhir Nazir then I was, because I came to realise – a belief clearly established from text of Quran/Hadith cannot be refuted with IF arguments because the fundamental of text of Quran supercedes any implied arguments. Anyway, all these major points left no room for me to deny creed of Hadhir Nazir nor for my relative. The only point of contention remained was Takfir of Mawlana Ashraf Ali Thanvi. Whom I considered to be disbeliever for insulting Prophet (sallallahu alayhi wa aalihi was’sallam) and whom he considered a Muslim. We sparred on this topic until his dream. He dreamt a Pir/Shaykh was benefiting people with good (i.e. logoon ko faiz dey rahay thay) – Shaykh hugged each person, and something transferred from his heart to heart of his disciple (i.e. mureed), until the Shaykh reached him, and my relative said to him, grant me faiz also, Shaykh refused, and demanded from him; first you believe Mawlana Ashraf Ali Thanvi is Kafir only then I will grant you faiz. My relative narrated that he said to the Shaykh first you give me faiz and then I will say it. Shaykh replied no, first you confess to it. My relative does as the Shaykh demanded, and Shaykh hugs him in the dream, and he says he felt something transfer from heart of Shaykh into his heart. He said the feeling of something entering his heart was real enough and during his sleep he was rationalising, if I have confessed to it here, then what the hack, I just might confess to it when I wake up. Al hamdu lillah, he woke up and decision was already made, all he had to do was openly declare it. And he did this in spectacular style. FortySix – Denouncing Of Mawlana Ashraf Ali Thanvi: I was late at work, the boss and some of the staff had already opened the TakeAway. I walked in and asked him, tell me why Thanvi isn’t Kafir? You have to realise, this was our routine daily, when ever the work was quite, we would start debate/discussion on something. Night before we finished on debating if he was Kafir or not and discussed the evidences against his Takfir and for his Takfir. Feeling of day before was that I am ahead/winning, so had to make most of it while I was ahead, so to press the advantage home, I fired: O! Dasso nah, Thanvi keeyan neenh Kafir? I didn’t know the dream part yet, so I was expecting regular head banging and arguing with him. He turned around with his cup of tea and looked at me dead seriously and directed few abusive words toward Mawlana Ashraf Ali Thanvi, which I am not going to narrate. I was taken aback by this so decided to leave it until later. Later during the same night around 9:30 PM I approached him again and this time asked him in serious tone what happened to him. You been signing praises of Mawlana Ashraf Ali Thanvi for past two years and now you saying this. He then told me the dream and his decision to renounce his earlier position on Mawlana Ashraf Ali Thanvi. This was welcomed and I thanked Allah (subhanahu wa ta’ala) for allowing me to undo all the damage done to Eman of Muslims. Amongst us there was only one Deobandi left. He was a Deobandi, born into Deobandi family, we relentlessly explained to him the issues of Islam – at the end of night he would agree to all that was said to him after much argument but sunset of the next day he would be on his default Deobandi position and his went on for at least two years. Nothing ever changed in him, we failed to even make a dent in him. He didn’t believe in any knowledge of Ghayb and he didn’t believe any when he left the job. We couldn’t even make him believe that Prophet (sallallahu alayhi wa aalihi was’sallam) has some knowledge of Ghayb, not even a spec worth of Ghayb. It was as if, he went home, took his brain out, plugged it to computer and wiped it clean, every night after agreeing to everything. Call it his loyalty, or his lack of intelligence, he won and we lost. It was a proof of, one whom Allah (subhanahu wa ta’ala) guides none can misguide and one whom Allah (subhanahu wa ta’ala) misguide none can guide. This ends the TakeAway episode of discussions. FortySeven – I Did Not Realise The Plan Of Allah: Like I said earlier, I had no intention of becoming orthodox Muslim. My objective was to defend the position that Mawlana Ashraf Ali Thanvi was guilty of insulting Prophet (sallallahu alayhi wa aalihi was’sallam) and he refused to repent, therefore he was a Kafir. I did not intend to learn Islamic understanding of Hadhir Nazir, or Ilm Al Ghayb to become a orthordox Muslim. I intended to learn it so I can point out the mistakes in their creed. Allah (subhanahu wa ta’ala) had other plans for me and He is the best of planners. Without realising how the plan was going to unfold I studied these two major issues of creed which were disputed by Muslims and Deobandis. Some I had already studied during my Deobandism days – reality of Prophet, innovation - and accepted as valid without actually realising that modern Deobandism is against them. Instead of actually refuting the Muslim scholars I gradually began to side with them and as my knowledge increased, I openly defended positions of othordox Islam on Hadhir Nazir, Ilm Al Ghayb. After I completed my study of subject Ilm Al Ghayb and Hadhir Nazir I attested to the fact that I am Deobandi no more. To which sect did I belong? Where is the sect, which was destined to hold, to the truth of Islam continously, till judgment day is established? How do I find out which sect is rightly guided? FortyEight – Questions Which Bathered Me And Allah Guided Me: Months of thinking over these important questions and I finally began to compile answers to these questions. Here is story of how and on basis of what evidence I came to my understanding that only orthodox Islam is the guided and saved sect. One: Following map establishes, people of Hijaz/West (i.e. Makkah, Madinah, etc) are followers of Ahle Sunnat, commonly shortened to Sunni and people of Najd/East are Wahhabis, map. Please bare this information in mind because it is essential in establishing truth of orthodox Islam over Kufr of Wahhabism. Also note Najd in relationship to Hijaz is in the East, and Hijaz in relationship to Najd is in the West. Also note, the spread of Wahhabism in Arabian Peninsula is mainly in Najd then other regions. To begin with, Prophet (sallallahu alayhi wa aalihi was’sallam) had the following to say about people of East (i.e. Najd) and people of Hijaz (i.e. West): “The callousness of heart and sternness is in the East and faith is among the people of the Hijaz.” [Ref: Muslim, B1, H95] About people of Hijaz Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said: “The people of the West will continue to triumphantly follow the truth until the Hour is established.” [Ref: Muslim, B20, H4722] And the following Hadith also attests to the given meaning: “A group of people from my Ummah will continue to be triumphant over the people until the Command of Allah overtakes them while they are still triumphant.” [Ref: Muslim, B20, N4716] And regarding this triumphant Ummah he said: “… ‘Indeed Allah will not gather my Ummah.’ - or he said: "[Muhammad's]Ummah upon deviation, and Allah's Hand is over the Jama'ah, and whoever deviates, he deviates to the Fire." [Ref: Tirmadhi, B7, H2167] In other words, the people of Hijaz [region inclusive of Makkah and Madinah] are people of Eman and they will continue to triumphantly follow the truth until the day of judgment is established because Allah’s Yadh is over them and one who deviates from their version of Islam has followed the crooked path of fire. The map has established, that Ahle Sunnat, aka Sunni Islam, aka orthodox Islam is still dominant in region of Hijaz. This was enough for me to shudder in fear because the people of Najd (i.e. East) accused the people of West (i.e. Hijaz) of being Mushrikeen and to be precise worse then Mushrikeen of pre-Islamic era. And knowing that this bunch of desert bandits were inspired by teaching of Muhammad bin Abdul Wahhab – the people of Makkah, Madinah are Mushrikeen and it is permissible to kill them and enslave their women, old and young – made me all too sure that this sect is of sect of fire. In other words the Najdiyyah deviated from teaching of saved sect. And regarding the people of East (i.e. Najd) Prophet (sallallahu alayhi wa aalihi was’sallam) had foretold: “The main source of disbelief is in the east.” [Ref: Bukhari, B54, H520] How was it that those who accuse the people of West be upon Islam when the Islam of people of Hijaz was protected by the words of Prophet (sallallahu alayhi wa aalihi was’sallam)? How could the Takfir of people of Hijaz by minions of Iblees not return upon them? Also by extension, anyone who had belief similar to people of Hijaz is from amongst them regardless of where he lived on earth. Two: Prophet (sallallahu alayhi wa aalihi was’sallam) has reported to have said: “Indeed the children of Isra'il split into seventy-two sects, and my Ummah will split into seventy-three sects. All of them are in the Fire Except one sect." He said: "And which is it O Messenger of Allah?" He said: "What I am upon and my Companions." [Ref: Tirmadhi, B38, H2641] Ahadith in Sahih Muslim record that Prophet (sallallahu alayhi wa aalihi was’sallam) has stated: “He who introduced some good Sunnah in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect.” [Ref: Muslim, B34, H6466] In other words, the reward being told is for those Sunnahs which are not part of Islam yet but will be and can be made part of Islam. Hence the saying of Prophet (sallallahu alayhi wa aalihi was’sallam) in which he said: "What I am upon and my Companions." is not in meaning of acting on only the Sunnahs of Prophet (sallallahu alayhi wa aalihi was’sallam) but also the innovative Sunnahs which the companions introduce into Islam. This understanding also applies to following two Ahadith: “You must then follow my sunnah and that of the rightly-guided caliphs. Hold to it and stick fast to it. Avoid novelties, for every novelty is an innovation, and every innovation is an error.” [Ref: Dawood, B41, H4590] “Beware of the newly invented matters, for indeed they are astray. Whoever among you sees that, then he must stick to my Sunnah and the Sunnah of the rightly guided Khulafa', cling to it with the molars.'" [Ref: Tirmadhi, B39, H2676] In other words we are being instructed to following the innovative Sunnahs of companions as whole and innovative Sunnahs of rightly guided Khulafa of Prophet (sallallahu alayhi wa aalihi was’sallam). Companions and rightly guided Khulafa were not on zero innovation methodology/policy. Infact they actively introduced innovative Sunnahs into Islam, 20 Taraweeh, for entire month of Ramadhan, with recitation of entire Quran, being one of it. From this I learnt the companions of Prophet (sallallahu alayhi wa aalihi was’sallam) were acting upon the Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam) but also followed the methodology of introducing innovative Sunnahs into Islam. So I concluded, yes the Deobandis and the Wahhabis both act upon Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam) just like the authodox Muslims and they - the Wahhabis perform 8/20 and Deobandis like orthodox Muslims perform 20 Taraweeh Rakah. So in this sense they are following the Sunnah of rightly guided Khalifah. But are they actually following the methodology of introducing into Islam praiseworthy Sunnahs? Answer was emphatic, no! So I concluded they are not upon the methodology of Prophet (sallallahu alayhi wa aalihi was’sallam) nor of his companions, nor of his rightly guided Khulafa. Hence they are not rightly guided on this issue and the only one group which is rightly guided on this aspect is of orthodox Muslims because the emulating the Sunnahs of Prophet (sallallahu alayhi wa aalihi was’sallam) and follow the methodology methodology of introducing good Sunnahs into Islam and follow the innovative good Sunnahs of rightly guided Khulafa as well. Three: I figured Wahhabism was not the rightly guided sect because it was group of Iblees/Satan, due to the Ahadith of Najd being from where group of Satan is to emerge from. And any sect with trade mark beliefs of this sect is indeed not upon guidance. Trade mark of Wahhabism is, declaring Muslims as Mushriks, just like the Khawarij declared companions as Mushrik. The Khawarij considered it permissible to kill those whom they declared to be Mushrikeen and to loot the property and enslave their women, so do the Wahhabis, and so they did. Rebellion against established authority for one reason or another was also the trade mark of Khawarij and it was and is trade mark of Wahhabis. I realised the Deobandis even though they are less direct are guilty of same Mushrik making which the Wahhabis of Najd were and also have a rebellious strand – which is supported by mainstream Deobandism, though through silence and financial support of these rebels. Ismail Dehalvi, in his Taqwiyatul Iman, indicated the methodology of Deobandism. If one was to judge Islam and Muslim-ness of Muslims according to Taqwiyat ul Iman there would hardly be any Muslim left, only Deobandis and Wahhabis would qualify to be Muslim. Let me translate this into numbers, around 1.2/1.4 billion Muslim out of 1.7 billion would be Mushrik. When you protest at the massive Takfir of vast majority of Muslims of Ummah then they quote: And most of them believed in Allah, but not without Shirk.” [Ref: 12:106] If Allah (subhanahu wa ta’ala) permits a detailed article will be written explaining this verse but a brief explanation can be found, here. Deobandism has same, Mushrik making engine of Wahhabism, and this was definitely not sign of rightly guided sect. Only two sects known to me which did not have this, Mushrik making engine, were orthodox Muslims and Shia. Shia’ism did not make to the grade because Prophet (sallallahu alayhi wa aalihi was’sallam) has stated: “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.I.Ahmad] Two is better then one because two is majority, three is better two because it is majority, hence prophetic instruction to stick to the group (i.e. Jama’ah) is in meaning of majority. This meaning is attested by the following 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] On basis of this the Wahhabis, Deobandis, and Shias fail, because they all will not add up to be majority and to phantom individually each of them amount to majority from amongst Muslims is lunacy. The vast majority of world Muslim population, in India, Pakistan, Afghanistan, Bangladesh, Malaysia, and other countries is of Ahle Sunnat. Wahhabism and its off-shoot Deobandism both have just recently began to seep into these countries. Four: I realised the saved sect was to remain in Hijaz dominantly following to the truth until day of judgment and to my surprise region of Hijaz was and is still dominated by orthodox Muslims and the only people who attacked their belief declaring it Shirk/Kufr was Najdiyyah hence they were people of fire. Based on all evidence, orthodox Islam was ahead in my estimation by miles to be the winner of title, the Saved Sect.It laid emphasis on following the Sunnahs of Prophet (sallallahu alayhi wa aalihi was’sallam), in theory allowed introduction of good Sunnahs into Islam, it introduced good Sunnahs into Islam, it followed all the goods Sunnahs which the companions and rightly guided companions introduced, it did not declare the Muslims to be polytheists, it did not legalise killing of Muslims like Khawarij and Wahhabis did and continue to do, it did not and does not support rebellion against established authority, nor riots and excellent demonstration of it is in Pakistan, and finally it is the majority group – judge it based on numbers of followers, or judge it based on number of scholars, in both cases it is majority group. Also orthodox Islam’s understanding on subject of Ilm Al Ghayb and Hadhir Nazir further convinced me to join orthordox Islam. Five: I noted that Deobandi and Wahhabism is spreading amongst Muslim communities due to their missionary activities and their adherents always break away from orthodoxy. This was indication that these sects were not orthodox Islam but were outsiders creeping in orthodox Muslim communities and creating small Deobandi/Wahhabi communities amongst larger orthodox Muslim population. Also, prior to formation of their sects, there was/is not a single community to which the a Wahhabi/Deobandi point to, and say this community had all beliefs same as our sect, and this community was successor of earlier generation. Rather origins of these two sects can be pretty accurately dated, and evolution, and crystalisation of their sectrian outlook can be pin pointed. Neither of these two sects can demonstrate a chain of their belief systems. This is important because Prophet (sallallahu alayhi wa aalihi was’sallam) had foretold there will always be at least a group who will hold the light of Islam. Following Ahadith are evidence of this: “This religion will continue to exist, and a group of people from the Muslims will continue to fight for its protection until the Hour is established.” [Ref: Muslim, B20, H4717]“A group of people from the Muslims will remain on the Right Path and continue until the Day of Judgment to triumph over those who oppose them.” [Ref: Muslim, B20, H4720] “Allah has protected you from three things: that your Prophet should not invoke a curse on you and should all perish, that those who follow what is false should not prevail over those who follow the truth, and that you should not all agree in an error.” [Ref: Abu Dawud, B35, H4240] For the religion to continue to exist there has to be a group of people from the Muslims who are upon the right path till the day of judgment. In other words for Wahhabism to establish their claim of truthfulness they must demonstrate their belief system has a chain of transmission from one generation to another. For example, Wahhabism must establish a chain of their belief system, from Sahabah, to Tabieen, to Taba’Tabieen, and every succeeding generation uptil Muhammad bin Abdul Wahhabs time. And this belief system was the great majority. In sha Allah, they have never managed and and they will never manage it. They themselves have stated true Islam had ceased to exist for 300/400 years and it was revived by founder of their sect. They believe, from companions to Ibn Taymiyyah and for a little after him, the true Islam existed, and then it vanished for 300/400 years, until Muhammad bin Abdul Wahhab reintroduced it. This means, that people of falsehood prevailed over the people of guidance and true Islam. Also their saying, is a admission that they do not have a sound chain of transmission – which is connects one generation with succeeding generation. Yet Prophet (sallallahu alayhi wa aalihi was’sallam) had stated their will continously exist true religion of Islam, and a group of rightly guided people till the day of judgment, and the people of falsehood will not prevail over the rightly guided group. So I had to find out, did the scholarship of Islam ever state the majority of Muslims can be Mushrik prior to blowing of musky wind, did they ever state the inhabitants of Makkah, Madinah and Hijaz as whole will be over taken by Shirk, or Muslim ‘Mushrikeen’, or did they say true Islam will disappear and appear at times, or something similar? Answer to all of these was and is, no! On other hand, I found ample of evidence which established that orthodox Islam had always existed – in belief and in methodology, and the teaching of orthodox Islam which Wahhabism had denounced as major Shirk were approved and practiced by great majority of Muslims throughout the world, throughout centuries, and only this belief system has a chain of transmission linking one generation with another, and which at the very minimum can be traced to earlier Muslims, if not Taba’tabieen, Tabieen, Sahabah. I also concluded; there must be a sect which continously held to teaching of Prophet (sallallahu alayhi wa aalihi was’sallam), and to his methodology, and to innovative Sunnahs of his companions and successors, and held to principle of introducing good innovative Sunnahs into Islam, prophetic times to present, and will continue to hold to till day of judgment, and this criteria is only met by Ahle Sunnat, the great majority of Muslims. I also noted, this belief system has a continous chain of transmission all the way back to companions of Prophet (sallallahu alayhi wa aalihi was’sallam). And on the basis of Wahhabis and Deobandis disagreeing with orthodox Muslims on these issues, I concluded these two sects could not be rightly guided. Prophet (sallallahu alayhi wa aalihi wa aalihi was’sallam) has stated: “One who found in his Amir something which he disliked should hold his patience, for one who separated from the main body of the Muslims even to the extent of a handspan and then he died would die the death of one belonging to the days of Jahiliyyah.” [Ref: Muslims, B20, H4559] Not only the Wahhabis/Deobandis have deviated from the Jammah, they deviated so far from the Jammah of Muslims, until they found sword and waged a relentless war against Muslims. They left the Sawad Al Azam (i.e. great majority), the Jammah, the people of West, the people of Hijaz, and charged its members of committing major Shirk, labelled them as people of innovation and desire, declared them to be people of hell fire for introducing/following innovative Sunnahs and major Shirk. Despite the fact that Prophet (sallallahu alayhi wa aalihi was’sallam) had informed: the great majority is the Jammah, and Jammah is better then minority, and the people of Hijaz/West are to remain dominant/victorious against their enemies, there was to be no Shirk in Ummah Muslimah, there was to be no idol worship in Arabian Peninsula by Muslims [only after the death of Muslims], introducing good innovative Sunnahs earn reward for one who innovates them into Islam and those who follow them. So I concluded, that not only both these sects lack evidence of continuity in belief and principle methodology. Hence they cannot be part of the Jammah, or the Jammah, because both have same beliefs about the great majority of Muslims and their scholars, and both prohibit introducing good innovative Sunnahs into Islam. FortyNine – Conversion Of Orthodox Islam: My joining to orthodox Islam coincided with my joining Orkut and there my academic approach to matters of Islam got lost. Major cause of this was my depression which was result of marriage and divorce among others constantly being worried over the life of hereafter, uncertainties, worries, and fear of embrassing myself on judgment day and the Nabi (sallallahu alayhi wa aalihi was’sallam) whom I loved so much. Everything was black or white, Kufr or Islam, either Muslim or Kafir, with me or against me. There were no shades in between and my associations fuelled my sectarianism. What followed for a period of half a year was destructive form of discussions, debates, heavey on denouncing by associations and labels, nothing on academicly. It would be safe to say, I lost my plot for little while. I began to gain composure and gather myself after realising I am suffering from depression. But the damage to personality had been done, depression changed my social habbits as well as, out look on life. I preffered to be alone then in company of people. This resulted in bit of suffering but Allah (subhanahu wa ta’ala) had planned greater good for me. Due to depression and change of personality I lost the company of friends and abstained from other social events, preferring to be alone. As a result I had plenty of time available to investigate matters of religion in depth and in detail. Hence I decided; to study the principle methodology of Ahle Sunnat to understand the entire Manhaj of Ahle Sunnat. After studying it, I gradually began to pen all that was learnt during my studies and it has continued since. Fifty – Learning Tawheed And Shirk According To Orthodoxy: I had to focuse on the subjects of Tawheed and Shirk from perspective of Ahle Sunnat Wal Jammat. As a Wahhabi/Deobandi I was already well aware of their understanding of Tawheed and Shirk. But I had little to no understanding of how Ahle Sunnat classify each subject. I cannot recall exactly who or what my source of knowledge on these two topics was. I became aware that orthodox Muslims divide Tawheed and Shirk into, of Essence (i.e. Zaat), of Attributes (i.e. Attributes), and of Actions (i.e. Afaal). And believe, Essence, all Attributes, and all Actions of Allah (subhanahu wa ta’ala) are, Zaati, Qulli, Haqiqi, Bi-Ghayr Izni, and Qadeemi etc. And believe essence, all attributes, and all actions of creation are, Atahi, Baaz, Majazi, Bi-Izni, and Hadis etc. And for major Shirk to be warranted one has to attribute a partner in Essence of Allah (subhanahu wa ta’ala) – mother, father, son, daughter, wife, sister. This partner may be believed to be equal of Allah (subhanahu wa ta’ala) in His Essence, Attributes and Actions. Or can be believed to be less capable then Allah (subhanahu wa ta’ala) as well as being dependent upon Him but despite this major Shirk will be warranted. If a creation is not considered to be – mother, father, son, daughter, wife, sister – of Allah (subhanahu wa ta’ala) but a creation is euqalled to Allah (subhanahu wa ta’ala) in His Essence, or Attributes, or Actions, according to meaning of - Zaati, Qulli, Haqiqi, Bi-Ghayr Izni, and Qadeemi – then major Shirk would be warranted. Once I fully grasped what this understanding of Tawheed and Shirk entails I began to study matters which the leader of Khawarij Muhammad bin Abdul Wahhab judged according to his definition of Shirk and principles. The out come of this study was that according to methodology of orthodox Islam the actions cannot be major Shirk. At worst case scenario these can be termed [reprehensible] innovations but definitely not Shirk. This ofcourse agreed with my research – according to which the Muslims of Arabian Peninsula could not have fallen into Shirk and people of Hijaz were monotheists. Now when the principle methodology of Ahle Sunnat supported my findings I had concluded; correct out come – people of Arabian Peninsula were not polytheists - is due to correct and valid teaching of Tawheed and Shirk, and principles of orthodox Islam. Had these principles and teachings of Tawheed and Shirk been invalid then the out come would have contradicted what was taught by Prophet (sallallahu alayhi wa aalihi was’sallam). I had already discarded the Wahhabi methodology of determining major Shirk because it was foolishness of worse type. Ask the living for help – its Tawheed. Ask the dead for help – its Shirk. Ask for what Amr has ability/right to grant – its Tawheed. Ask for what Amr does not have ability to grant – its Shirk. Ask for something small from creation – its Tawheed. Ask for something great from creation - its Shirk. After studying Tawheed and Shirk, and principle methodology of orthodox Islam I closed the gate on Wahhabi methodology. Orthodox Islamic methodology was, if Zayd believes Amr is Ilah (i.e. has to right to be worshipped) besides Allah (subhanahu wa ta’ala) – it is major Shirk. Even if he asks from Amr who is alive, which Amr has ability/right to grant, and asks for something small as a penny or spec of dust – if Zayd affirms Illahiyyah for Amr then he is Mushrik, and his asking Amr for penny/dust will be counted as invocation, and therefore it will be an act of worship, which is also Shirk. Also note, according to orthodox Islam, once Illahiyyah is affirmed for a creation, even if one did not invoke the elevated Ilah or worship it, even then he will be Mushrik because one has believed another beside Allah (subhanahu wa ta’ala) is Ilah. So I understood, Tawheed and Shirk are not dependent upon, living or dead, small or great, having ability/right to grant, or not having ability/right to grant. Rather Tawheed and Shirk are determined by affirmation of Illahiyyah. This realisation of Tawheed was final blow to any doubts which I had regarding my understanding that Ummah Muslimah will not fall into worship. This principle methodology of Ahle Sunnat basicly validated all that I had understood and came to believe due to what Ahadith revealed. All while my Wahhabi principle methodology was pointing to all Arabs and Muslim Ummah as whole being upon major Shirk but I supressed my Wahhabi methodology and believed what the Ahadith established. And now the teaching of Prophet (sallallahu alayhi wa aalihi was’sallam) was supported by principle methodology of orthodox Islam and I praised Allah (subhanahu wa ta’ala) for guidance and accepted the teaching of orthodox Islam. FiftyOne - Completing Research On Topic Of Innovation: I re-adjusted my known defintion of innovation, with explicit evidence I added, implicit evidence, which I have also labelled Ijtihadi evidence because Ijtihad requires indirect/implicit evidence. Later I studied, Sayyidi Mufti Ahmad Yar Khan Naeemi’s, definition of innovation. I felt it lacked guidance on how a innovation is to be determined therefore I altered and incorporated improved Wahhabi definition of innovation into Mufti Ahmad Yar Khan’s (rahmatullah alayhi ta’ala) definition. With this new defintion, I began to understand the current issues of Fiqh which are disputed between Muslims and, Deobandis and Wahhabis. Also realised how an innovation can be made part of Islam without the innovation harming perfection of Islam. First of all, I realised through study; teaching of introducing innovative Sunnahs into Islam is part of Islam because Prophet (sallallahu alayhi wa aalihi was’sallam) permitted this when he told about reward for introducing innovative Sunnahs. In other words Prophet (sallallahu alayhi wa aalihi was’sallam) left a window open for innovative Sunnahs to be made part of Islam. Hence anything introduced/entered into Islam through this window does not negate the perfection/completion of Islam. Next hurdle to contend was - does the innovative Sunnah introduced into Islam become part of Prophet’s (sallallahu alayhi wa aalihi was’sallam) teaching, if it does then it negates completion of Islam? Obvious answer was, no. To attribute a innovative Sunnah to Prophet (sallallahu alayhi wa aalihi was’sallam) is falsely attributing/inventing Sunnahs of Prophet (sallallahu alayhi wa aalihi was’sallam) and this takes one to hell fire. Then how was that innovative Sunnah part of Islam? In the very same way a convention, a lecture becomes Islamic, or Sahih Bukhari, Tafasir, are said to be Islamic, and in the same way Islamic schools, are attributed to Islam. These are based on teaching of Islam, teaching of Prophet (sallallahu alayhi wa aalihi was’sallam), or discuss, or explain, teaching of Islam hence they are termed Islamic. In other words innovative Sunnahs are said to be part of Islam because they are composed and based on teaching of Islam. These innovative Sunnahs are not part of fundamental Islam which Prophet (sallallahu alayhi wa aalihi was’sallam) brought and taught. These innovative Sunnahs are not the stem, or the branches, or the leaves of Islamic tree, these innovative Sunnahs are the fruits which grow on that tree. It can be said fruits are part of the tree but fruits are not the tree. In other words, the innovative Sunnahs are part of Islam but are not the Islam which Prophet (sallallahu alayhi wa aalihi was’sallam) brought and taught. When tree of Islam bares fruit it is recognised as a fruit and not considered the tree of Islam. With Allah’s help and guidance I unravelled all difficulties obstructing the straight path of Islam. And tiny doubts which would surface ocasionally were forever silenced in this regard. FiftyTwo– Mawlid And Other Isaal As-Sawab Practices: After completing studies and research on topic of innovation. I investigated various practices which the Ahle Sunnat especially of subcontinent engage in – Mawlid, Geeyarweenh, Khatams, Urs, Salawat before Azan, supplication after the funeral prayer, and other practices. Prior to my investigation into Mawlid my understanding of it was; it is deemed as an act of worship, it is celebrated on 12th of Rabi ul Awal, and it is considered part of religion by the orthodox Muslims – hence I judged it as an innovation. When I studied the position of orthodox scholarship on Mawlid. I learnt that they do not consider Mawlid as an act of worship rather they celebrate/commemorate the birth of Prophet (sallallahu alayhi wa aalihi was’sallam) to praise and thank Allah (subhanahu wa ta’ala), and to make it means of education. Secondly, Mawlid is indeed commemorated/celebrated in some places on the 12th of Rabi Ul Awal but this is not the condition of commemorating/celebrating. Rather the orthodox Muslims celebrate/commemorate it on various dates depending on feasibility and even if it was celeberated on 12th of Rabi ul Awal there is no harm in it because Islam judges permissibility/prohibition on content not on dates. And note there is not a single Ayat or Hadith in which Allah (subhanahu wa ta’ala) or Prophet (sallallahu alayhi wa aalihi was’sallam) prohibited engaging in actions on a fixed date. Hence using fixing of time, date, day as criteria of determining [reprehensible] innovation itself is an [reprehensible] innovation. My last objection to it on which I deemed it as an [reprehensible] innovation was that it is considered part of religion of Islam. This I had already understood that how innovative Sunnahs are become part of religion of Islam. I reconciled it, Mawlid is same way part of religion of Islam as is thirty day Taraweeh prayer, under leadership of an Imam, who recites entire Quran. Also I implied permissibiltiy from the Hadith in which Prophet (sallallahu alayhi wa aalihi was’sallam) is said to have fasted on every Monday because it was this day he was born. The mentioned Hadith points to two aspects, Sunnah of commorating birthday, and method of commemorating birthday. I deem the idea of commemorating of Prophet (sallallahu alayhi wa aalihi was’sallam) birthday as a Sunnah. And consider the way it is commemorated – apart from fasting on Monday – consider all others as praiseworthy innovations and hence permissible and rewardworthy. Coming to Geeyarweenh, I had already known what this practice is composed of because I was born into family who engaged in it and for years I personally engaged in it. Hence I knew Geeyarweenh is nothing more then combination of acts of worship such as supplication, recitation of Quran and poems in praise of Prophet (sallallahu alayhi wa aalihi was’sallam), distribution of food at the end. Hence by the contents it has nothing Haram in it and it was not as whole considered act of worship, nor considered part of fundamental Islam, hence it was not an [reprehensible] innovation. Now the Khatams, Khatams basicly are food is prepared, Quran is recited which is an act of worship. Allah (subhanahu wa ta’ala) is invoked and praised, and all the reward of worship and which will be earned by feeding of poor, or family members, is gifted to the deceased, with emphasis in supplication on pleading to Allah (subhanahu wa ta’ala) for forgiveness of decased. As it can be seen Khatams are not composed of anything reprehensible or forbidden in Islam. Yet my concern was, it is permissible to gift reward, is the idea of gifting the reward an innovation? So the Khatam by their nature were not prolematic but the idea of gifting the reward of acts of worship the deceased was considered innovation by me. I read the Hadith in which Prophet (sallallahu alayhi wa aalihi was’sallam) sacrifised sheep as an act of sending the reward to all members of his Ummah. This was inclusive of the deceased, living, and the ones to be born yet and this evidence was the clincher/winner for me. FiftyThree – Sayyidi Ala Hadhrat Was The Imam Of Islam: Even though I had adopted and chosen to follow the orthodox Islamic teachings I was still deeply hostile to Sayyidi Ala Hadhrat, Al Imam Ahmad Raza Khan (rahimullah alayhi ta’ala). I came to love Sayyidi Ala Hadhrat, Imam Ahmad Raza because I realised what he strived for against Deobandis and Wahhabis. As I studied his Hussam Ul Haramayn, and investigated his stances, and attempted to refute or corroborate his and traditional Barelwi understandings, on issues relating disrespectful statements of Deobandi/Wahhabi Maulvis, Kufria innovations, I began to see the Imam in him, the Mujadid, and the Mujtahid in Sayyidi Ala Hadhrat Ahmad Raza Khan. When I studied the grounds of his objections against Maulvi Ismail Dehalvi, Maulvi Ashraf Ali Thanvi, Maulvi Khalil Ambethvi, Maulvi Qasim Nanotavi, and Maulvi Rasheed Ahmad Gangohi, found his Hussam Al Haramayn vindicated of all blame. And the following discourse is my research which made me appreciate his scholarship and what mainly changed my perception of him. Also impact of Sayyidi Ala Hadhrat poetical praises (i.e. Naats) of Prophet (sallallahu alayhi wa aalihi was’sallam) opened my heart, purified my heart removed darkness, filled it with Noor, and instilled the love which I had been lost. By Allah (subhanahu wa ta’ala) Sayyidi Ala Hadhrat is the Imam of those who love RasoolAllah (sallallahu alayhi wa aalihi was’sallam). Those who hate him and revile him, and insult and disrespect him, by Allah (subhanahu wa ta’ala) are nothing less then innovators, and dogs of hell fire. Note, I will no longer present material in form of story. It would be better that I present my research in my usual manner. This basicly means, I am not going to cite where I got the material from - from which book or Aalim, or from speech or debate. Instead attempt to write academicly so if material is distributed it can be copy and pasted. FiftyFour - Maulvi Ismail Dehalvi On Distractions In Prayers: Maulvi Ismail Dehalvi whom the Wahhabis of subcontinent and Deobandis consider as their major scholar. Even Hanbali Wahhabi publishers in Riyadh published his Taqwiyat Ul Iman in English and on basis of this I assume they are appreciate his views. Ismail Dehalvi wrote a book, Sirat e Mustaqeem and in it while discussing polluting thoughts which effect purity of Salah Ismail Dehalvi wrote; if thought of engaging an illegal sexual intercourse (i.e. Zina) during Salah enters into ones [heart/mind] it would be better to think of having sexual intercourse with his own wife. He continued - [During Salah] to direct effort [in imagination] toward Shaykh, or Saliheen like him, even if it is honourable Prophet (sallallahu alayhi wa aalihi was’sallam) is worse then drowning in image of your bull or donkey, here: "Rather then to think of adultery it is better to think of having ###### with your own wife, and Shaykh or pious elders like them to concentrate on them or even on Prophet (sallallahu alayhi wa aalihi was’sallam) in prayers is worse then being drowned in thoughts of your bull or donkey." [Ref: Sirat e Mustaqeem, page 129 Urdu & Ref: Farsi - Page 86, Urdu - Page] He also justified his this statement saying; thoughts of respectables during Salah attach to ones heart and takes one toward Shirk – because respect of others beside Allah (subhanahu wa ta’ala) in Salah is Shirk. Where as the thoughts of bull/donkey do not cling to heart. And thoughts of ghayr (i.e. others) in prayers with respect take one toward Shirk. He went on to recommend the ‘cure’ of having such Waswas (i.e. Urdu; waswasa). He states, in Zuhr prayers if one had the waswasa of Hadhoor (i.e.Prophet sallallahu alayhi wa aalihi was’sallam) in all Rakats, then he should perform sixteen Rakat to as an act of atonement. And he states, if ‘waswasa’ of [Hadhoor sallallahu alayhi wa aalihi was’sallam] was in only few Rakats then he should atone for it by performing four Rakat. His emphasis is that in atonement Rakats one should completely free himself from the ‘waswasa’ of Prophet (sallallahu alayhi wa aalihi was’sallam). Earlier I stated I did not defend these statements of Maulvi Ismail Dehalvi. The reason was, I personally had bone to pick with what he wrote. Even though I did not initially agree with orthodox Muslims; this statement of Maulvi Ismail Dehalvi is disrespectful and insulting Prophet (sallallahu alayhi wa aalihi was’sallam) but I felt this statement did not correctly represent Islamic teaching. Part One: Firstly, it is/was understandable for him to encourage people to focus and direct your attention toward Allah (subhanahu wa ta’ala) in prayers. But instructing the Muslims away from thoughts of illegal intercourse, and then directing them to mind ###### with ones own wife was/is not correct, nor it was, or is better, both are against the teaching of Islam. He instructed the Muslims to direct the attention away from Prophet (sallallahu alayhi wa aalihi was’sallam) and directed them to think of their bull/donkey. Was this the teaching of Prophet (sallallahu alayhi wa aalihi was’sallam) for purifying worship for Allah (subhanahu wa ta’ala)? By Allah (subhanahu wa ta’ala) it was not! Did he say when you think of committing greater sin in Salah then think of lesser one? Or did he say when you are about to commit major sin instead commit a minor sin? I had to be fair to my self and soul and say the truth, not by Allah (subhanahu wa ta’ala). Did not Prophet (sallallahu alayhi wa aalihi was’sallam) teach us method of purifying worship for Allah (subhanahu wa ta’ala)? By Allah (subhanahu wa ta’ala) he did indeed! Prophet (sallallahu alayhi wa aalihi was’sallam) has taught that when performing Salah imagine you can see Allah (subhanahu wa ta’ala) and if you cannot do this then imagine he can see you. Knowing that you are in presence of your Lord, your Creator, and knowing that he can observe you, will bring the humility, and sincerity, and purity in Salah. Minds/Hearts of men are so easily influenced by Iblees, he wispers into hearts/minds of men distractions. What can be greater distraction from purifying worship for Allah (subhanahu wa ta’ala) then to get entangled in web of - think of lesser evil when Iblees wispers into your heart/mind a greater evil. More you try to think of lesser sins to get away from greater sins in your Salah the more you have entangled your self. Thinking of Zina, think of ###### with wife, oops! But thinking of having ###### with wife in Salah is not good so think of lesser one. Each time you think of lesser one, you will aim for another the lesser one, and your lessers will not finish but your Salah will. You have destroyed your Salah following the suggestion of Iblees. Instead of purifying your Salah for Allah (subhanahu wa ta’ala) you have spent the entire time chasing the lesser evil then the one Iblees has planted in your mind/heart. And I remembered the statement of Prophet (sallallahu alayhi wa aalihi was’sallam) whosoever introduces into matter of religion which is not part of it is to be rejected [or will have it rejected]. I considered Maulvi Ismail Dehalvi’s advice/teaching to be [reprehensible] innovation and something which takes to hell fire. Part Two: Maulvi Ismail Dehalvi stated to atone for a Rakat in which ‘waswasa’ of Prophet (sallallahu alayhi wa aalihi was’sallam) one has to peform four Rakat. And if one has waswasa of Prophet (sallallahu alayhi wa aalihi was’sallam) in entire Zuhr prayer he is to perform sixteen Rakat to atone for this offense. I found this also unacceptable because there was no precident in teaching of Prophet (sallallahu alayhi wa aalihi was’sallam) where he himself or instructed his companions performed four Rakat to atone for lapse in a single Rakat. We only find that he performed Sajdah of Sahw (i.e. prostration of forgetfulness) if he made mistake and instructed his companions the very same. This teaching of performing four Rakat for each Rakat as an atonement is an innovation into religion of Islam which has no foundation it Islam. Part Three: It was these two reasons on basis of which I did not defend the Sirat e Mustaqeem statement of Maulvi Ismail Dehalvi. But I have to point out that I did not consider him to be a Mubtadi (i.e. Innovator) rather excused his innovations under the pretext that he made a Ijtihadi mistake and he will be rewarded and excused. Part Four: Coming to issue of orthodox Muslims objecting on the statement of Maulvi Ismail Dehalvi. Maulvi Ismail Dehalvi stated instead of engaging in thoughts of Zina [while performing Salah] one should think of sexual intercourse with his wife. And in the following sentenceMaulvi Ismail Dehalvi stated during Salah to direct focus toward Prophet (sallallahu alayhi wa aalihi was’sallam) is worse then drowning in images/thoughts of your bull and donkey. If Maulvi Ismail Dehalvi was following the principle, instead of greater sin engage in lesser sin, then he considered directing focus toward Prophet (sallallahu alayhi wa aalihi was’sallam) a greater sin then focusing toward bull/donkey. If Maulvi Ismail Dehalvi was upon the principle, instead of sinful thoughts direct focus toward blameless thoughts, then he considered directing focus toward Prophet (sallallahu alayhi wa aalihi was’sallam) sinful and deemed engaging in mind ###### with wife and thinking of your bull/donkey as blameless. In first case, Maulvi Ismail Dehalvi is guilty of stating thinking of Prophet (sallallahu alayhi wa aalihi was’sallam) in Salah is worse sin then sin of thinking about bull/donkey. In the second case, Maulvi Ismail Dehalvi is guilty of stating; thinking of Prophet (sallallahu alayhi wa aalihi was’sallam) in Salah is sinful but thinking of donkey/bull, or ###### with wife isn’t. Part Five: I read many Taweels, and many excuses presented in defence of Maulvi Ismail Dehalvi, but I did not accept any of them. Firstly, I was aware of Hadith of Hadhrat Aysha (radiallah ta’ala anha) in which she acted angrily when a Sahabi mentioned that if a dog, donkey, and a woman passes infront of person performing prayers, then prayer is invalidated. She said angrily, you have compared us (i.e. women) to dogs and donkeys, here. The Sahabi did not compare the women to dogs/donkeys he only stated they and women invalidate prayers if they pass infront of one who is performing prayers. Yet she took offence because being mentioned with the dogs, donkeys was offensive in her judgment. I thought and asked myself, how would she react to statement of Maulvi Ismail Dehalvi? Would she say it is all Halal and pure Tawheed or order the murder of one who wrote this? Another incident in which Prophet (sallallahu alayhi wa aalihi was’sallam) was distributing gold alloy to leaders of Najd. Dhil Khuwaisirah at-Tamimi shouted: Be just O Messenger of Allah (subhanahu wa ta’ala)! Umar (radiallah ta’ala anhu) sought permission to kill him for insinuating that Prophet (sallallahu alayhi wa aalihi was’sallam) did not distribute gold alloy justly, here. In the other Hadith Khalid bin Walid (radiallah ta’ala anhu) also sought permission to kill him, here. Considering the delicate and fine nature of respect, and love companions had for Prophet (sallallahu alayhi wa aalihi was’sallam) I concluded if any of them ever heard these words uttered which Maulvi Ismail Dehalvi had written they surely would kill him for insulting Prophet (sallallahu alayhi wa aalihi was’sallam). Allah (subhanahu wa ta’ala) as stated: “And when it is said to them [the Munafiqeen]: Believe as the people [of firm faith, companions] believe. They say: Shall we believe as the fools believe? Now surely they themselves are the fools, but they do not know.” [Ref: 2:13] Based on instructions of Allah (subhanahu wa ta’ala) I came to believe what the companions of Prophet (sallallahu alayhi wa aalihi was’sallam) would have come to believe. Meaning I believed, the statement fo Maulvi Ismail Dehalvi is indeed insulting and insulting/disrespectful enough to warrant his murder – warranted on basis of his Kufr and teaching of Prophet (sallallahu alayhi wa aalihi was’sallam). Part Six: Later on I did dwelve into polemical side of the debate to further my knowledge on the topic. I want to adress something important which the Deobandis argue in defence of Maulvi Ismail Dehalvi. They say he said, apni himmat ko laga dena behal ya gadday ki soorat mein mustaghrik honay say bura heh.[58] He did not say, apnay khiyal (i.e. thought) ko laga dena behal ya gadday ki soorat mein mustaghrik honay say bura heh, therefore your saying, that he said, thought of Prophet (sallallahu alayhi wa aalihi was’sallam) is worse then drowning in image of your bull or donkey, is misrepresentation and distortion of what he actually wrote. Muslims respond to Deobandis, sarf (i.e. exherting) of himmat (i.e. effort), or one exherting own himmat (i.e. effort), will be in imagination hence it is part of thoughts. Maulvi Ismail Dehalvi is talking about mental exhertion and it is composed of nothing but thoughts. While explaning his position why one should not direct effort Maulvi Ismail Dehalvi explains, Shaykh’s thoughts attach themselves to ones heart due to respect and greatness [of Shaykh]. Therefore even Maulvi Ismail Dehalvi has confirmed correlation between, [Urdu;] himmat lagana, or [Farsi;] sarf e himmat to thought and thinking – all of which are mental activities. In other words, one will exhert mentaly to avoid thinking about Prophet (sallallahu alayhi wa aalihi was’sallam) and will have to exhert mentaly to think of his bull/donkey. Which ever direction one chooses to direct his focus all will be a thought process, a process of khiyal. Hence to argue that Maulvi Ismail Dehalvi did not state, khiyal (i.e. thought) of Prophet (sallallahu alayhi wa aalihi was’sallam) is worse then of donkey/bull in Salah, is based on ignorance of how a normal human being with sound mind will exhert mental effort – in thoughts. He did mean, in khiyal exherting effort to think of Prophet (sallallahu alayhi wa aalihi was’sallam) is worse then imersing in images of your own donkey/bull. Even though simple form of Ismail Dehalvis intended meaning is conveyed but even if the full details are disclosed even then insult/disrespect of the statement is not removed. And to sample the reality of this please refer to Farsi or Urdu version of Sirat e Mustaqeem. Part Seven: Lastly, during the last days of Prophet’s (sallallahu alayhi wa aalihi was’sallam), Abu Bakr (radiallah ta’ala anhu) was leading the prayers and Prophet (sallallahu alayhi wa aalihi was’sallam) entered from his room into Masjid Nabvi. And after persistently being alarmed by companions, he retreated back until he was being lead by Prophet (sallallahu alayhi wa aalihi was’sallam) and he was leading the rest of companions. When Prophet (sallallahu alayhi wa aalihi was’sallam) entered the entire focus of congregation was toward informing Abu Bakr (radiallah ta’ala anhu) of presence of Prophet (sallallahu alayhi wa aalihi was’sallam). In another Hadith it is stated that companions used to look at the face of Prophet (sallallahu alayhi wa aalihi was’sallam) in third/fourth Rakat to see if he is reciting something. One companion was asked how do you know that Prophet (sallallahu alayhi wa aalihi was’sallam) recited a supplication in third/fourth Rakat. The companion replied looked from corner of my eye and I saw his beard move. Did they not think; we must perserve Tawheed, directing our attention toward presence of Prophet (sallallahu alayhi wa aalihi was’sallam) will take us toward Shirk? Or did they think or say, to concentrate toward Prophet (sallallahu alayhi wa aalihi was’sallam) in Salah is worse then immersing yourself in images of your donkey or bull? They knew during Salah we the companions with utmost love and respect of Prophet (sallallahu alayhi wa aalihi was’sallam), and with our hearts and minds filled with love and respect of Prophet (sallallahu alayhi wa aalihi was’sallam), we invoke Allah (subhanahu wa ta’ala) in Salwat: O Allah send blessings upon Muhammad and on the Aal (i.e. family and followers) of Muhammad. How could they utter or even contemplate such Kufr which Maulvi Ismail Dehalvi wrote? How could the thought of Prophet (sallallahu alayhi wa aalihi was’sallam) not come with love and respect? And thoughts of Prophet (sallallahu alayhi wa aalihi was’sallam) will enter our hearts and minds while reciting Salawat then should we think of Prophet (sallallahu alayhi wa aalihi was’sallam) with hate and disrespect? Or should we direct attention toward our bull/donkey? What about Tashahud – Peace be upon you, O Prophet, and His mercy and His blessings? Should we not focus toward our beloved Prophet (sallallahu alayhi wa aalihi was’sallam) when we are adressing him? Lunatics, have you lost your sense? We adress Prophet (sallallahu alayhi wa aalihi was’sallam) with love and respect, and we think of him with love and with respect, and then we adress him with: Peace be upon you, O Prophet, and His mercy, and His blessings. You be to your sexual fantasies and imersing in thoughts of donkeys/bulls in Salah and me to Islam. Part Eight: There was no need for Maulvi Ismail Dehalvi to state tawajah toward Prophet (sallallahu alayhi wa aalihi was’sallam) is worse then thinking of your bull/donkey. He could have easily expressed that according to his form of Wahhabism, respect of anyone other then Allah (subhanahu wa ta’ala) in Salah takes one toward Shirk hence effort should be made to not to focus attention toward any creation of Allah (subhanahu wa ta’ala) with love, or respect. The Farsi/Urdu languages are very well developed and could have allowed him to express his position without comparative terms if he chose to do so. Maulvi Ashraf Ali Thanvi said, when Maulvi Ismail Dehalvi presented Taqwiyatul Iman to his co-religionists he stated that, he has used harsh [and I M.Ali.R say, disrespectful] language but people will fight over it and sort themselves out, here. This indicates that Mualvi Ismail Dehalvi was aware; his style of writing is offensive and disrespectful but hoped after strife everything will settle. From this I gather Maulvi Ismail Dehalvi deliberately used deragotry language saying , tawajah toward righteous Muslims as well as Prophet (sallallahu alayhi wa aalihi was’sallam) was stated to be worse then imersing your self in thoughts of your bull and donkey. Note Maulvi Ismail Dehalvi’s comparative style, due to y the x is worse then z, is constant in both books. He was aware of harsh/disprespectful language and also was aware of the strife he would cause by adopting such style of writing but did not rectify it nor there is authenticated report of his repentence. As a result of his Taqwiyatul Iman and Sirat e Mustaqeem there was uproar amongst the Muslims of subcontinent and this strife resulted in formation of two distinct groups, Muslims who opposed Ismail Dehalvi and Muslims who supported and deffended his writtings and continue to do so. The first became known as Ahle Sunnat [in other words orthodox Muslims] and the second became known as Deobandi and Ahle Hadith [a non-conformist Wahhabi sect]. And the fight/strife between these factions has only got worse as time has progressed. FiftyFive - Maulvi Ismail Dehalvi – More Disgraced And Less Then: Part One: Maulvi Ismail Dehalvi wrote: “And know/believe [with firm] conviction every creation may he be great (i.e. bara) or lowly (i.e. chota) compared to exalted status of Allah is more disgraced then a cobbler." [Ref: Taqwiayatul Iman, page 35, Urdu] To begin with I had questioned: Where is the proof that – every creation is more disgraced then cobbler? Did Allah (subhanahu wa ta’ala) say this or did Prophet (sallallahu alayhi wa aalihi was’sallam) teach this? There is no proof for this teaching of Ismail Dehalvi. In fact it is a disrespectful innovation. Part Two: Maulvi Ismail Dehalvi wrote, har makhlooq (i.e. every creation), this is inclusive of all creation, including Prophets, companions, and righteous of Ummah. So according to him all Prophets and their followers are more disgraced then a cham’mar (i.e. cobbler). Note how Maulvi Ismail Dehalvi has constructed the sentence. According to construction of sentence, compared to majestay and honour of Allah (subhanahu wa ta’ala) the cobbler has some worth, but the Prophets, including our beloved Prophet (sallallahu alayhi wa aalihi was’sallam) and his companions are worthless. The construction of the sentence by Maulvi Ismail Dehalvi is similar to following: Maulvi Ismail Dehalvi is worse in his Kufr then Firawn. Implications of both statements is; (i) chammar is better in position of honour, (ii) and Firawn is lesser in Kufr, then the mentioned in both sentences. Part three: As mentioned in the sentence Maulvi Ismail Dehalvi stated ‘every creation’ and therefore Prophet (sallallahu alayhi wa aalihi was’sallam), and his companions are said to be more disgraced then a cobbler. In this context I asked three questions: (i) Is Prophet (sallalahu alayhi was'sallam) more zaleel (i.e. disgraced) then a cobbler? (ii) Is Prophet (sallallahu alayhi wa aalihi was’sallam)) zaleel compared to Allah? (iii) Is Prophet (sallallahu alayhi wa aalihi was’sallam) more zaleel then cobbler compared to Allah and is the statement of Maulvi Ismail Dehalvi valid? Has I understood and understand – the answers to first two questions are fundamental to answer the last question in affirmation. If these two questions are answered with affirmation then the answer for the last question is naturally, yes! Meaning; if he was more disgraced then cobbler, and disgraced compared to Allah (subhanahu wa ta’ala), then naturally for the third/finale question would be: Yes he is more disgraced then a cobbler compared to Allah (subhanahu wa ta’ala)! No sane Muslims would ever affirm Prophet (sallallahu alayhi wa aalihi was’sallam) is more disgraced then a cobbler. Suppose if someone negates the first question, affirms the second question, then he would believe: Prophet (sallallahu alayhi wa aalihi was’sallam) is disgraced compared to Allah (subhanahu wa ta’ala). This also is rejection of Ismail Dehalvis statement. Now coming to what person would believe – how does he know Prophet (sallallahu alayhi wa aalihi was’sallam) is disgraced compared to Allah (subhanahu wa ta’ala), did he read it in Quran, or Ahadith, or did he invent it? Answer, it is neither in Quran nor in books of Ahadith, it is an innovation, and Kufria innovation. Alhasil, there are two fundamental components [both indicated in first two questions] in Maulvi Ismail Dehalvi’s sentence and both have to be true for the statement of Ismail Dehalvi to be valid. This disproves the statement of Maulvi Ismail Dehalvi but also establishes Rather that Prophet (sallallahu alayhi wa aalihi was’sallam) was said to be more disgraced then a cobbler as well as Allah (subhanahu wa ta’ala) – because fundamental contruction of sentence was based on two points: (i) Prophet (sallallahu alayhi wa aalihi was’sallam) was more disgraced then cobbler, (ii) and he is disgraced compared to Allah (subhanahu wa ta’ala). It is due to this that I believe Maulvi Ismail Dehalvi is guilty of tripple Kufr in one statement alone. Part Four: Allah (subhanahu wa ta’ala) has stated: “They say, "If we return to Medina, surely the more honourable (al azza) will expel therefrom the meaner (a'zilla)." But izza (honour) belongs to Allah and His Messenger, and to the Believers; but the Hypocrites know not.” [Ref: 63:8] If one compares the Prophet (sallallahu alayhi wa aalihi was’sallam) toAllah (subhanahu wa ta’ala), he is with Izza (i.e. honour, dignity). Allah (subhanahu wa ta’ala) is Shahid and so is Prophet (sallallahu alayhi wa aalihi was’sallam) Shahid. To say compared to Allah’s (subhanahu wa ta’ala) station of Shahid Prophet Muhammad’s (sallallahu alayhi wa aalihi was’sallam) has no station of Shahid – it would be Kufr because a station of Shahid has been affirmed in textually of Quran. Point is, Allah and his beloved Prophet both can be Shahid and have Izzat (i.e. honour) – how ever limited the Shahid/Izza of Prophet (sallallahu alayhi wa aalihi was’sallam) maybe compared to Allah (subhanahu wa ta’ala). Our love and respect for Prophet (sallallahu alayhi wa aalihi was’sallam) should not exceed the limits of Tawheed – meaning we should not elevate him to status of an Ilah and we should not worship him because such honour and such respect only belongs to Allah (subhanahu wa ta’ala). So even in comparative terms between Allah (subhanahu wa ta’ala) and Prophet (sallallahu alayhi wa aalihi was’sallam), the Izza of Prophet (sallallahu alayhi wa aalihi was’sallam) cannot and should not be denied because it has been textually confirmed. Or to say, compared to seeing of Allah (subhanahu wa ta’ala) Prophet (sallallahu alayhi wa aalihi was’sallam) is blind. This is going against what is established, one can say Prophet (sallallahu alayhi wa aalihi was’sallam) in comparision to the Khaliq (i.e. Creator) has limited and restricted sight but cannot say, he is blind without warranting Kufr. One can say, in comparision to Allah (subhanahu wa ta’ala) the honour/dignity of Prophet (sallallahu alayhi wa aalihi was’sallam) has limited/resctricted Izza [due to prohibition of elevating him to status of an Ilah] but cannot completely deny it or say he is Zaleel, without warranting Kufr. Unlimited/Unrestricted Izza is of Allah (subhanahu wa ta’ala) because all honour is of Him and only He has the right/honour to be worshipped with ultimate acts of honour/respect – worship. Part Five: Supporters of Maulvi Ismail Dehalvi argue that Maulvi Ismail Dehalvi did not mean every creation inclusive of Prophets and their righteous followers. So I would like to present a part of what Maulvi Ismail Dehalvi wrote: “Every person may he be great (i.e. bara) or lowly (i.e. chota), may he be Prophet (i.e. Nabi) or a saint (i.e.Wali) …” [Taqwiyatul Iman, Maktaba Khalil, Page 75] Note here Maulvi Ismail Dehalvi used words ‘bara’ (i.e. great) and ‘chota’ (i.e. lowly), and right after it used word Nabi and Wali. This indicates great person in his terminology is Prophet and lowly is a Wali. Islamicly speaking the Prophets are superior to Awliyah and Awliyah are lower in rank then Prophets. Therefore Maulvi Ismail Dehalvi counted Prophets amongst great (i.e. baray) in rank and righteous believers are lower in rank therefore they are stated to be lowly (i.e. chotay). In light of this Maulvi Ismail Dehalvi specificly targetted Prophets and Awliyah when he said compared to Allah (subhanahu wa ta’ala) they are more disgraced then a cobbler. In another part of his book he actually defines who is included in ‘bara’ (i.e. great) and ‘chota’ (i.e. lowly). He states: “Meaning, all humans are brothers of each other. One who is bara buzurq (i.e. great personality) that one is older/great brother. Therefore respect him like an older brother. And Malik of all is Allah (subhanahu wa ta’ala), worship is due to him. From this Hadith we learn that, Awliyah (i.e. saints), Ambiyah (i.e. Prophets), Imams and sons of Imams, and spiritual guides (i.e. Peer) and matyrs (i.e. Shaheed). Meaning all people beloved/near to Allah (subhanahu wa ta’ala) are human, and humble humans, and our brothers, but Allah (subhanahu wa ta’ala) granted them bara’ee (i.e. greatness), therefore they are our baray (i.e. elder/great) brothers. We have been instructed to obey their instructions. We are their chotay (i.e. younger/minor) therefore they should be respected like human beings.” [Ref: Taqwiyatul Iman, Page 80] This establishes absolutely clearly that Maulvi Ismail Dehalvi considered the Prophets and righteous of Ummah amongst the baray. Once he explicitly stated who the baray and chotay are according to him and then hinted at what he has stated by using words bara/baray and chota/chotay. He used these words as indicators so readers of his book can relate to his position of who baray/chotay are when they study the content of his book. Alhasil he considered the Prophets and righeous followers of the Prophets, including Prophet (sallallahu alayhi wa aalihi was’sallam) and his companions, as more disgraced then a cobbler. Part Six: Allah (subhanahu wa ta’ala) has stated, honour (i.e. Izza) is for Allah and for the Messenger and righteous believers, here: “They say, "If we return to Medina, surely the more honourable (al azza) will expel therefrom the meaner (a'zilla)." But izza (honour) belongs to Allah and His Messenger, and to the Believers; but the Hypocrites know not.” [Ref: 63:8] Note Allah (subhanahu wa ta’ala) included Himself, Prophet (sallallahu alayhi wa aalihi was’sallam) and righteous believers amongst the people of honour/dignity. The hypocrites have not been mentioned and this exclusion indicates they are disgraced (i.e. Zaleel). And therefore to say every creation is Zaleel - which is inclusive of all Prophets, righteous followers of Prophets – means one is indicrectly labelling them has hypocrites, and it is Kufr. Part Seven: In religion of Islam honour/dignity is connected with piety. So one maybe a chammar (i.e. cobbler) by profession but if he adhere to pillars of Islam and acts on good and abstains from prohibitions then such a cobbler is from righteous believers and honourable. Maulvi Ismail Dehalvi has statement indicates he considers all cobblers as disgraced. Part Eight: Also note the basic structure of the following statement Ismail Dehalvi is same as the one discussed in this section: "Allah's exalted glory is such that all Prophets and friend of Allah infront of Him are less then speck of nothingness." [Ref: Taqwiyatul Iman, page 74, urdu] And I leave it to readers to understand his statement. FiftySix - Maulvi Ismail Dehalvi – Will Die And Decay Into Dust: Part One: Maulvi Ismail Dehalvi quoted Hadith from Mishqat in which a Sahabi seeks permission to prostrate to Prophet (sallallahu alayhi wa aalihi was’sallam). Prophet (sallallahu alayhi wa aalihi was’sallam) questioned the companions will you prostrate to my grave when you pass by it? The companion responds he will not prostrate to his grave and Prophet said then don’t prostrate to me now. On this Hadith Maulvi Ismail Dehalvi deduces; Prophet (sallallahu alayhi wa aalihi was’sallam) is actually saying: "Meaning, I will one day die and then decay and will be part of dust." [Ref: Taqwiyatul Iman, page 81, Urdu] During my Deobandi days I had summed this as an error of Ijtihad. After properly studying the temperament of Maulvi Ismail Dehalvi – he was a michief maker and disrespectful (i.e. Gustakh) individual. Especially when he himself is reported to have said, I have used harsh language at times but after strife people will sort themselves out, here. Now I am of opinion this had nothing to do with Ijtihad, or mistake but this was deliberate attempt to belittle Prophet (sallallahu alayhi wa aalihi was’sallam) by putting words into mouth of Prophet (sallallahu alayhi wa aalihi was’sallam) for sake of Prophet’s (sallallahu alayhi wa aalihi was’sallam) tazleel (i.e. humiliation). Even the children who have never attended a Madrassa know that Prophets are alive in their graves and Allah (subhanahu wa ta’ala) has forbidden the earth to decompose their bodies. My understanding is that this knowledge is and was elementary, and Mawlana Ismail Dehalvi deliberately chose to write this to belittle Prophet (sallallahu alayhi wa aalihi was’sallam). Note he wrote; Prophet said, ‘mein bi ek din mar kar mitti mein milnay wala hoon.’ In Urdu words, khaq mein milna, mitti mein mil jana, mitti mein milna, are always used in meaning of, destroying something in such a fashion that it leaves no distinguishable sign between soil and the item destroyed. And such destruction with the usage of word mitti mein milna is always associated with negative conotations of dishonour, disgrace, and humiliation. If someone said, ham nay ussay itna mara kay ussay mitti mein mala deeya, it would mean we beat him so much that we made him worthless [like dust]. Or, utterly humiliated him with excessive beatings. In every such usage, meaning of humiliation and disgrace is part of it. Mawlana Ismail Dehalvi was also familiar with how typically this word was used. Despite this he attributed the words to Prophet (sallallahu alayhi wa aalihi was’sallam) that he the Prophet (sallallahu alayhi wa aalihi was’sallam) said: ‘mein bi ek din mar kar mitti mein milnay wala hoon.’ In other words Ismail Dehalvi wrote that Prophet (sallallahu alayhi wa aalihi was’sallam) said about himself; I will one day die become dust. Neither Prophet (sallallahu alayhi wa aalihi was’sallam) said this nor has a companion uttered such blasphemous words. Allah (subhanahu wa ta’ala) has honoured Prophet (sallallahu alayhi wa aalihi was’sallam) with life in his grave a more real life then earthly life, bestowed upon him the life of paradise. Part Two: Note, Maulvi Ismail Dehalvi attributed these words to Prophet (sallallahu alayhi wa aalihi was’sallam) and these words were his understanding and belief. Otherwise there was no reason for him to deduce/attribute if he did not believe the following for Prophet (sallallahu alayhi wa aalihi was’sallam): "Meaning, I will one day die and then decay and will be part of dust." [Ref: Taqwiyatul Iman, page 81, Urdu] O Muslims! I ask you: Will you anounce, or believe, due to your love/respect for your mother, or father, or daughter, or sister, or brother, or son, that she/he has died, and the body has decomposed, and has turned dust? Will your heart allow you to utter it? How could a Muslim/Momin utter and believe that the body of Prophet (sallallahu alayhi wa aalihi was’sallam) has turned to dust [due to decomposition]? When I realised the implications of what Maulvi Ismail Dehalvi had written, and realised what he believed, and what he is promoting by writing this book, I was stunned. I recited Shahadah again and again affirming my faith in Islam until I felt I am a Muslim. I repented and sought forgiveness of Allah (subhanahu wa ta’ala) for saying good and praising Maulvi Ismail Dehalvi. Part Three: Muslim scholars have routinely criticised Maulvi Ismail Dehalvi for his lack of good manners when adressing Prophets, and righteous scholars of Ummah. And the insults of Taqwiyatul Iman directed to Prophets and righteous men of Ummah are obvious to anyone with mustard worth of Iman in their heart. Due to the obvious disrespectful and insulting nature of Ismail Dehalvi’s statements in Taqwiyatul Iman his modern supporters have begun altering statements of Taqwiyatul Iman. And the statement in being objected in discussion is one of such statements which have been altered to conform to accepted belief and to remove disrespectful wording of sentence attributed to Prophet (sallallahu alayhi wa aalihi was’sallam). Proof of this can be found, here. Darul Kutub publishers altered the statement to: “Meaning, at least one day I will too die and get into lap of grave to sleep.” [Ref: Taqwiyatul Iman, Page 78, Urdu] This is proof of disrespectful nature of the statement. Had the statement been innocent and blameless there was no need for it to be altered. Part Four: Prophet (sallallahu alayhi wa aalihi was’sallam) has reported to have said that anyone who attributes to him deliberately something which he has not said such a person can occupy his place in hell, here. Anyone who attributes something which he has not stated is in hell fire. Where would he be who attributes to Prophet (sallallahu alayhi wa aalihi was’sallam) a statement in which Prophet (sallallahu alayhi wa aalihi was’sallam) is saying something which is belittling him? Such a person is in the deepest part of hell among the munafiqeen who have disbelieved in Islam after believing in it. FiftySeven - Finale Word On Maulvi Ismail Dehalvi And His Kufria Statements: My position on Kufria statements of Maulvi Ismail Dehalvi is that who ascribes for himself label of: Deobandi, or Shia, or Wahhabi, or Ahle Hadith, or Barelwi, or Sufi, or Aalim, or Allamah, or Shaykh, or Mufti, or Muslim, or Sunni, – whatever label one desires for himself, or is attributed to him – if he/she is intelligent [and not a minor, or intoxicated, or mentally handicaped] and is fully aware of insulting statements found in Sirat e Mustaqeem, and Taqwiyatul Iman. And chooses to defend these insults hurled against Prophet (sallallahu alayhi wa aalihi was’sallam) even after proof contradicting his/her position has been given to him from linguistic analysis and disrespect is established for him/her, and proof of insult of Prophet (sallallahu alayhi wa aalihi was’sallam) being major Kufr has been presented to him, and yet he/she chooses to defend these Kufria statements then such a person is Murtad and Kafir, even if he/she makes Taweel of statements with good intentions. And anyone who doubts the Kufr of such person is himself Kafir. My this position is consisten to all Kufria statements be they of, Maulvi Ashraf Ali Thanvi, Maulvi Qasim Nanotavi, Maulvi Khalil Ambethvi, Maulvi Rasheed Ahmad Gangohi. Anyone who is not aware of these Kufria statements and does not defend them then such a person has no blame upon him/her - in connection with these Kufria statements - irrespective of what ever label they use, or sectarian persuation they are of. After studying the entire details of controversial disrespectful statements found in Sirat e Mustaqeem and Taqwiyatul Iman, all the Husn e Zan which I had for Maulvi Ismail Dehalvi has seeped out of me. Maulvi Ismail Dehalvi is guilty of major Kufr and considering the confirmed, and established reports of – proofs of him being wrong were established to him, and he was requested to repent, and due to absence of varifiable confirmed and authenticated report of his repentance, I judged he was/is Murtad (i.e. apostate), and has died a Kafir. FiftyEight - Maulana Qasim Nanotavi – Issues Relating To Khatamiyyah: Coming to controversial statements of Maulvi Qasim Nanotavi in his Tahzir Un Naas. Like all typical Deobandis my arguments were: (i) Ala Hadhrat distorted the actual statements in such a fashion that he through his distortion made the statements appear to be Kufria and therefore duped the Arab scholar into attesting his Hussam Al Hamayn. (ii) Sayyidi Ala Hadhrat completely negated every Fadheelat (i.e. merit) by removing bil Zaat giving it impression that Maulvi Qasim Nanotavi believes there is no Fadheelat in Khatamiyyah. But in fact bil zaat fadheelat was negated not bil ardh fadheelat. (iii) Ala Hadhrat omitted the context of three statements to hide the actual meaning of statements so his Takfir could be justified. (iv) Sayyidi Ala Hadhrat changed created a uniform statement from various statements of Tahzir Un Naas to imply it is a single statement. Part One: All these and a lot more were derived from Faisla Kun Munazra of Maulvi Manzoor Ahmad Nomani. Maulvi Hassan Nananotavi was part of a debate: Imtina o Imqan e Nazeer (i.e. possibility of likness) possiable or not? In this debate he and his side used the Athar Ibn Abbas to argue that likeness of Prophet Muhammed (sallallahu alayhi wa aalihi was’sallam) is possiable and one exactly like him can is possible. On which the Ulamah of Khairabad, Badayoon, Breilly, Rampur, Lakhnow, Bombay, Dehli, issued the fatwah of kuffr. This created the need for debate between Maulvi Abdul Qadir Badiyoon (Sunni) V.S. Maulvi Amir Ahmed Sohwani. Maulvi Amir Ahmed Sohwani and Maulvi Hassan Nanotavi had same aqeedah. Maulvi Hassan Nanotavi believed in six khatam un Nabiyeen on six other planets, but believed that khatam of six planets are different and our Prophet is superior then all of them [Ref: Tadhir Un Naas, Page 1]. Maulvi Hassan Nanotavi wrote to Maulvi Qasim Nanotavi for clarification [for details see Tadhir Un Naas] after receiving answer in which Qasim nanotavi supported Hassan Nanotavi, he published it 1290 hijri/1873 [Ref: Tahzir Un Naas Ek Tehqeeqi Mutalia, Page 11] as Tadhir Un Naas, after which the Ulamah made Takfir of Qasim Nanotavi for denying khatamiat as well. And Maulvi Qasim Nanotavi was not happy about publishing of the material which we now know has Tadhir Un Naas. The root cause of this FITNA of 'Imtina o Imqaan e Nazir' was Taqwi'atul Iman written by Maulvi Ismail Dehalvi some 30 years before the need to debate this subject came up. He wrote: Allah (subhanahu wa ta’ala) could create millions of Muhammeds if He willed. And to sum it up from point view of Ahle Sunnat this point explains well the understanding of Ahle Sunnat on Imtina o Imkaan e Nazir: RasoolAllah is Khatam Un Nabiyeen [Last, Finale of Prphets] if Allah could create another six Prophet Muhammed then our Prophet Muhammed (subhanahu wa ta’ala) wasnt Khatam un Nabiyeen. All this happened some thirty years before Sayyidi wa Sanadi Imam Ahmad Raza Khan Barelwi (alayhi rehma) issued the fatwah of Kuffr on Maulvi Qasim Nanotavi. At that time Hassam Ul Haramain was no where to be seen, and the Ulamah of Ahle Sunnat charged Maulvi Qasim Nanotavi denying khatamiat due to the statements of tahzir un naas. Sayyidi Ala Hadhrat is only person who took this issue forward to Ulamah of Haramain and got their fatwahs some 30 years after Qasim nanotavi was originaly declared kaffir. Hassam Ul Haramain played no part in demonising Qasim Nantoavi or Tadhir Un Naas, the Ulamah who of Hind who spoke Urdu good enough had already declared him Kaffir without having any one being influenced in any way by the statements written in Hassam UL Haramian. These scholars already were fully familiar with the contents of Tahzir Un naas, and fully knew urdu read Tahzir Un naas some thirty years before Sayyidi Ala Hadhrat and declared him kaffir, sayyidi Ala Hadhrat only internationalised the issue by taking it to Ulmah of haramain. And this is even confirmed by your own Khalid Mehmood in his Mutalia e Barelwiat. Ibtaal Aghlaat e Qasimiyah (1300 Hijri) say 9 saal pehlay Tanbeeh Ul Juhaal Rad e Tadhir Un Naas was written by Maulvi Hafiz Baksh in 1291 Hijri. And Sayyidi Ala Hadhrat (rahimullah alayhi tallah) declared him kaffir some thirty years after the original ikhtilaaf, long before him scholars like Maulana Arshaad Hussain Rampuri, Maulana Fazal Rasool Badiyooni, Maulana Abdul Qadir Badiyooni, declared him kaffir. Sayyidi Ala Hazrat published his Hussam Ul Haramain 1324 (34 years after Tahzir Un Naas). During these thirty-four years Ulamah declared Qasim Nanotavi as Kafir and charged him of denying the Finality. So really Hussam Ul Haramain did not start this issue of Takfir of Qasim Nanotavi, rather the Ulamah were declaring him Kaffir before Ala Hadhrat surmised the points of Qasim Nanotavi and got fatwah from Hussam ul Haramian. And in subcontinent no one supported Qasim Nanotavi not even the Deobandis supported him, they didnt even deffend him, only one Deobandi maulvi supportd him. Every one in subcontinent was declaring him Kaffir, Sayyidi Ala Hadhrat just slapped on few more fatwahs of kuffr from Arab Ulamah. So those who say Arab schoalrs were decieved should take heed from the fact that 34 years before Hussam Ul Haramain Ulamah charged Qasim Nanotavi of denying finality, and opposing Ijmah e Ummat, and denying the meaning of khatam un nabiyeen as last finale of prophets. And these Ulamah read Urdu, understood Urdu, and spoke Urdu, wrote Urdu, and they had read Tahzir Un Naas long before Hussam Ul Haramains surmised aqeedah of Maulvi Qasim Nanotavi and then presented to Ulamah of Ahle Sunnat in Hijaaz. The Ulamah of Ahle Sunnat of subcontinent opposed Qasim Nanotavis statements soon after it was published. So the accusation that Sayyidi Ala Hadhrat mislead the Ulamah and thats why Ulamah of Haramain declared him Kaffir. And had the original been presented they wouldnt have declared him kaffir is baseless because Ulamah OF SUBCONTINENT were declaring him KAFFIR 34 YEARS BEFORE HUSSAM UL HARAMAIN on account of original Tadhir Un Naas. Sayyidi Ala Hadhrat only surmised the creed of Qasim Nanotavi and presnted that to Ulamah of Arab world on which he was already being declared kaffir for past 34 years. Part Two: In fact Maulvi Qasim Nanotavi had completely negated every Fadheelat. He wrote: “… awaam kay khiyal mein RasoolAllah (sallallahu alayhi wa aalihi was’sallam) ka Khatm hona ba-hee mani hey kay aap Ambiyah sabiq kay zamanay kay baad aur sab mein akhar Nabi hen magar ahle feham par roshan hoga kay taqaddum ya takhur zamani mein bil zaat kuch fazeelat nahin.” In other words the author has stated that there is absolutely no fadheelat for Prophet (sallallahu alayhi wa aalihi was’sallam) in coming earlier period or later era. If Maulvi Qasim Nanotavi had intended fadheelat bil ardh as Maulvi Manzoor Nomani claims then the statement in discussion should have read: “… taqaddum ya takhur zamani mein bil zaat kuch fazeelat nahin.” Meaning the word ‘kuch’ would not have been inserted in the sentence. Its presence in original indicates complete/absolute denial of Fadheelat and its absence could have allowed for the mafoom mukhalif which Maulvi Manzoor Nomani attempted to justify in his, book Faisla Kun Munazra. In Urdu when it is said: ‘Yar tumein kuch aqal nahin.’ It means: ‘My friend, you have no intelligence whatsoever.’ Or when it is used in: ‘Mein toh aaj khanay kay leyeh kuch be saath nahin laya.’ Meaning: ‘I have brought nothing with myself to eat, today!’ Its usage is to negate completely and Mauvli Qasim Nanotavi used it to negate every type of fadheelat, including fahdeelat bil ardh. This establishes that bil Zaat was not used as an opposite of bil Ardh. Nor Qasim Nanotavi believed in fadheelat bil ardh. My investigation has revealed that even if the word bil Zaat was omitted it would make no difference to meaning of statement: “… takhur zamani mein bil Zaat kuch fadheelat nahin.” Compare with: “… takhur zamani mein kuch fadheelat nahin.” Both statements mean exactly the same because the usage of ‘kuch’ in sentence ensures every type of fadheelat is negated – bil Zaat and bil Ardh. Importantly bil Zaat has not been used as a technical jargon but in linguistic meaning – in meaning: “… takhur zamani mein bunyadi tor par kuch fadheelat nahin.” In other words the statement is: ‘… being the [Prophet] in last/final era fundamentally is without any merit.’ And I already established its usage is uncalled for and even Maulvi Qasim Nanotavi did not employ it in his letter: “Khatm Un Nabiyeen ka mana sat'ti nazr waloon kay nazdeeq toh yahi heh kay zamana e nabvi (sallalahu alayhi was'salam) guzishta ambiyah kay zamanay say aakhar ka heh aur abh kohi nabi nahin ahay ga magar aap jantay hen kay yeh ek esi baat heh ke jis mein khatm un nabiyeen (sallalahu alayhi was'salam) kee nah toh kohi tareef heh aur nah kohi burahi heh phir: '… Muhammed (sallalahu alayhi was'salam) tum meh say kissi mard kay baap nahin heh...' kay jumlay ko is mani say kia talluq ...” [Ref: Anwar Al Najoom Tarjuma Qasim Ul Uloom, page 55] Please note, the Urdu statement of Tahzir Un Naas and Anwar Al Nujoom are identical in meaning. Yet Maulvi Qasim Nanotavi has not employed bil Zaat or an equivalent word. Coming to the issue that Sayyidi Ala Hadhrat presented position of Maulvi Qasim Nanotavi in such a way that it completely negated every type of fadheelat has been resolved in favour of Sayyidi Ala Hadhrat – just like Maulvi Qasim Nanotavi he expressed zero fadheelat. The issue of not using the Arabic word bil Zaat while translating from Urdu to Arabic also is resolved in favour of Sayyidi Ala Hadhrat because the author himself did not consider it important enough to include it in his letter to Maulvi Nazir Hussain. And in fact the linguistic analysis establishes that bil Zaat was not required. If it was used to hint mafoom mukhalif [of bil Ardh] then the usage of ‘kuch’ should have been absent. Now addressing Maulvi Manzoor Nomani’s point, if Sayyidi Ala Hadhrat was guilty of rejecting fadheelat bil ardh then Maulvi Qasim Nanotavi the author is also guilty of same crime.If Maulvi Qasim Nanotavi could express his position without bil Zaat and not be guilty of distortion of his own position, then so could Sayyidi Ala Hadhrat express it without bil Zaat and remain free from blame. In fact Sayyidi Ala Hadhrat used the word ‘aslan’ and Maulvi Qasim Nanotavi also used another form of same word in his book, Munazra Ajeeba – he used asal as a replacement of bil Zaat: “... Yeh baat kohi sahib nah samjay kay jesay aqs mushaba samaj lenh gay toh karam meh kuch tajwaz nah a'a jahay ga, kissi kism kee tahreef manavi, ya lafzi nah honay pahay gee balkay manavi lafzi mutabiq joon kay toon banay rahen gay. Idhar RasoolAllah (salallahu alayhi was's alam) ka asal hona aur auroon ka aqs aur zill hona sabat ho jahay ga jis say afziliat muhammedi salalalhu alayhi was'salam) roshan ho jahay gee. [Ref: Munazra Ajeeba, by Maulvi Qasim Nanotavi, Page 28] Now if statement highlighted was written in linguage of bil Zaat and bil Ardh then it would read as: ‘Idhar RasoolAllah (salallahu alayhi was's alam) ka bil Zaat [Nabuwat kay saath] hona aur auroon ka bil Ardh [Nabuwat kay saath] hona sabat ho jahay ga jis say afziliat muhammedi salalalhu alayhi was'salam) roshan ho jahay gee.” Even without the insertion of words the above quote from Munazra Ajeeba is evidently stating the same thing: “... agar khatamiat ba'mani osaaf zaati ba'wasf e nabuwat lee jeeyeh jesay is? nay arz kia heh toh phir siwahay RasoolAllah (sallalahu alayhi was'salam) aur kissi ko afrad e maqsood bil khalq meh say mamasil nabvi (sallalahu alayhi was'salam) nahin keh saktay balkay is soorat meh fa'qat Ambiya ke afrad e kharji hi per aap kee afziliyat sabat nah hogi afrad e muqadira per be aap kee afziliyat sabat ho jahay gee …” [Ref: Tahzir Un Naas] What I have established here is that word Aslan is perfect replacement for bil Zaat. Alhasil entire case which Maulvi Manzoor Nomani erected against Sayyidi Ala Hadhrat has fallen flat on his face. Part Three: Sayyidi Ala Hadhrat had no need to present the context because the statements were known to scholars. The Takfir of Maulv Qasim Nanotavi was being made thirty-four years before his book, Hussam Al Haramayn. Scholars of subcontinent preceeded Ala Hadhrat in Takfir of Maulvi Qasim Nanotavi and they were not dependent upon Hussam Al Haramayn. In fact when Maulvi Khalil Ahmad Saharanpuri fabricated Al Muhannad the Sunni scholar Qazi Fazal Ahmad Naqshbandi (rahimullah) wrote Anwar e Aftab e Sadaqat in which he explained the statements and many scholars who spokr Urdu as their mother-tongue attested to his Takfir of Maulvi Qasim Nanotavi. Further more Maulana Hashmat Ali (rahimullah) wrote Al Sawarim Al Hindiya in Urdu and in which original statements of Tahzir Un Naas were quoted in Urdu and nearly three hundred scholars attested to the staements of Tahzir Un Naas being Kufr. In fact, Muftis from Darul Uloom Deobandi declared Maulvi Ismail Dehalvi as Kafir and it was after a lot of bashing that they retracted their edict of Takfir. There is no excuse, nor valid reason, for you to accuse Sayyidi Ala Hadhrat of any distortion or misinformation. Part Four: It has already been stated; Sayyidi Ala Hadhrat (alayhi rehma) did not quote verbatim nor translated the statements verbatim. He stated the important parts of statements in his own words. Even if the statements of Tahzir Un Naas were quoted as they are, in order of appearance, and with quotation marks to indicate three separate statements, nothing would alter the Kufr found in the statements. It is an extremely petty and ridiculous objection. Part Five: I have deliberately omitted the Kufria statements of Qasim Nanotavi in discussion because if Allah (subhanahu wa ta’ala) permitted then articles will be written to address all aspects of Tahzir Un Naas. FiftyNine - Long Story Ending: There was much more that I could have written with regards to my studies but I cannot devote more time to writing this hence it has to end here. After studying disputed affairs between Ahle Sunnat Wal Jammat, Deobandism and Wahhabism I strongly felt and evidence indeed pointed to one direction; Ahle Sunnat – the orthodox Islam is the rightly guided sect due to their correct methodology, theology, and Fiqhi understandings. Therefore I have held to the teachings of orthodox Islam ever since. It was unfortunate that I binned my study note book otherwise I would have scanned provided a link for those who wanted to see my study notes. This long journey from nominally orthodox Muslim, to Wahhabism, to Deobandism, and to moderately informed orthodox Muslim taught me many valuable lessons about human nature. Apart from the obvious acquisition of knowledge. Including how hard it is to press delete, or admit fault, and not make Taweel of an error. All praises and thanks to Allah (subhanahu wa ta’ala) who guided me to religion of Islam and made clear to me what has confused many others and lead many astray. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi Footnotes: - [1] I am unsure about studying Nawaqid Al Islam in my Wahhabism years. Maybe it was in the first quarter of 2004 that I read it. I am under the impression that my Takfir madness was inspired by Nawaqid Al Islam of Muhammad bin Abdul Wahhab. Allah (subhanahu wa ta’ala) knows better. - [2] The simple Muslim only intended to say: ‘I will sacrifice a goat to gift the reward of this sacrifice to Shaykh Abdul Qadir Al Jilani (rahimullah) if Allah granted me a son.’ A Wahhabi contested saying this cannot be the meaning. It means person sacrifices the animal mentioning the name of Seikh Abdul Qadir Al Jilani (rahimullah alayhi ta’ala). I explained to him, person intends; I will sacrifice a ram reward of which is for Seikh Abdul Qadir Al Jilani (rahimullah). The name is mentioned or thought of while vowing hence the person says, I will sacrifice in the name of Seikh Abdul Qadir Al Jilani (rahimullah) or have sacrificed in the name of Seikh Abdul Qadir Al Jilani (rahimullah). The actual sacrifice is performed with: ‘Bismillah, Allahu Akbar!’, but my friend did not understand. So I quoted the Hadith in which it is stated Prophet (sallallahu alayhi wa aalihi was’sallam) sacrificed a ram on behalf of his Ummah. I told him one of your Aalim has written this [white lie]: ‘Prophet (sallallahu alayhi wa aalihi was’sallam) sacrificed an animal in the name of his Ummah.’ So tell me what did he mean by this? Trying to damage control, he said o he meant Prophet (sallallahu alayhi wa aalihi was’sallam) sacrificed a ram for sake of his Ummah so they receive the reward of sacrifice, but he could have expressed the same meaning differently which would have been better. I asked: So he didn’t say Prophet (sallallahu alayhi wa aalihi was’sallam) committed Shirk? […] Conclusion is, the innocent words of Muslims are twisted/distorted and given a meaning which the utterer never meant in eagerness to declare, Mushrik. - [3] If name of other then Allah (subhanahu wa ta’ala) is mentioned while sacrificing an animal then meat of the slaughtered animal is Haram, providing the slaughterer says; in the name of y [then proceeds to slaughter the animal]. But if the person says; I gift the reward of this sacrifice to my parents … [then says;] ‘Bismillah, Allahu Akbar!’ [the proceeds to slaughter the animal] then sacrifice animal is Halal. - [4] The following Hadith proves to call upon servants of Allah (subhanahu wa ta’ala) for help is permissible: “Abdullah bin Ahmed bin Hanbal (rah) said that he heard his father (Imam Ahmed) who said: I performed Hajj 5 times, thrice on foot and twice on ride or he said thrice on ride and twice on foot, once when I was on foot I lost my way hence I started to exclaim this: O Allah’s servants show me the way, I kept on repeating this until I came back on track.” [Ref: Shu’ayb ul Iman, Vol6, P128, H7697, by Imam Baihaqi] Hence saying: ‘O Ali help!’ is calling upon servant of Allah (subhanahu wa ta’ala). Note authenticity of Hadith is contested and there is difference of opinion regarding its authenticity. Some scholars graded it Hassan (i.e. Good) others as Dhaeef (i.e. Weak). Those who graded it Hassan acted on this Hadith. Important point is, Shirk is so fundamental and clear and distinguishable from Tawheed that one cannot expect the Imams of Hadith of not knowing Tawheed/Shirk. For the sake of argument, they made mistake in grading the Hadith and they classified it Hassan but if calling to servants of Allah (subhanahu wa ta’ala) was Shirk, then how could they not know they were acting on a Shirk. O I get it, they made mistake in grading the Hadith [which is a possibility – at least one of two parties got it wrong] but they also didn’t know Tawheed properly and Shirk this is they acted on the Shirk of Hadith – stupidity of worst type. Example: “Umar narrated from Abu Bakr, narrated Uthman, narrated Ali, narrated Hassan, narrated Hussain, narrated Muawiyah, narrated Yazid, narrated Sufyan at-Thawri and from him heard Abu Hanifah, Prophet said: ‘Allah has a son – who is Isa ibn Maryam.’” Will any sane intelligent human being who has read Quran once in his life even want to discuss or even want to argue about chain of narrators? No need to get entangled with Sanad because the Matan (i.e. Text) of Hadith clearly teaches Shirk. Point is if the Hadith of calling to servants of Allah (subhanahu wa ta’ala) taught Shirk Imams of Hadith would have known immediately its Shirk and as such they would not have practiced it. Bottom line is asking the servants of Allah in general or specific is not Shirk. - [5] As part of this, I was told kissing the hands/feet of scholars was Shirk, thinking of Prophet (sallallahu alayhi wa aalihi was’sallam) in prayers with respect/love leads to Shirk. When ever miracles of Prophet (sallallahu alayhi wa aalihi was’sallam) were discussed we deliberately stated; he performed them bi iznillah (i.e. with permission of Allah), so people do not consider him special but think of him as I was human being and if there was any weakness in any Hadith we were told to capitalize on this and challenge the authenticity of the Hadith or at least say authenticity is disputed or it is not Sahih but Hassan – which means its not 100% valid proof that event took place but there is some probability of doubt. This worked well with Wahhabi minded people, soon as they hear Hadith is not Sahih but lesser – Hassan, it made them feel better. We were pleased with sacrificing the Fadhail (i.e. merits) of Prophet (sallallahu alayhi wa aalihi was’sallam) for sake of Tawheed. Anyone mentioned a merit of Prophet (sallallahu alayhi wa aalihi was’sallam) we will be the first ones to say, yeah this Hadith is not Sahih but Hassan. Our effort was to introduce element of doubt in the Hadith. Let me explain how this damaged the standing of Prophet (sallallahu alayhi wa aalihi was’sallam) and how it removes the love of Prophet (sallallahu alayhi wa aalihi was’sallam) from the hearts of believers. Scenario, a man brings up a child, from day one, loves the child, buys toys, spends hours playing with the child, provides best education, and the child in turn equally loves the man. The twist, on the 18th birthday, the mother turns to the supposed father/child and tells them, he is not your father and this is not your biological child, this child is product of one night stand intercourse – here is the DNA test to prove it. The question, suppose you are that man, think about it, how would you feel toward that 18 year old child, will you continue to love and care, as you did? You might still be in good relationship with the child and support and provide but the bond between you and that 18 year old will never be the same. Point is a Muslim, who has believed this Hadith is Sahih and the merit mentioned in the Hadith is of Prophet (sallallahu alayhi wa aalihi was’sallam), once he is told this Hadith is not as he believed his feel for this merit will never be the same. And if a person is constantly exposed such criticism of Hadith which establish merits of Prophet (sallallahu alayhi wa aalihi was’sallam) then eventually the love/respect both will be lost. It is hard to believe but this was taught in order to distance person from Prophet (sallallahu alayhi wa aalihi was’sallam) so the person can cultivate Tawheed in his heart. We use to say look Prophet (sallallahu alayhi wa aalihi was’sallam) was a ordinary man like me and you and the proof of this is that he could not perform any miracles and to support this we quoted verses of Quran in which Allah (subhanahu wa ta’ala) quoted the polytheists who said; why aren’t signs given to him … If someone quoted a Hadith response was; Allah (subhanahu wa ta’ala) performed the miracle through him not Prophet (sallallahu alayhi wa aalihi was’sallam). I remember one person use to frequently say, Prophet Muhammad was the vessel through which Allah (subhanahu wa ta’ala) achieved His objective. He would then give example of a phone and say, see a person delivers the message via phone and after listening to phone message people are impressed and become Muslim, now what is the merit of phone? So he equated Prophet (sallallahu alayhi wa aalihi was’sallam) being the phone via which the miracle was performed. He would say, just like there is no merit of phone due to the message there is no merit for Muhammad (sallallahu alayhi wa aalihi was’sallam) if Allah (subhanahu wa ta’ala) performed miracle through him. Every effort was made to make Prophet (sallallahu alayhi wa aalihi was’sallam) a ordinary man. If someone quoted Hadith in which Prophet (sallallahu alayhi wa aalihi was’sallam) said to a companion you are going to paradise. We had to do a ‘put-down’ otherwise Tawheed was in danger. We had to counter argue, Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) didn’t even himself know if he was going to paradise. All this to ‘ensure’ Tawheed of Allah (subhanahu wa ta’ala) is not challenged and Muslim ‘rightly’ cultivates Tawheed of Allah (subhanahu wa ta’ala). We were told people have too much love/respect for Prophet (sallallahu alayhi wa aalihi was’sallam) even greater then for Allah (subhanahu wa ta’ala) therefore people commit Shirk and we should remove it and ensure love/respect of Allah (subhanahu wa ta’ala) is greater in their hearts then love/respect of Prophet (sallallahu alayhi wa aalihi was’sallam). Unfortunately I was part of these disguised disbelievers and employed all these tactics and anyone who associates with these people can test this see how they go over the board with attempt to weaken a Hadith which establishes merits of Prophet (sallallahu alayhi wa aalihi was’sallam). But fabricated Ahadith which support their Wahhabi ‘Tawheed’ and ‘Shirk’ will be employed whole sale without ever questioning the Sanad of Hadith.

TwentyTwo - My Conversion To Deobandism: I was aware that Deobandis like Wahhabis believe Muslims are engaged in Shirk but because they had not stated people of Arabia have fallen into major Shirk, which Wahhabism did/does teach. I was willing to reconcile the deobandi belief and tolerate understanding that ‘Muslims’ of subcontinent are indeed ‘Mushriks’ due to their practices. I had found no explicit evidence to suggest, nor realised implicit evidence in support of the understanding that Muslims of entire world will be free from major Shirk. I judged on explicit mention of Arabia in Hadith hence came to believe only Arabian Peninsula will be free from major Shirk until after the death of Muslims.[30] The issues relating to attributes of Allah (subhanahu wa ta’ala) such as Yadh (i.e. hand), Wajh (i.e. face), Saaq (i.e. shin) and others were not really problematic because I came to reconcile views of Shaykh Ibn Taymiyyah on these attributes with Maturidi Muwaffidah, believing Shaykh Ibn Taymiyyah is proponent of Tafwid but in his unique way.[31] So with few minor tweaks and adjustments I was a Deobandi and I had no difficulty in assimilating into Deobandism. Note, Deobandism and Wahhabism have between them only a single major issue [of attributes mentioned earlier in this section] in difference. The Tasawwuf aspect of Deobandism which involved purification of ones self was/is never really objected. And I was never part of Sufi side of Deobandism nor the people who introduced me to Deobandism were into Sufi roots of Deobandism. I cannot recall any of them ever mentioning about Kashf (i.e. unveiling), Muraqba (i.e. meditation) pledging obedience to a Shaykh, narrating miracles of saints. Looking back, I suspect my associates were Mamati Deobandis [which is a off-shoot of traditional Hayati Deobandism] because Mamatiyyah have distanced themselves from Sufi side of Deobandism maybe not completely but enough to not to persuade people to engage in it.[32] Note, adjustments required to fit into Deobandism were made without any persuation of Deobandi members. Nor there was any material on subject of Tafwid produced by Deobandis which influenced me to adopt position of [Maturidi] Muwaffidah. TwentyThree – My Mission As A Fan Of Maulana Jhangvi: As a Deobandi and of course part of Haq Nawaz Jhangvi fan club the top priority was to spread the message of Haq Nawaz Jhangvi which was simple – Shia are Kafir and this has to be made part of Pakistani constitution. As a result of these activities I had to propogate the message to ‘Barelwi’ friends, family members, and over the internet. While trying to gain converts for this cause amongst Muslims I was always met with hostility by those who knew about religion. Many times I was accused of being disrespecter, insulter of Prophet (sallallahu alayhi wa aalihi was’sallam) but always dodged these accusations and refused to debate/discuss them with Muslims because I was never exposed to this side of Deobandism. Even though I had read Taqwiyat Ul Iman I had not realized the disrespect and insults directed at Ambiyah (alayhis salaam) and Awliyah of Allah. Note, my focus was to enroll people into mission of Maulana Haq Nawaz Jhangvi. Even when I was quoted material of Taqwiyat Ul Iman by Muslims to point out disrespect of Prophet (sallallahu alayhi wa aalihi was’sallam) by Shah Ismail Dehalvi I ignored the allegations, and never read material quoted nor engaged in discussion regarding these allegations for ‘greater’ good, and by that I mean for mission of Maulana Haq Nawaz Jhangvi. Coming back to where I left of, a Muslim provided me link of a video of Maulana Kokab Noorani in which he quoted books of Deobandi major scholars and attempted to prove that these people insulted Prophet (sallallahu alayhi wa aalihi was’sallam). I viewed some parts of video recording and reffered it to the members of Jhangvi community regarding the allegations levelled against Deobandi scholars and sect as whole. This started a chain of events which resulted in me being dragged into thick of Deobandi and Muslim issues of dispute. To know the ‘truth’ of these allegations levelled against Akabir Ulamah e Deoband (i.e. the great scholars of Deoband) I was instructed to read books written by major Deobandi scholar in defense of Deobandi major scholars. The very first book was, Al Muhannad Wal Mufannad by Khalil Ahmad Saharanpuri which was followed by Ash-Shahab Us-Saqib by Maulana Hussain Ahmad Madni. There was another book Taudheeh Ul Bayan Fi Hifz Ul Iman and this was also written by Maualana Hussain Ahmad Madni.[33] I am in doubt regarding when I read Ibaraat e Akabir of Maulana Sarfaraz Khan Safdar - in the early period of my Deobandism or middle. Even though Maulana Sarfaraz Khan Safdar is prominent apologist of Deobandism I cannot recall reading any of his books apart from the mentioned and even regarding that there is doubt. Other books were also read such as: Faisla Kun Munazra [original material prepared] by Maulana Manzoor Nomani, Bawariq Ul Ghayb by Maulana Manzoor Nomani, Munazra Ilm Ghayb [account of debate compiled] by Maulana Muhammad Ata’ullah Qasmi, Fat-ha Bareilly Ka Dil Kash Nazara[34] [account of debate compiled] by Maulana Muhammad Rafaqat Hussain. I also read Maulana Saeed Ahmad Qadri’s[35] book, Ahle Sunnat O Ahle Biddat Ki Pechan. In addition to these mentioned books many other were studied from Deobandi side naming them is not really important. Despite reading these books I have to say they did not sway me to follow Deobandi teachings but discussions on Jhangvi community were the main cause of my conversion to Deobandism hence I will mention some of the discussions which I had on the forum. TwentyFour - Noor Or Bashr Debates: As mentioned in part nine I was caught in Noor or Bashr (i.e. human) dispute. I was told that Prophet (sallallahu alayhi wa aalihi was’sallam) is Bashr and various verses of Quran were quoted to support this position. I was adamant that he is also Noor. They agreed that he is also Noor but Noor of guidance. They reasoned what is Noor cannot be Bashr because they are two opposites and they cannot be combined in one being.[36] And to this reasoning I agreed after all my logic told me two different creations cannot be one, cannot co-exist in one, or morph from one to another. I noted that Muslims always stated they believed Prophet (sallallahu alayhi wa aalihi was’sallam) to be Bashr and Noor but the Deobandis presented the dispute as Noor Or Bashr – meaning they always debated/discussed the issue as if the Muslims negated Bashariat of Prophet (sallallahu alayhi wa aalihi was’sallam) and only believed in his Nooraniat. Coming back to subject of Nooraniat, I presented the verse of Nooraniat: “O People of the Scripture, there has come to you Our Messenger making clear to you much of what you used to conceal of the Scripture and overlooking much. There has come to you from Allah a Noor and a clear Book.” [Ref: 5:15] I presented the quoted verse and stated that Muslims believe he is Noor according to this verse and the commentators have stated Noor refers to Prophet (sallallahu alayhi wa aalihi was’sallam). It was argued that Noor here refers to Quran because in many verses of Quran Noor is used for Quran, Taurat, etc. I agreed with them but said so why have the commentators stated that in this verse the word Noor reffers to Prophet (sallallahu alayhi wa aalihi was’sallam)? It was explained that, yahdi-bihillahu is singular and wa (i.e. and) between nooruv wa kitabum is Tafseelia (i.e. further explanation) of Noor. In other words, if there were two things being mentioned then the singular would have been plural (i.e. yahdi bihikum ullah) and because it is singular it is proof that and between noor and kitab is explanatory – hence Noor is Kitab.[37] If I had better sense I would have realised and would have reasoned and questioned; the commentators who stated Noor refers to Prophet (sallallahu alayhi wa aalihi was’sallam) were the cream of classical Islamic scholarship, and Arabic was their first language, and they also knew grammar just as good if not better then why would they state Noor refers to Prophet (sallallahu alayhi wa aalihi was’sallam)? And are they heretics like the ‘Barelwis’ or is the office of Ifta is only in action against Muslims? Unfortunately, my lack of knowledge and comprehension meant they got better of me in discussions. Statements of Mufti Ahmad Yar Khan Naeemi (rahimullah) and others were presented as ‘proof’ that Ahle Sunnat do not believe in Bashariat of Prophet (sallallahu alayhi wa aalihi was’sallam). Yet in reality the quotes were about adressing Prophet (sallallahu alayhi wa aalihi was’sallam) as Bashr and saying Prophet (sallallahu alayhi wa aalihi was’sallam) is Bashr like me/you. In other words the statements were bemoaning lack of Adab (i.e. respect) in saying, he is Bashr like me/you. In other words they took the statements of Muslim scholars out of their context and assigned to them a meaning which was never had nor their authors intended. The worse part is that I never actually bathered to read the quotes/refferences to see if the content matches with what they are alleging. I read what they wrote, and skipped the references trusting Deobandis, and took their allegations as truthful. At the end when the boggie man was standing, then they came with verses of Quran which establish Bashariat, to refute what was nothing but figment of their imagination, yet I was in awe of Deobandi scholarship and knowledge. TwentyFive – Shadow Of Prophet (sallallahu alayhi wa aalihi was’sallam): Issue connected with Nooraniat of Prophet (sallallahu alayhi wa aalihi was’sallam) is Zill (i.e. shadow) of Prophet (sallallahu alayhi wa aalihi was’sallam). Ahle Sunnat believe Prophet (sallallahu alayhi wa aalihi was’sallam) did not have shadow because he was Noor. The group of Deobandism I associated with did not believe in his Nooraniat hence they disputed this issue as well. They argued Prophet (sallallahu alayhi wa aalihi was’sallam) did have shadow and quoted me various Ahadith to prove that he did have shadow. I could not argue against their evidence hence I had to submit my judgment in favour of their position.[38] TwentySix – Knowledge Of Ghayb Debate: Then subject of Ilm Al Ghayb was discussed in Jhangvi community. On the topic of Ghayb my basic understanding of what constitutes Ghayb was in accordance with Ahle Sunnat hence I understood the Ahadith in which Prophet (sallallahu alayhi wa aalihi was’sallam) saw hell/paradise and heard the cries of people in graves, and seeing Musa (alayhis salaam) performing prayers in grave and informing about the events of future as him knowing knowledge of Ghayb. But during the heated discussions I was quoted verses of Quran which indicated Prophet (sallallahu alayhi wa aalihi was’sallam) did not have knowledge of Ghayb and if he had knowledge of Ghayb he would have amassed wealth. Coupled with verses of Quran which affirm Ghayb for Allah (subhanahu wa ta’ala) I eventually accepted only Allah (subhanahu wa ta’ala) knows Ghayb and not Prophet (sallallahu alayhi wa aalihi was’sallam). The only conflicting point remaining in my understanding was according to the definition of Ghayb Prophet (sallallahu alayhi wa aalihi was’sallam) knew Ghayb. It was explained to me, that Prophet (sallallahu alayhi wa aalihi was’sallam) did not have knowledge of Ghayb but only had itla alal ghayb, amba al ghayb, akhbar al ghayb, mushayda alal ghayb, but not ilm ghayb. I was told all the evidences which I consider to be evidence for Ilm Al Ghayb is either mushayda alal ghayb or amba alal ghayb ... but none qualifies as valid evidence for Ilm Al Ghayb. To further cement I was informed that what is revealed, seen, heard, is not ghayb, Prophet (sallallahu alayhi wa aalihi wa’sallam) saw, heard, and he was told by Gibraeel (alayhis salaam) therefore it was not Ghayb. Pondering over what I was told and not knowing any better and ability to distinguish truth from falsehood I accepted and put it behind me blaming my lack of knowledge. Also subject of qull (i.e. all) Ghayb being given to RasoolAllah (sallallahu alayhi wa aalihi was’sallam) was discussed regarding which I had zero knowledge. Deobandi members informed me and explained the termonology of ‘Qull Ilm Ghayb’ employed by Muslims, by stating that the belief of Barelwis is that Prophet (sallallahu alayhi wa aalihi was’sallam) possesses all (i.e. qull) knowledge of Ghayb of Allah (subhanahu wa ta’ala) which they said is major Shirk and termed it shirk fil ilm (i.e. polytheism in knowledge). And I could not have agreed with anything less then this verdict after being informed of what the Ahle Sunnat believed. Due to all this, I had come to believe as vile, and disgusting Maulvi Sadiq Kohati and took same position as him which he took in Munazra against Muslim Aalim, Maulana Abdul Tawab Ucharvi.[39] TwentySeven – Hadhir And Nazir: By the time the subject of Hadhir Nadhir was discussed I had fallen in line with Jhangvi community’s environment and developed friendships with the members of forum. And anyone familiar with how associations work will connect with the following, easiest way to change someone’s belief is to befriend them gain their trust and never contradict them but agree with them and then refute them.[40] It’s a tactic which never fails. Coming back to subject of Hadhir Nadhir about which I had zero knowledge apart from remembering that words Hadhir Nadhir were part of slogans used in Mawlid marches. Slogan: Hazir O Nazir? Response: Sallallahu (i.e. peace be upon him)! So there was absolutely no resistance on this topic. Looking back then I can honestly say I had no idea what the words Hadhir Nadhir actually meant. I was told the words Hadhir means omnipresent Nadhir means omniscient (i.e. all seeing, all knowing). With it I was told Barelwi’s believe Prophet (sallallahu alayhi wa aalihi was’sallam) was present/Hadhir every where. I deduced that they mean physically or in meaning of soul of Prophet (sallallahu alayhi wa aalihi was’sallam) being present in all places hence knows and sees everything. The verdict according to Deobandi/Salafi definitions of Shirk was; to believe Prophet (sallallahu alayhi wa aalihi was’sallam) is Hadhir Nazir is Shirk. I was told; there is not a single Ayat/Hadith in which Prophet (sallallahu alayhi wa aalihi was’sallam) is stated to be Hadhir Nazir explicitly, and Barelwi’s have distorted many verses of Quran to prove their point. As stated earlier, I was aspiring to be next Shaykh Ahmad Deedat (rahimullah alayhi ta’ala). Being fan of Shaykh Ahmad Deedat (rahimullah alayhi ta’ala) I was programed to demand and believe explicit evidence from Christians – Shaykh Ahmad Deedat (rahimullah alayhi ta’ala) demands: One, single, unequivocal verse, where Jesus said I am God, or worship me. This style of demanding clear, explicit, emphatic evidence, had stuck with me even when judging Islamic issues as well. Hence none could produce it and therefore I was not willing to entertain the creed of Hadhir Nazir. Also I remember listening to a speech of Deobandi Maulvi whose line of argument against Hadhir Nazir was, if Prophet (sallallahu alayhi wa aalihi was ‘sallam) was Hadhir Nazir every where then why did he go to Arsh for Meeraj he should have already been there. If he was Hadhir Nazhir then why the migration from Makkah to Madinah – one goes from a place to another to be present at the destination this proves he wasn’t Hadhir Nazir. Unfortunately I cannot remember the name of Deobandi Aalim. Anyway at that time speech of Mawlvi made perfect sense and went well with the logic/rational line of thinking [I was heavily influenced by Shaykh Ahmed Deedat rahimullah alayhi ta’ala and his logical and rational way of refuting Christian opponents] so this made perfect sense to me and appealed to me. The Maulvi continued … if one believes he is Hadhir Nazir then he believes Prophet (sallallahu alayhi wa aalihi was’sallam) was Imam during the prayers and he was muqtadi (i.e. one performing prayer behind a leader i.e. Imam) and he argued this Hadhir Nazir is foolishness due to it. Considering what was said and how Hadhir Nazir was defined to me I had no qualms about rejecting and declaring this to be Shirk – according to Salafist/Deobandi definition of exclusivity of attributes. Once I submitted my intellect to the mercy of members of forum. They provided me many ‘evidences’ to refute creed of Hadhir Nazir. They taught me to argue on basis of Ahadith, Prophet (sallallahu alayhi wa aalihi was’sallam) was not Hadhir Nazir if he was he would have known some of his companions became apostates after his death. He would not have addressed the apostates as companions had he known they had desserted religion of Islam and if he was Hadhir Nazir he would have known this. The angel informed Prophet (sallallahu alayhi wa aalihi was’sallam) that they had become apostates after his death if he was Hadhir Nazir angel would have had no need to tell him this because he would have known this by seeing it. There were many such arguments tailored to refute creed of Hadhir Nazir but praise be to Allah (subhanahu wa ta’ala) who guided me and showed me the way of the Islam and enabled me to learn and refute the non-sence with sound reasoning and firm evidence. TwentyEight – Sinless Prophet Or Sinner Prophet: As far as my knowledge goes, or at the very least I remember, all Deobandis believe Prophet (sallallahu alayhi wa aalihi was’sallam) is free from major/minor sins in books of creed. Despite this belief their Urdu translations of Quran have not demonstrated this belief. Maulana Fateh Muhammad Jalandhari and Maulana Ahmad Ali Lahori, attributed sin to Prophet (sallallahu alayhi wa aalihi was’sallam) in their translation of verse, 48:2. Yet the classical texts of Islamic creed such as: Fiqah Akbar by Imam Abu Hanifah (rahimullah alayhi ta’ala), Sharh Fiqah Akbar by Mullah Ali Qari (rahimullah alayhi ta’ala), Sharh Muwaqif by Syed Shareef Al Jurjani (rahimullah alayhi ta’ala) and Tamheed Abu Shakoor Salmi (rahimullah alayhi ta’ala), all unanimously stated Prophets are free from, mistakes, detestable actions, and major/minor sins, before and after receiving Prophet-hood. Due to the issue of Masoomiat (i.e. innocence) of Prophets from sins being disputed mainly by Ahle Hadith [non-conformist Wahhabi sect from subcontinent] I briefly researched on verse 45:2. After reading the Urdu translation of these two scholars I came to believe Prophets including Prophet (sallallahu alayhi wa aalihi was’sallam) did commit sins. TwentyNine – Celebrating Mawlid Of Prophet (sallallahu alayhi wa aalihi was’sallam): During my Salafi years I was vehemently opposed to celebrating Mawlid of Prophet (sallallahu alayhi wa aalihi was’sallam) but upon reading the Fatawah (i.e. edicts) of Deobandi scholars I attempted to understand why would they permit celebration of Mawlid even though it was a innovation. I reasoned, if it was part of Deobandi sects features as it is central to Barelwis [aka Ahle Sunnat], or even if it wasn’t central but were known to celebrate it, then it would make sense that they would be flexibile. Yet the fact is, Deobandis are far from celebration of Mawlid just as Salafis were but one side demonised it as a sinful, heretical, and celebration of which takes to hellfire, and the other side allows it if certain conditions are met. My logic was, there has to be some reason for this flexibility shown by Deobandi scholars. I had to investigate this and to do this I had to begin from the beginning – revaluating my understanding of innovation. Thirty – Closure Of Jhangvi Group: Due to hostile and vulgar envoriment created by Deobandi and Shia members of Jhangvi community the community was closed due to infringment of rules. This resulted me loosing contact with members of community but this happened at a time when I was moderately informed Deobandi about teachings of the sect. Once I had lost touchwith my influences and got out of my comfort zone I began promoting positive image of Deobandism. Often I would high light similarities between Ahle Sunnat and Deobandism to bait members of Ahle Sunnat. I would point out to Deobandis being Hanafis, Ashari/Maturidi, followers of four Sufi Tariqahs (i.e. ways), Qadri, Naqshbandi, Soharwardi, Chishti, and point to both Barelwi and Deobandi having same ciraculum in Madaris, Muftis of both sides attesting Fatawah (i.e. edicts) of each other, their recitation of Shajra, Wazaif, Durud Shareef, point out so and so scholar wrote book on Fadhail of Durud Shareef, play down the differences, say the Maulvis lack of knowledge this is why they accuse of being Gustakh. Of course all this was done to ‘guide’ a Barelwi to correct understanding of Islam and intention was not to bait a unsuspecting Muslim. The result of this strategy was that the TakeAway I worked at, its staff gradually began leaning toward Deobandi side. First I influenced my relative and he began to lean toward Deobandi side and bit of push from his Deobandi friend he joined the Deobandi cause. Me and my relative began to influence the staff with similar stratgey and his went on for about a year or so until most of the staff was pro-Deobandi but maybe not Deobandi. And then … ThirtyOne – Defender Of Deobandi Elders: In the beginning I was not aware actually what Ashraf Ali Thanvi himself wrote in his book Hifz Ul Iman.[41] And my understanding of his statement was based on Al Muhannad. Even if I was aware of the actual statement I very much doubt it would have made any difference to my convictions because I understood the controversial statement as saying, possessor of limited/partial knowledge of Ghayb cannot be Alim Ul Ghayb. If possessor of limited/partial knowledge of Ghayb was given the title of Aalim Ul Ghayb then every person, animal, madman, knows something which another does not know, so they all should be given the title of Aalim Ul Ghayb therefore why attribute this title uniquely to Prophet (sallallahu alayhi wa aalihi was’sallam)! Note this understanding was of course result of Al Muhannad because Mawlana Thanvi did not explicitly state this. In those days I didn’t comprehend nor grasped the Ahle Sunnats view point and the reason of their opposition to what Maulana Ashraf Ali Thanvi wrote. Members of Ahle Sunnat argued with me, Maulana Thanvi has compared the knowledge of Prophet (sallallahu alayhi wa aalihi was’sallam) to commoners, animals, children and madman by using word ‘e-sa’ (i.e. like, such). Upon investigation and looking up Hifz Ul Iman, I found the statement to be different from what author of Al Muhannad had presented but agreed with explanatory additions made in Al Muhannad to explain the text of Hifz Ul Iman. Despite the best efforts of members of Ahle Sunnat I remained unmoved and continued to defend the statement as understood by me. Due to firm conviction that agitation against scholars of Deoband was just invented. The cause of this conviction was statement of Hifz Ul Iman which I found to be hundred percent in line with teaching of Islam and insistance of members of Ahle Sunnat to convince me; it is disrespectful, only resulted me dismissing scholarship of Ahle Sunnat. Hence when the issue of Mawlana Ashraf Ali Thanvi’s disciple reciting Durud upon Mawlana Ashraf Ali Thanvi with the following words: "Allahumma salli ala sayyidina wa nabeeyina wa maulana Ashraf Ali ..." and reciting Kalimah of Thanvi: ‘La Ilah-ha Il-Allah Ashraf Ali RasoolAllah.’, came to be discussed with me I never really paid any attention and took typical Deobandi line of response – it was dream.[42] I could not muster the courage to defend statement of Maulana Ismail Dehalvi in Sirat e Mustaqeem in which he stated - to focus toward Prophet (sallallahu alayhi wa aalihi was’sallam) in Salah is worse then drawning in thoughts of your bull and donkey due to fear of Shirk. Despite this I always believed that he had good intentions and what he wrote was to prevent Shirk creeping into prayers. Also states of Ismail Dehalvi, "… every creation may he be great or lowly compared to exalted status of Allah is more disgraced then a cobbler." [Ref: Taqwiayatul Iman, page 20, Urdu] "Allah's exalted glory is such that all Prophets and friend of Allah infront of Him are less then speck of nothingness." [Ref: Taqwiyatul Iman, page 74, urdu] My understanding of these statements was that creation is indeed nothing compared to Allah (subhanahu wa ta’ala) hence what Mawlana Ismail Dehalvi wrote is absolutely fine. Only over zealous impassioned by jealousy due to success of Deobandis in converting Barelwis has resulted in antagonism against Mawlana Ismail Dehalvi. The following statement like the statement of Sirat e Mustaqeem I could not come to defend, "I will one day die and then decay and will be part of dust." [Ref: Taqwiyatul Iman, page 81, Urdu] It was agreed by all Muslims that Prophets are alive in their graves and their bodies do not decompose and there is plenty of evidence to support this position of Muslims from books of Ahadith. I placed this into category of Ijtihadi mistakes made by Mawlana Ismail Dehalvi. Kufria statements of Maulana Qasim Nanotavi were discussed with me but my response was typical Deobandi polemic, first; Ala Hadhrat distorted the actual statements in such a fashion that he through his distortion made the statements appear to be Kufria. Second, Sayyidi Ala Hadhrat completely removed the word bil Zaat to negate every Fadheelat (i.e. merit). Thirdly, Ala Hadhrat omitted the context of three statements to hide the actual meaning of statements. As I read from Mawlana Manzoor Nomani’s book I translated it into my response. Never actually compared what Sayyidi Ala Hadhrat wrote of Tadhir Un Naas in his Hussam Ul Haramain, nor actually read Tadhir Un Naas myself, just repeated material of Mawlana Manzoor Nomani without verifying anything. ThirtyTwo – Disagreement Over Definition Of Innovation: My earliest disagreement with Deobandism was based on understanding of subject of innovation. I had learnt every innovation was evil and there is no good innovation. In the first time reading of Tazkirat Ul Ikhwan of Ismail Dehalvi I was not aware of differences in definition of innovation and even if I was aware I must have either deliberately suppressed the desire to investigate the difference or ignored it. In the second reading of book, then I was more in tune with sectarian differences. So I took notice of material in Tazkirat Ul Ikhwan.[44] What Ismail Dehalvi wrote is fundamentally reflected by me in the introduction of following article, here. And I decided to investigate his statement to see if it was in accordance with the teaching of Quran and Ahadith – outcome was decisively in favour of Ahle Sunnat. In other words, classification of innovation as good and bad was substantiated. This went against my understanding of innovation according to which every innovation was bad. Despite this I held to the definition taught to me by Wahhabi friends [which was never challenged or refuted by Deobandis] simply because Shah Ismail Dehalvi had termed the difference of definitions as a valid form of difference. Hence I saw no reason to leave Deobandism or doubt it’s basis. My understanding remained same, innovations into Islam are not prohibited, period. ThirtyThree - Learning Islamic Understanding Of Innovation: The previous section findings were maybe early to middle 2003. Like stated above it I did not doubt the Deobandi sectarian position at that juncture of time. This episode which I am about to write, was near the end of 2004. Prior to which my position regarding innovation was that, every innovation was evil, and in light of Mawlana Ismail Dehalvi’s understanding every reprehensible innovation was evil. Introducing innovations into Islam was equal to disbelieving in perfection of Islam and it was equal to believing that Islam was incomplete and needs more to be completed. Then I stumbled upon a Hadith in which Prophet (sallallahu alayhi wa aalihi was’sallam) stated, whosoever introduces a good Sunnah into Islam for him there is reward and those who follow it, here. I found various interpretations but none of them really satisfied my intellectual curosity. One was that word Sunnah was used for a practice which is already part of Islam. This fitted OK’ish with those Ahadith which did not have words ‘into Islam’ as part of Hadith but Hadith of Muslim had these words part of it. Hence I was not satisfied with this explanation and continued my investigation into the Hadith. I noted that Hadith of Muslim continues and states, whosoever introduces a bad Sunnah into Islam for him there is blame and those who follow it, here. I read another Hadith which has same implications but there the word Sunnah was replaced with Biddah, here, here, and here. So I became convinced that word Sunnah was not in meaning of Sunnah but it is in meaning of innovation in this Hadith. Yet despite this powerful evidence that words Sunnah and Biddah can be interchanged and have been interchanged in similar meaning Ahadith, I was reluctant to allow leap of faith. Partly it was due to lack of confidence in personal judgment and lack of trust, and partly because I had grown fond of Wahhabi/Deobandi teachings and found it difficult to let go. The most compelling proof came against my Wahhabi/Deobandi understanding when I realised that, linguistic meaning of innovation is something which is new and which already did not exist. And in terms of Shariah the usage of innovation is mean something which is not already part of Islam, therefore when Prophet (sallallahu alayhi wa aalihi was’sallam) is stating, introducing Sunnahs in to Islam there is reward, he means, whosoever introduces good innovations [or good innovative Sunnahs] into Islam for that person there is reward and one who follows it.And backing of this is that if a Sunnah was already part of Islam then it cannot and couldn’t be made part of Islam, only which is not part of Islam can be made part of Islam. Therefore word Sunnah is in meaning of innovation. Proof of usage of word Sunnah as synonym of Biddah was already known to me. This flipped my Wahhabi/Deobandi understanding on its head and it was a complete hundred-eighty turn, from my previous position. In other words now I believed the perfection/completion of Islam is not harmed if a innovation is made part of Islam. After this I spent time validating and authenticating my findings and harmonising contradicting evidence. This continued until after my conversion to Ahle Sunnat. There were many important aspects which needed figuring out. Like how a practice can be made part of Islam and yet perfection/completion of Islam mentioned in Quran remains intact? Or how is one, not guilty of nullifying his belief in perfection/completion of Islam by accepting innovations can be made part of Islam? These two doubts which plagued my mind were answered when researched them from Quran and Sunnah, here, here, and here. Out of my [thirty-two] articles on subject of innovation, most are result of my own struggle, and were written in answer to my own doubts regarding my new understanding. Some of these articles were dedicated to point out fault of literalism of Hadith: “… every innovation is misguidance.” Others were dedicated explaining how a innovated Sunnah can be made part of Islam without actually making addition to deen of Islam taught by Allah (subhanahu wa ta’ala). All these articles are available in the following link and anyone interested should search the titles of threads, here. All articles have been appropriately named according to subject discussed in them hence will be easy to find but following article in form of Q&A would be brilliant start to gain general knowledge about Islamic understanding, here. It should be pointed out that even educated Wahhabis admit; Muslim and Wahhabi definitions can be reconciled with evidence of Ahadith. The real issue of dispute between us is that they do not accept; Islam permits Muslims to introduce new innovations/practices into Islam – as long as these practices/innovations do not contradict Islamic teaching and are composed of Islamicly sanctioned activities. Like I already stated, reasearch into validating/authenticating my new understanding continued even after I had become orthodox Muslim. Another thing I want to point out is; I had not read any book from orthodox Islamic perspective which directed me toward this direction, this was me carrying out research with guidance of Allah (subhanahu wa ta’ala), paintently and meticulously. The only pointer came from Maulvi Ismail Dehalvi’s Tazkiratul Ikhwan and I noted Allah (subhanahu wa ta’ala) has brought this to my attention for my good, and I jumped on this opportunity, and Allah (subhanahu wa ta’ala) guided me to straight path which He had destined for me. This new development was very powerful reason which helped me to decide to join orthodox Islam because this was only where I could fit in with my new understanding – which incidently meant I became orthodox Muslim – member of Ahle Sunnat. ThirtyFour - Understanding Nooraniat Of Prophet From Chapter 5 Verse 15: Before I proceed to write about the actual topic I want to point out that my belief in life was never, ‘only truth is my sect’ almost all times, my objective was and is, to be guided to truth and to be upon straight path. So I never shunned study of opposing point of view nor closed the gates of investigation on any topic while being member of any sect. I always have and continue to study and revise my understandings, and refined, or discarded after revaluation. It was part of this revision, consolidating already established, discarding already established, type of research that I took to browsing on internet to look for material on Nooraniyyah from orthodox Islam point of view. I stumbled upon audio speech of a Maulvi whose name I would not like to mention due to his heretical views and going against the teaching of traditional Islam in favour of Shia’ism – hence forth Maulvi Ananymous. I was stunned after listening to Maulvi Ananymous. Maulvi Ananymous made a brilliant point which I had not heard ever before nor I ever received any refutation to his this point which warranted a serious study. He basicly stated, people argue over Nooraniat in verse 5:16, some say by Noor Allah (subhanahu wa ta’ala) meant Quran, others say he meant Prophet (sallallahu alayhi wa aalihi was’sallam). The verse states: “O People of the Scripture, there has come to you Our Messenger making clear to you much of what you used to conceal of the Scripture and overlooking much. There has come to you from Allah a light and a clear Book.” [Ref: 5:15] Following is foundation of discussion to follow. In the verse Allah (subhanahu wa ta’ala) has mentioned that quality of Prophet (sallallahu alayhi wa aalihi was’sallam) is “…making clear to you much of what you used to conceal…” They ‘the people of Book’ concealed due to their own darkness revelation given to Prophet Musa (alayhis salaam) in which birth and Prophet-hood of our Prophet was mentioned.[45] This is why Allah (subhanahu wa ta’ala) states that He brings them (i.e. people of book) out from darkness into light: “By which Allah guides those who pursue His pleasure to the ways of peace and brings them out from darknesses to the light,…” [Ref: 5:16] “Allah is the Wali of those who believe. He brings them out from darkness to light.” [Ref: 2:257] Alhasil, the people of book were in darkness. Why has Allah (subhanahu wa ta’ala) tasked Prophet (sallallahu alayhi wa aalihi was’sallam) to reveal what they concealed? And this is answered in the following verse: “It is He Who sends down manifest verses to His slave that He may bring you out from darkness to light. And verily, Allah is to you full of kindness, Most Merciful.” [Ref:57:9] The one who has been tasked to bring them out of darkness, is our Prophet (sallallahu alayhi wa aalihi was’sallam). If one is in darkness himself, such cannot be guide to those who are in darkness. So fundamentally, the guide has to be with Noor and in the context of religion, guide has to be upon Noor, and this much is agreed by all parties. The dispute is over if the guide, the Messenger of Allah (sallallahu alayhi wa aalihi was’sallam) has to be Noor. The means (i.e. Quranic verses) to bringing them out of darkness and into Noor [of Islam] have to be Noor.[46] Noor makes clear and it reveals what is concealed in darkness – this is quality of the Messenger (sallallahu alayhi wa aalihi was’sallam) as stated in verse: “…making clear to you much of what you used to conceal…” Hence the Messenger whom Allah (subhanahu wa ta’ala) had tasked to bring the ahle kitab out of darkness into Noor, also has to be Noor because Allah (subhanahu wa ta'ala) has stated that he reveals what was concealed by Ahlul Kitab [in darkness]. This is very nature of Noor because it reveals, it brings to light what is concealed in darkness. Hence Prophet (sallallahu alayhi wa aalihi was'sallam) is being addressed as Noor in following part of verse: "There has come to you from Allah a light and a clear Book.” [Ref: 5:15] Putting it simply, Prophet (sallallahu alayhi wa aalihi was’sallam), Quran, and ultimately Islam, all are Noor, and have to be Noor. Another point mentioned by Maulvi Ananymous was, Allah (subhanahu wa ta’ala) states that Prophet (sallallahu alayhi wa aalihi was’ssallam): “…making clear to you much of what you used to conceal…” [Ref: 5:15] Prophet (sallallahu alayhi wa aalihi was’sallam) makes clear via revelation of Quran what the people of book concealed. Hence in the verse there is mention of (1) the Prophet (2) making clear with revelation of Quran [what the people of book concealed]. Therefore it is only appropriate to mention at the end, the two - Prophet and the book, as a summary of the verse: “There has come to you from Allah a light and a clear Book.” [Ref: 5:15] These two points once grasped add upto irrefutable argument in support of Prophet (sallallahu alayhi wa aalihi was’sallam) being addressed as Noor in verse 5:15. On top of this explaination, when I considered that nearly all commentators of Quran interpreted Noor to mean Prophet (sallallahu alayhi wa aalihi was’sallam) I had little to no choice but to admit the Noor in the verse refers to Prophet (sallallahu alayhi wa aalihi was’sallam). Iblees did throw spanner in the works. I rationalised, Prophet (sallallahu alayhi wa aalihi was’sallam) was Noor, but Noor of guidance, and not Noor e Mujassim (i.e. Noor in Jism). This kept my Deobandism a float for a while. ThirtyFive – Enter Allama Kazmi Said Prophet Is Noor Mutliq: I was bit nervous/worried to listen to speech of another scholar of Ahle Sunnat. I wasn’t willing to listen to another speech because it was emotionally, mentally draining, and depressing. Here you are striving your best making sure you have exhorted all effort to find correct understanding and worried about your hereafter. Am I amongst the ones who will succeed or will I be amongst the loosers? Then you realise well so far you have been amongst the loosers. Did I want to listen to speech of another orthodox scholar to find out if I am I still amongst the loosers? No! Few months later after listening to Maulvi Ananymous I was precisely searching for the truth because I did not want to be amongst the looser. And I had realised that I cannot make Taweel of Prophet (sallallahu alayhi wa aalihi was’sallam) being Noor to Noor of guidance without being need for it. We interpret the zahir (i.e. apparent) of mutashabihat (i.e. ambigous/unclear) verses and give it figurative meaning because the apparent of these verses cannot be reconciled with what is known from verses which are muhkam (i.e. clear, emphatic). This was principle on basis of which I interpreted and agreed with Prophet (sallallahu alayhi wa aalihi was’sallam) being Noor in meaning of light of guidance. As my knowledge increased so did I realise that according to this principle Nooraniyyah of Prophet (sallallahu alayhi wa aalihi was’sallam) can also be in literal meaning.[47] So I began to research on this aspect to see what is the position of orthodox Islam on this principle. This is when I found speech of Ghazali of modern era, Allama Saeed Ahmad Qazmi (alayhi rahma), and his speech shook my foundations. Originally it was on website called NooreMadinah and it was there where I heard it but the link is not working so here is a link to it. Coming to speech, Allama Saeed Ahmad Qazmi (alayhi rahma) stated Noor is mutliq (i.e. general, or unrestricted) in verse 5:15. I knew ‘yahdi’ in verse sixteen was singular, therefore I concluded it refers to the kitab al mubeen and not to Noor, which validated his position. In other words Noor here is manavi (i.e. metaphorical) expression [Noor of guidance, faith, Islam, light] and is in haqiqi (i.e. literal) in meaning - Prophet (sallallahu alayhi wa aalihi was’sallam) being Noor in jism(i.e. body) - and this understanding is supported by what Allah (subhanahu wa ta’ala) states in following verse: “O Prophet, indeed We have sent you as a witness and a bringer of good tidings and a warner. And one who invites to Allah , by His permission, and an shining lamp.” [Ref: 33:45/46] Other doubts, if Prophet (sallallahu alayhi wa aalihi was’sallam) was Noor then why was there darkness around him during night? Or if he was Noor, they why did he not emit visible Noor? All these arguments were soundly answered by Allama Kazmi Sahib (rahmatullah alayhi ta’ala). He explained even darkness is made from Noor hence presence of darkness of night around Prophet (sallallahu alayhi wa aalihi was’sallam) does not refute his Nooraniat. And Prophet (sallallahu alayhi wa aalihi was’sallam) not emitting visible light is not against his Nooraniat because the angels are Noor [and this is agreed by all] yet there was no light when Gibraeel (alayhis salaam) visited in form of man nor there is visible light emitting from angels, nor heat, or fire emitting from Jinn even though they are made up of it. Secondly he said, every Noor does not emit light which our eyes can register. Angels are Noor and present yet neither our sight can pick up their Noor, nor can any equipment we have made. His point was not all Noor is visible, light like sun rays. In my own words, magneticism exists but it can only be felt when a magnet attracts or repels another magnet, or attract a metal. Similarly the Nooraniah of Prophet (sallallahu alayhi wa aalihi was’sallam) was so lateef (i.e. subtle) that it could only be felt by the ones around him who were purified by him.[48] He did not cite any refferences but I was personally aware of evidence which corroborated his position. I had in my possession, English translation Mawlana Zakriyah Kandhalvi Deobandi’s commentory of Shamail Al Tirmadhi, also known as Shamail Al Muhammadiyyah, which I had read. And I connected the dots from his commentary. The Noor of Prophet (sallallahu alayhi wa aalihi was’sallam) was not visible to ordinary eye but its effect in its absence was felt immediately by companions: "The day Messenger came to Madinah, everything in Madinah became illuminated. The day when he passed away, 'everything of Madinah became dark. We had not yet dusted off the dust from our hands after the burial when we began to feel the change in our hearts."[49] [Ref: Shamail Muhammadiyyah, B53, H375] Another Hadith records a Sahabi who saw Noor emitting from Prophet (sallallahu alayhi wa aalihi was’sallam) and concluded that his Noor was more radiant then Noor of full moon: “I once saw Messenger of Allah on the night of a full moon. On that night he wore red clothing. At times I looked at the full moon and at times at Messenger of Allah. Ultimately I came to the conclusion that Messenger of Allah was more handsome, beautiful, and more radiant than the full moon." [Ref: Shama’il Al Muhammadiyyah, B1, H9] Criteria of seeing the radiating Noor of Prophet (sallallahu alayhi wa aalihi was’sallam) was and is; one is from amongst the Momineen, and has been granted the vision by Allah (subhanahu wa ta’ala) to see the Noor. These two Ahadith point to purification of Nafs (i.e. self) reached by the two companions. One had purified himself enough to feel the absence of Noor and on setting of darkness which began to change the condition of hearts of people. The other achieved such a thorough purification of Nafs that he saw the Noor emitting from Prophet (sallallahu alayhi wa aalihi was’sallam) and compared it with brightness of full-moon and believed Noor of Prophet (sallallahu alayhi wa aalihi was’sallam) was more complete and perfect. Lastly I will adress the principle which I mentioned, ‘interpret the zahir (i.e. apparent) of mutashabihat (i.e. ambigous/unclear) verses and give it figurative meaning because the apparent of these verses cannot be reconciled with what is known from verses which are muhkam (i.e. clear, emphatic).’ On basis of which I agreed with figurative meaning was; Prophet (sallallahu alayhi wa aalihi was’sallam) is Bashr, Noor and Bashr cannot co-exist, Noor is [always] emits light, and Noor does not eat, Noor does not have children. Then I realised, indeed Jibraeel (alayhis salaam) visited RasoolAllah (sallallahu alayhi wa aalihi was’sallam) inform of Bashr/Insan (i.e. human), and this proved, Noor and Bashr can co-exist, and Noor does not always emit light. With regards to Noor not eating and Noor not having [human] off-spring, I came to understanding, after listening to speech or maybe it was debate of Mawlana Saeed Ahmad Assad, that these are qualities of Insan/Bashr and because Prophet (sallallahu alayhi wa aalihi was’sallam) was human he would eat, had children, and was injured in battles, slept during night, and got old with age. With this understanding I came to realise that there is no real basis for denial of Prophet (sallallahu alayhi wa aalihi was’sallam) being Noor in Jism other then desire of not wanting to believe it. A complete and thorough investigation into the subject of Nooraniyyah was carried out after becoming othordox Muslim. The issue of Awaliyyah (i.e. First-ness) of Prophet (sallallahu alayhi wa aalihi was’sallam) was connected with issue of Nooraniyyah.[50] A complete study of Awaliyyah done under guidance of Allama Manzoor Ahmad Faizi (rahimullah alayhi ta’ala) book, Maqam e Rasool. Despite acquiring this knowledge of creed of orthodox Islam I was unsure about my moving to greener pastures of orthodoxy. Mainly due to uncertainties emanating from Iblees and beginning with, what if. Cutting the long story short, Maulvi Ananymous, Allama Syed Saeed Ahmad Kazmi (rahimullah alayhi ta’ala), Allama Saeed Ahmad Assad, Allama Manzoor Ahmad Faizi (rahimullah alayhi ta’ala) greatly effected my understandings on subject of Nooraniat from academic and from Quranic perspective. ThirtySix – Old VS Modern - Deobandi Scholarship On Nooraniat: I have already stated; I was told belief in Nooraniyyah of Prophet (sallallahu alayhi wa aalihi was’sallam) was not belief of Maulana Ismail Dehalvi, Muhammad bin Abdul Wahhab. General impression created on this was that this belief is against the teaching of major Deobandi scholars. No one bathered pointing out to me that Mawlana Thanvi has narrated the Hadith of Awaliyyah and Nooraniyyah of Prophet (sallallahu alay wa aalihi was’sallam), maybe they were not aware themselves, Allah (subhanahu wa ta’ala) knows better. Anyway the content of the Hadith is:“It is narrated by Imam Abdur Razaq from Mua'mar, from Ibn al-Mankadr, from Jabir ibn said, I enquired from Messenger of Allah: What [creation] did Allah (subhanahu wa ta’ala) create first of all? He said: O Jabir, Noor of your Nabi was created first by Allah (subhanahu wa ta’ala) and then created all good from it and thereafter created all things. When [Allah subhanahu wa ta’ala] created this Noor then it was kept on station of nearness for twelve thousand years, then divided it into four parts. From one part [Allah subhanahu wa ta’ala] created Arsh and Kursi, and …” [Ref: Musannaf Abdur-Razaq,Vol1, H18] First time when I heard this Hadith, it was discussed by Allama Syed Ahmad Saeed Kazmi (rahimullah alayhi ta’ala) in his speech which I refferenced above. I was curious to know the source of Hadith so I began searching for the first phrase, O Jabir, first thing Allah created was the Noor of your Prophet, I visited few forums nothing of actual source was produced. The members of the forum despite failing to produce a source did manage to quote, Nashar at-Teeb of Mawlana Ashraf Ali Thanvi. I already had possessed copy of Nashr ut-Teeb Fi Zikr al-Nabi Al Habib[51] so I promptly checked if the Hadith was part in the book and to my surprise the mentioned Hadith was in it, so I had no choice but to admit Nooraniyyah of Prophet (sallallahu alayhi wa aalihi was’sallam). My take on what I was told by my co-religionists on Jhangvi was that maybe they didn’t know Maulana Thanvi believed in Nooraniyyah of Prophet (sallallahu alayhi wa aalihi was’sallam). Then I specificly asked the members of forum if Mawlana Shah Ismail Dehalvi believed in Nooraniyyah. Low and behold the news, they produced the evidence. They provided two refferences of Mawlvi Ismail Dehalvi. First was, a book published as, Kalam Shah Ismail Dehalvi Shaheed, see here. It is a poetical work and its poetical verses establish that Ismail Dehalvi believed; Noor of Prophet (sallallahu alayhi wa aalihi was’sallam) was first creation and Noor was seperated into four parts … Basicly his poetical lines attest Hadith which states, first creation was Noor of Prophet (sallallahu alayhi wa aalihi was’sallam). In other words Mawlvi Ismail Dehalvi validated Allama Kazmi (rahimullah alayhi ta’ala) and Mawlana Ashraf Ali Thanvi. My orthodox opponent also stated Mawlvi Ismail Dehalvi has confirmed this Hadith in his booklet, Yak Roza. He could not provide evidence/scanned image of said text but did provide the scan of title page of Yak Roza. Even though I did believe him and had no reason to doubt his credibility I desired to actually see it for myself. And desire was realised, on IslamiMehfil forum, in 2009, in a discussion which revovled about publication of Part of Musannaf Abdur Razzaq, here. The elders of Deobandi sect including what Mawlvi Qasim Nanotavi has believed and taught, see Qasaid e Qasmi, here. Note 2009 was when I had already left Deobandism for orthordox Islam for number of years. Any way returning to my Deobandi days, this evidence created confusion in my mind with regards to actual position of Deobandi sect. I had already lost touch with members of Jhangvi community hence I could not refer to them to resolve my confusion. So I blamed this inconsistancy upon the members of Jhangvi community, who were my mentors, terming it lack of their knowledge and not fault in Deobandi sectarian position. As I investigated to see what is actual Deobandi belief on Nooraniyyah this position could not be maintained because it became clear to me that modern Deobandi sect does not teach the creed of Nooraniyyah but their elders held to this belief.[52] Mufti Ahmad Yar Khan Naeemi (rahimullah alayhi ta’ala) also stated this very fact in his, Risala e Noor, see pages one and two, here. When I became Sunni I studied the lives of scholars of Deoband and as a result came to believe that Mawlvi Qasim Nanotavi, Mawlvi Ismail Dehalvi, Mawlvi Ashraf Ali Thanvi and other major scholars of Deobandi madrassa got influenced by Wahhabism and Mutazilite theology and abandoned their earlier beliefs and marched toward new direction without actually declaring it openly. This is why their followers disbelieved in Nooraniyyah as it was stated in their books and rather then stating their elders had moved on from beliefs, they resorted to distorting the obvious meanings of what their major scholars had written.[53] ThirtySeven - Unexpected Turn Of Events: It was sometime near the end of 2005 that I was sitting out side my house with Beshti Zewar (i.e. Heavenly Ornaments) written by Mawlana Ashraf Ali Thanvi. Qari Ismail Sahib had taught me Tajweed as a child when my regular teacher Qari Maroof Sahib went for Hajj. I was from Pakistan so respect for the teachers was ingrained in my nature. So I got up, greeted him with Salam, and out of ordinary asked him what his opinion was regarding this book. I handed him the book and he read maybe a paragraph from it and turned to look at its cover. His reaction was of shock and moved his head away from the cover as if something was about to jump out of the book to attack him. He quickly folded the book and handed it back to me and said something which pierced my soul: “Yeh Allah kay Nabi (sallallahu alayhi wa aalihi was’sallam) ka gustakh heh aur is ki kitab ko par kar tummeh kuch faida nahin hoga.”[54] My take was Mawlana Ashraf Ali Thanvi has a huge scholarly clout and his contribution toward reformation of Ummah is so huge that he simply cannot be guilty of such hideous act. So I asked him Qari Sahib what has he written which is proof that he insulted Prophet (sallallahu alayhi wa aalihi was’sallam)? Even though I was perfectly aware of what he was reffering to. He replied, in Hifz Ul Iman, he has written knowledge of Prophet (sallallahu alayhi wa aalihi was’sallam) is not unique because knowledge like of Prophet (sallallahu alayhi wa aalihi was’sallam) is possessed by every Tom, Dick, Harry, child, madman, every type of animal, the translation of which was presented in footnote 39. The way he emphasised the words it opened my heart to a new dimension. First time I actually felt there was indeed disrespect of Prophet (sallallahu alayhi wa aalihi was’sallam). In response to his allegations against Mawlana Ashraf Ali Thanvi I had nothing to say to him in defence of Mawlana Ashraf Ali Thanvi because Allah (subhanahu wa ta’ala) had just planted a realisation into my heart. In state of bewilderment I asked, Qari Sahib, where did he say this, give me proof? He mentioned the name of book and said he does not have the book in his possession, he said listen to video of Mawlana Kokab Noorani, here and you will find it being shown in the video clip. Instead I went to internet and for the first time in my life actually attempted to understand what is written in Hifz Ul Iman. I became aware of disrespect in the statement of Mawlana Ashraf Ali Thanvi. Basicly he compared the [some/partial] knowledge of Ghayb of Prophet (sallallahu alayhi wa aalihi was’sallam) with Ghayb knowledge of animals, and denied uniquesness of Prophet (sallallahu alayhi wa aalihi was’sallam) in having knowledge of Ghayb by saying there is no difference in knowledge of Ghayb possessed by him and them. Also the type language used by Mawlana Ashraf Ali Thanvi is often used in a tone to belittle another. Here Mawlana Ashraf Ali Thanvi compared the Ghayb knowledge of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) to Ghayb knowledge of children, madman, and animals. The principle is, when a honourable is equalled with lowly through comparision and comparision results in belittling of honourables status then disrespect via belittling is intended and always is implied. I realised through study that, knowledge of Ghayb granted to Prophet (sallallahu alayhi wa aalihi was’sallam) is definitive and it included revelation of Quran. There was no proof for chilren, madman and animals possessing any knowledge of Ghayb whatsoever. Yet despite this he compared Prophet’s (sallallahu alayhi wa aalihi was’sallam) knowledge of Ghayb to those for whom there is no proof of it. I understood that Mawlana Thanvi believed, animals, madman, children possess knowledge of Ghayb as it is popularly believed by ignorant masses. I was also aware that he might not have intended to insult Prophet (sallallahu alayhi wa aalihi was’sallam) but only intended to state this belief without intending to inslut or disrespect Prophet (sallallahu alayhi wa aalihi was’sallam), or even ever realising what he wrote has a disrespectful dimension. Despite what he intended, the manner in which he phrased his belief is disrespectful and no excuse remove the insult/disrespect directed toward Prophet (sallallahu alayhi wa aalihi was’sallam). I also studied the Tafsir of verse and derived the injunction from it: "...Say not (to the Messenger): word raina, but say undhurna [i.e. look upon us]; and listen (to him): For those without Faith (kaffireen) is a grievous punishment." [Ref: 2:104] Basicly the verse is saying, do not use language to address Prophet (sallallahu alayhi wa aalihi was’sallam) which can be distored and used to disrespect Prophet (sallallahu alayhi wa aalihi was’sallam). Instead use language which cannot be distorted to insult Prophet (sallallahu alayhi wa aalihi was’sallam). I figured the languge of Hifz Ul Iman is not being distorted to insult Prophet (sallallahu alayhi wa aalihi was’sallam) rather finger is being pointed toward a another dimension/meaning of the statement which is disrespectful. Aslo read Bast Al Banan and Tagheer Ul Unuwan, which were related to Hifz Ul Iman. Mawlana Ashraf Ali Thanvi made excuse that he did not intend to insult nor even the thought of it came to his mind. My understanding was, nor did the companions intended to insult RasoolAllah (sallallahu alayhi wa aalihi was’sallam) yet Allah (subhanahu wa ta’ala) specificly forbade them from using word ra’ina. Hence Mawlana Ashraf Ali Thanvi was duty bound to mend his ways, and alter the statement in Hifz Ul Iman so it does not belittle Prophet (sallallahu alayhi wa aalihi was’sallam), and repent from it. He also argued e’sa (i.e. like this) has been used in meaning of itna (i.e. this much).[55] In other words, Mawlana Ashraf Ali Thanvi is removing explicit comparision from his statement. He fails to realise there is still implicit comparision of knowledge because he has equalled the knowledge of children, madman, animals to knowledge of Prophet (sallallahu alayhi wa aalihi was’sallam). In Tagheer Ul Unuwan, he correctly altered the statement, removing all types of Tashbih and disrespect from it, but he explicitly stated that he has not deemed it essential or correct to alter the statement. This means, he did not admit the wrongness of his statement, but only altered it to deflect criticism. Also he did not disown or order the change of statement in original Hifz Ul Iman and this further is proof that he did not deem it offensive. Hence the burden of Kufr remains upon him. ThirtyEight – Joke Is On Deoband: While I was researching position of Muslims on this statement of Mawlana Ashraf Ali Thanvi I bumped into book of Mawlana Hashmi Miyan, Lataif e Deoband (i.e. Jokes of Deoband), page 26 onwards. On Hifz Ul Iman, he quotes Ash-Shihab as-Saqib: Thanvi Sahib used word e’sa (i.e. like this) not itna (i.e. this much), if it was itna then there was possibility that he euqalled the knowledge of RasoolAllah with other things.Yet Mawlana Thanvi Sahib argued e’sa was used in meaning of itna in Bast Al Banan. In other words, in light of Mawlana Hussain Ahmad Madani’s understanding, Mawlana Thanvi Sahib equalled the knowledge of RasoolAllah (sallallahu alayhi wa aalihi was’sallam). Further he stated, esa is for comparision, and Mawlana Thanvi Sahib attempted to argue esa is in meaning of ‘this much’ hence there is no comparision. Shortening the long story, there are two groups of Deobandi scholars, and both give the statement meaning according to which other is guilty of Kufr. Group one, believes it is for comparision if it was for sake of equalling the knowledge it would be Kufr. Group two believes it is for sake of equalling knowledge and if it was for sake of comparision it would be Kufr. In other words, in light of group one, group two is guilty of Kufr because they believe statement of Hifz Ul Iman is in meaning of euqalling the knowledge of Prophet (sallallahu alayhi wa aalihi was’sallam). According to group two, group one is guilty of Kufr because they believe the statement is in meaning of comparision. Alhasil, both groups are guilty of Kufr according to each other and we say both groups are correct in their understanding. In other words Muslims believe statement is Kufr in both meanings. Also I noted there is no uniformity amongst the Deobandi scholars on the usage of ‘esa’ and depending on how far the apple has fallen from Mawlana Thanvi, the Mawlvi understands the statement of Hifz Ul Iman in his own way – all contradicting and belieing each other. And I realised lack of uniformity between these Deobandi scholars is result of wanting to cover up the disrespect of Prophet (sallallahu alayhi wa aalihi was’sallam) by hook or crook. Also realised the ikhtilaf between the Muslims and Deobandis is not as simple as I once thought and I need to investigate other issues. I made a last ditched effort to get a explanation of the statement from a Deobandi website but I have been unable to locate this website again. To my dismay they completely denied the existance of such statement in Hifz Ul Iman and that was last straw. After I exhausted all effort in understanding the meaning of Hifz Ul Iman and not being satisfied with explanations and finding solid refutation for each excuse I decided to leave Deobandism. And the very first action I took was to march into the Takeaway I worked in and informed all the staff which me and my relative had swayed toward Deobandism; Mawlana Ashraf Ali Thanvi was indeed guilty of insulting and belittling Prophet (sallallahu alayhi wa aalihi was’sallam) and I am no longer a Deobandi, I rather be be labelled Barelwi, even with my Deobandi beliefs, because Barelwi do not and did not insult Prophet (sallallahu alayhi wa aalihi was’sallam). My partner in crime, the owner of Takeaway mocked me, and advanced typical Deobandi argument, scholar of such status cannot and could not this – it makes no sense. This started between me and him a debate process which continued for number of years but al hamdu lillah through trial by error and corrections I made head way with the staff and began to undo the damage I had done to belief of Muslims. Until only person who remained on Deobandism and that was my relative, the owner of Takeaway. Arguments, evidence, could not sway him, until he had a dream and woke up with mind made-up; Mawlana Ashraf Ali Thanvi is guilty of insulting Prophet (sallallahu alayhi wa aalihi was’sallam) and therefore Kafir. I do not believe that he was a staunch Deobandi rather he was assimilating into Deobandism gradually – and at very slow pace because he did not study books of Deobandism, but he was influenced serious enough to send his sons into Deobandi Mosque on Western Road. Had I not turned my back toward Deobandism I suspect gradually he would have become a staunch Deobandi but despite his semi-Deobandism, he argued, debated, discussed, relentlessly against the Islamic positions. Here I have basicly skipped the debates which me and my relative had on issue of Hadhir Nazir and Ilm Al Ghayb of Prophet (sallallahu alayhi wa aalihi was’sallam). ThirtyNine - Islamic Perspective Regarding Ghayb Of Prophet: Even though I said I would prefer to be called Barelwi despite my Deobandi creed. I never intended to be part of Ahle Sunnat and didn’t want to be part of Ahle Sunnat. When ever I discussed with my relative about statement of Hifz Ul Iman I always refferenced my material back to scholars of Ahle Sunnat – from whom the material was taken. Hence his criticism was directed at them but I was responding to his criticism hence it gave impression that I had adopted Barelwism. Knowingly or unknowingly, he windened the subject of debate to Ilm Al Ghayb and Hadhir Nazir, arguing Prophet (sallallahu alayhi wa aalihi was’sallam) did not have knowledge of Ghayb and was not Hadhir Nazir. His initial argument was or at least this is how I remember it; well you know the Barelwis are wrong in these two beliefs and they are wrong on many others, how could their scholarship be reliable when they have already made mistakes. My response was, definitely the scholars were not mistake-less and sin-less but on this point Ahle Sunnat’s scholarship is reliable. I was convinced that position against Hifz Ul Iman was correct but it bathered me that I am unable to address the objection head on. I was trying to address his argument best of my knowledge – Imam Abu Hanifah (rahimullah alayhi ta’ala), Imam Shafi (rahimullah alayhi ta’ala), Imam Malik (rahimullah alayhi ta’ala), Imam Ahmad bin Hanbal (rahimullah alayhi ta’ala) all had contradicting positions to each other and had positions in agreement with each other yet despite their disagreements we do not dismiss the entire scholarship of Imam Shafi (rahimullah alayhi ta’ala), Imam Malik (rahimullah alayhi ta’ala), Imam Ahmad Bin Hanbal (rahimullah alayhi ta’ala), so why should be reject whole scholarship of Ahle Sunnat? Point I am trying to make was; even though I had no intention of becoming Barelwi I was kind of forced into it due to circumstances. I was defending a position which was held by them. I originally intended to sit on the fence and disassociate from all sects and study from Quran and Hadith. What I ended up doing was defending a position held by Ahle Sunnat and as a result had to establish why the entire scholarship of Ahle Sunnat is not wrong but parts maybe. Now, to defend, or to reject, the scholarship of Ahle Sunnat I had to know what they have stated – this required study. My relative’s argument would resurface time and again, then I decided to investigate the issue of Ilm Al Ghayb to prove their understanding is wrong from Quran and Hadith perspective. Intending to actually weaken his argument by saying their position is contrary to teaching of Quran and Hadith, and their position is correct on issue of Hifz Ul Iman according to Quran and Hadith. Wanting to tackle the issue of Ilm Al Ghayb I started to learn about the creed of Ahle Sunnat on subject of Ilm Ghayb of Prophet (sallallahu alayhi wa aalihi was’sallam). I read parts of Jaa Al Haq related to topic of Ilm Al Ghayb [and Hadhir Nazir]. Imam Ul Munazireen, Mawlana Saeed Ahmad Assad, had a debate on subject of, , with a Ghayr-Muqallid Wahhabi, Mawlvi Rehmatullah Rabbani, in this debate Mawlana Saeed Ahmad Assad, had completely and utterly anahilatd his opponent academicly. I remembered his academic credentials and I was thoroughly impressed with his knowledge during my Deobandi days, so I began looking for his speeches on subject of Ilm Ghayb of RasoolAllah (sallallahu alayhi wa aalihi was’sallam). I purchased a VHS from Madinah Book Store and sat down to listen to him. Scholars always memorise the material of their speeches and they almost repeat it word for word on every occasion, hence I am pretty sure Mawlana Saeed Assad’s following speech on this topic must be pretty close to the one I heard, here. The one I actually purchased was when his beard was black with few grey hair in his beard. Following debates on Ilm Al Ghayb were also listened to, by me and my relative: Mawlana Saeed Ahmad Assad VS Mawlana Yunus Nomani, , and their second debate/discussion, here. Regarding following two debates I am unsure if my relative had oppurtunity to listen to, but I certainly did: Mawlana Abdul Tawab Siddiqi VS Mawlvi Sadiq Kohati Deobandi, . Mawlana Rana Muhammad Arshad Qadri VS Mawlana Muhammad Tayyib Salafi, here. In both these debates, opponents of Muslim scholars make a fool of themselves. In the first debate between Mawlana Saeed Ahmad Assad VS Yunus Nomani, I was not fully aware of Islamic definition of Ilm Al Ghayb therefore I was unsure about the out come of the debate. By the time I got to their second debate, I figured that Muslims use simple definition of Ilm Al Ghayb equals, knowledge which cannot be acquired through ordinary five senses. Originally I was of opinion that there is no proof for Ilm Ghayb of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) because Allah (subhanahu wa ta’ala) has instructed Prophet (sallallahu alayhi wa aalihi was’sallam) to deny having knowledge of Ghayb, 6:50, 7:188 and 11:31. On basis of following verses I had concluded only Allah (subhanahu wa ta’ala) has knowledge of Ghayb, 6:59, 6:73, 9:94, 9:105, 10:20, 11:123, 16:77, 18:26, 27:65, and 59:22. Yet there was Mawlana Saeed Ahmad Assad quoting evidence from Quran which established Prophet (sallallahu alayhi wa aalihi was’sallam) was given knolwedge of Ghayb, and evidence follows: 3:179, 11:49, 12:102, 72:26/27, and 81:24. In addition to these verses there are numerous Ahadith which establish Ilm Ghayb of Prophet (sallallahu alayhi wa aalihi was’sallma). In addition to these two debates, another I got my hands on another debate of Mawlana Saeed Ahmad Assad, in audio casset format from Tariq Gift Centre, Carlisle Road, Bradford. It was between Mawlana Saeed Ahmad Assad VS a Deobandi Maulvi Abdullah – Debate took place some where in Pakistan, Mandi Kalay Ki. This was the debate in which Mawlana Saeed Ahmad Assad demolished every argument presented by Mawlvi Abdullah Deobandi and I had no choice but to acknowledge the defeat of Deobandis. The long three our discussion/debate between Mawlana Saeed Ahmad Assad was enough to show the truth of Islamic understanding over Deobandi understanding. Listening to these few debates I had then realised the fundamental reason of dispute between Islamic scholarship and understanding of Deobandi sect was the two definitions of Ilm Al Ghayb. Forty - Definition Of Ghayb And Understanding Contradicting Verses: Deobandi understanding was/is; Ilm Al Ghayb is of one who has His own (i.e. Zaati) knowledge of Ghayb and one who is granted Ghayb does not and cannot have knowledge of Ghayb. This understanding was refuted with verse of 72:26/27. Allah (subhanahu wa ta’ala) stated: “Knower of the Ghayb (i.e. Allah subhanahu wa ta’ala) does not disclose His Ghayb to anyone. Except approved Messengers, and indeed, He sends before each Messenger and behind him observers.” I noted that according to Deobandi’s Ilm Al Ghayb is only of Allah (subhanahu wa ta’ala) therefore the verse means: “Knower of the Ghayb (i.e. Allah subhanahu wa ta’ala) does not disclose His [knowledge of the] Ghayb to anyone. Except approved Messengers, and indeed ...” Which means Allah (subhanahu wa ta’ala) grants His knowledge of Ghayb, or Ilm Al Ghayb. This refuted Deobandi position that Ilm Al Ghayb can only be Zaati like of Allah (subhanahu wa ta’ala). The verse establishes Ilm Al Ghayb can also be Atahi (i.e. granted) like of which is given to Prophet (sallallahu alayhi wa aalihi was’sallam). Mawlana Abdul Tawab Siddiqi this point during his debate against Mawlvi Sadiq Kohati – at 1:32:40 to 1:33:28, link available above. Next step was to reconcile the differences that emerged due to definition and al hamdu lillah it was managed – Mushayda, Itla, Amba, Akhbar, Izhar, all are sub-categories of Atahi Ilm e Ghayb. Next step was to understand in which meaning the verses of Quran deny the knowledge of Ghayb for RasoolAllah (sallallahu alayhi wa aalihi was’sallam) and in which meaning the affirm for him. Another problem was that I took the verses which affirm knowledge of Ghayb for Allah (subhanahu wa ta’ala) to mean affirmation of Allah’s (subahanahu wa ta’ala) knowledge of Ghayb and rejection of Ilm Al Ghayb for everyone. After reading book of Sayyidi Ahmad Yar Khan Naeemi (rahimullah alayhi ta’ala) – Jaa Al Haq I found his reconciliation to be acceptable. He stated verses in which Ilm Al Ghayb is negated for RasoolAllah (sallallahu alayhi wa aalihi was’sallam) negate Zaati (i.e. personal), Qulli (i.e. total) Ghayb and not granted, and limited knowledge of Ghayb. I also noted that Allah (subhanahu wa ta’ala) affirmed Ghayb for Prophet (sallallahu alayhi wa aalihi was’sallam) and instructed Prophet (sallallahu alayhi wa aalihi was’sallam) to negate his own Ghayb in Quran. I gathered when a person of knowledge negates his knowledge it is to be humble. If an Aalim states he is servant of the people and he has no greater knowledge then any member of audience gathered to listen to his lecture. Then everyone will understand this statement of an Aalim’s to be act of his humility. Similarly, I understood; Prophet (sallallahu alayhi wa aalihi was’sallam) is instructed to be humble about his knowledge of Ghayb, in verses which Prophet (sallallahu alayhi wa aalihi was’sallam) is instructed to negate his own knowledge of Ghayb. By the time I had reached to this stage of knowledge my relative had also taken positive steps by moving toward position of Ahle Sunnat on all issues. Looking back at the whole debate/discussion between me and him it I would say he was prolly not serious in Deobandism but got embroiled in it because originally he only intended to wind me up with arguments but as responses were given he had to formulate counter response to keep the joke going. And eventually all this pretence of being true Deobandi was over-written and he began to morph into actual Deobandi. I say this because he would listen with me debates on Ilm Al Ghayb and agree with position of Mawlana Saeed Ahmad Assad. And he stated much later that he was not actually a Deobandi but was actually winding me up. I assume some where in middle of pretence of being Deobandi and winding me up Shaytan made it an issue of prestieg for him. And to back down and come out clean that he actually never was serious was difficult for him because everyone including my self believed he was serious. So had he come out, guess what boys, I was never serious, I was only winding him up, I was always on side of Muslims, we all would have laughed at him – why don’t you admit you was wrong? Why you making lame excuses? And his prestiege would have been harmed and would have caused him embrassment. FortyOne – The Irrefutable Argument Against Ilm Ghayb: Anyway, he came up with a single point which I had already known but had no idea how to refute it. After I had presented evidence that Prophet (sallallahu alayhi wa aalihi was’sallam) had seen hell and paradise. He said, what is seen and heard is not Ghayb therefore Prophet (sallallahu alayhi wa aalihi was’sallam) does not have knowledge of Ghayb. I had no response to this point and it was used against me mercilessly for weeks, and this point basicly brought me to my knees. I knew the understanding which I have Quran and Ahadith is valid but could not refute this argument against my belief. My only response to this point was, I believe in what Allah (subhanahu wa ta’ala) revealed in his Book; His Messenger is not miserly over Ghayb (81:24), implications of which is that Messenger (sallallahu alayhi wa aalihi was’sallam) grants Ghayb freely and to grant to another one must possess it for himself, and I believe in what Allah (subhanahu wa ta’ala) has stated in Surah Jinn that He grants knowledge of Ghayb to his chosen Messenger (72:26/27). Therefore I surrender my intellect, common-sense, and believe in his knowledge of Ghayb. I have to say this argument against Ilm Al Ghayb of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) was the biggest test of faith in book Allah (subhanahu wa ta’ala). I had to totally give-up rationalism, common-sense, intelligence, logical implications, and strictly hold to book of Allah (subhanahu wa ta’ala). All this while I am constantly being challenged to produce evidence against the argument or accept what the argument establishes. This also came with being mocked and was laughed at. This was the hardest thing to bare, having to hold to teaching of Quran and Ahadith, yet being unable to respond to a potent argument. Until one day a new member of staff joined his name was Riaz. I mentioned it to him because he seemed to be quite knowledgeable about disputed issues, and Riaz was help of Allah (subhanahu wa ta’ala) which I needed. He said; he reffered the same point to either Allama Arshadul Qadri [author of Zalzala] or someone else and he had explained to him feebleness of argument. He explained, Deobandis and Wahhabis all believe Allah (subhanahu wa ta’ala) possesses knowledge of Ghayb. They also believe Allah (subhanahu wa ta’ala) is all hearing, all seeing, nothing is hidden from Him. If the principle employed by Deobandis – what ever is seen/heard is not Ghayb - is correct then Allah (subhanahu wa ta’ala) also does not possess knowledge of Ghayb. And if His all-Hearing and all-Seeing does not lead them to conclude; Allah (subhanahu wa ta’ala) does not possess knowledge of Ghayb then why should it lead them to conclude Prophet (sallallahu alayhi wa aalihi was’sallam) does not possess knowledge of Ghayb! This was a huge counter argument and it turned the tables againsts Deobandism. Not just that, he explained Allama Arshadul Qadri (rahimullah alayhi ta’ala) had explained, why we say RasoolAllah (sallallahu alayhi wa aalihi was’sallam) possesses knowledge of Ghayb despite seeing and hearing the events which we term as Ghayb. He explained, what Prophet (sallallahu alayhi wa aalihi was’sallam) has seen – hell and paradise – is Ghayb for us. Hence we say Prophet (sallallahu alayhi wa aalihi was’sallam) has seen/heard incident of Ghayb [which was/is Ghayb from us]. He further added; for Prophet (sallallahu alayhi wa aalihi was’sallam) to have the knowledge, via seeing/hearing, then he has to either hear or see the events, if he does not hear or see, that means he has not gained knowledge. And if he hears and sees what is Ghayb to us, we say Prophet (sallallahu alayhi wa aalihi was’sallam) possesses knowledge of Ghayb, or has seen/heard incident of Ghayb. This counter argument and explanation solidified my convictions even further. And removed my relative’s resistance from this subject. FortyTwo – Knowledge Ghayb From First Day To Last Day: Fundamental hurdle was, does Prophet (sallallahu alayhi wa aalihi was’sallam) have knowledge of Ghayb or not? And this hurdle was completely removed through listening to debates. The next topic which was related to Ilm Ghayb of Prophet (sallallahu alayhi wa aalihi was’sallam) was, if Prophet (sallallahu alayhi wa aalihi was’sallam) was granted; all knowledge of what has happened and that is to happen, or in other words if Prophet (sallallahu alayhi wa aalihiw as’sallam) was granted the knowledge from the first day of creation to the last day, or in orther words if Prophet (sallallahu alayhi wa aalihi was’sallam) was granted knowledge of all that was written by the Pen on the Perserved Tablet. What ever different label one chooses the creed is same. Mawlana Saeed Assad’s discussion with Mawlana Yunus Nomani’s – three hour plus one – got me interested into the topic. Mawlana Saeed Ahmad Assad’s position was that Allah (subhanahu wa ta’ala) granted all knowledge of Ghayb from the first day to the last day to Prohet (sallallahu alayhi wa aalihi was’sallam). I felt Mawlana Saeed Assad’s arguments in defence of his belief were strong. Also he mentioned Ad-Dawlatul Makkiyah Fi Maddadil Ghaybiyyah of Sayyidi Ala Hadhrat Imam Ahmad Raza Khan Al Brailwi and naturally I had to read it. First time I had read Ad-Dawlatul Makkiyyah, I found is difficult to understand because the vocab was difficult to understand, so I invested in Urdu dictionary, Feroz Ul Lughat, current version I have is 2008 one, earlier I gifted to a friend. With aid of dictionary I understood much of his book and I was amazed at the strenth of actual position. This called for another round of listening to Mawlana Saeed Assad VS Yunus Nomani – discussion. This time around a lot more things made sense from Mawlana Saeed Assad side, so I read ad-Dawlatul Makkiyah for the second time, and again took the liberty to enjoy the exchange between two Scholars for whom I had great respect for. I concluded the position of Muslim scholars was much stronger and based on such a solid basis that denial/rejection of it is just ego worship. Here are two very important Ahadith which removed all doubts and possible objections from me: “… I saw my Lord, the Exalted and Glorious in the most beautiful form. He said: What do the Angels in the presence of Allah contend about? I said: Thou art the most aware of it.He then placed His palm between my shoulders and I felt its coldness in my chest and I came to know what was in the Heavens and the Earth. He recited: 'Thus did we show Ibrahim the kingdom of the Heavens and the Earth and it was so that he might have certainty.' (6:75)" [Ref: Tirimdhi, Vol 5, Hadith No. 3245, Tafsir Surah S'ad] "[...] Then I saw Him put his palms between my shoulder blades till I felt the coldness of his fingers between the two sides of my chest. Then everything was illuminated for me and I recognized everything. He said: Muhammad! I said: At Thy service, my Lord. He said: What do these high angels contend about? I said: In regard to expiations. He said: What are these? [...]" [Ref: Tirimdhi, Vol 5, Hadith No. 3246, Tafsir Surah S'ad] One Hadith states, Prophet (sallallahu alayhi wa aalihi was’sallam) came to know everything in on earth and universe and the other states that Prophet (sallallahu alayhi wa aalihi was’sallam) came to know everything. Demonstration of Prohet (sallallahu alayhi wa aalihi was’sallam) knowing everything is in the following Hadith – in which Prophet (sallallahu alayhi wa aalihi was’sallam) informed the companions about what would transpire from first day of creation to the last day of creation: “Narrated 'Umar: One day the Prophet stood up amongst us for a long period and informed us about the beginning of creation (and talked about everything in detail) till he mentioned how the people of Paradise will enter their places and the people of Hell will enter their places. Some remembered what he had said, and some forgot it.” [Ref: Bukhari, B54, H414] Hadith of Bukhari is in fact explanation of Hadith Tirmadhi. When Allah (subhanahu wa ta’ala) placed his ‘Palm’ between the shoulders of Prophet (sallallahu alayhi wa aalihi was’sallam), then he become aware of everything that was to happen from beginning of creation till – people entering hell and paradise. All the evidence of Quran discussed in Ad-Dawlatul Makkiyyah, and the manner Mawlana Saeed Ahmad Assad explained his position, and the evidence of Hadith all came togather to convince me correctness of Islamic position, and I did not hesitate to adopt it. Ad-Dawlatul Makkiyyah was the very first book of Sayyidi Ala Hadhrat, Al Imam Ahmad Raza Khan Barelwi (rahimullah alayhi ta’ala) which I had the pleasure of reading and it was followed up by Hassam Ul Haramayn.

One: My Level Of Eduction In Pakistan: I was born into orthodox Muslim family. Both my parents were not practicing Muslims but I did receive some religious education in our village Masjid by Hafiz Barkat. Education consisted of learning how to read the Arabic script of the Quran, which I was not keen on and did the best to avoid it and despite occasional beatings. I did not learn the method of reading Arabic script. Only religious interest I had was monthly Giyarweenh Mehfil hosted in our Masjid. That too was special effort for the Math-thahi distributed after the end of Mehfil. My knowledge of deen consisted of basics of Tawheed, belief in angels, Prophet-hood of Prophet Muhammad (sallallahu alayhi was’sallam), judgment day, resurrection, being accountable for deeds, paradise, physical side of prayers, human-ness (i.e. Bashari’at) as well as Noorani’at of Prophet (sallallahu alayhi was’sallam), finality, historical event of Prophet Yusuf (alayhis salaam), the saga of Karbala, accounts of wars in connection with Prophet (sallallahu alayhi was’sallam), Apart from knowing these I had no real knowledge of my own belief. The knowledge I did possess of belief was imparted by elders and for which they did not have any evidence. It was mere repetition of what was heard from Scholars of Ahle Sunnat which they repeated and transmitted to me. Two: Immigration To England And Interest In Reading: I came to England at the age of around fourteen years but on the passport the age was lower. As a result of emigration I had English language difficulty and found it difficult to make friends. Being on my own and no real social event I began visiting my local library and began reading Urdu news paper. At that time my Urdu was very poor but regular visits to library helped me to improve my Urdu considerably. During these visits I learnt that library hosts an Urdu section of books which I explored and began borrowings books, starting with novels. Eventually I read all the novels and moved to books of history. The library hosted a very small section on Islamic history and Muslim history. I began reading these books and when this section was fully explored decided to venture into religious section. Religious section in the library does not particularly represent a particular sect rather it consisted of mixtures of books. I must point out that the library lacked books from Ahle Sunnat. Most of the books present were either written by Wahhabis, or Deobandi, or Shia, and Islamic side was not represented, if it was, I cannot recall ever reading anything which I would say represented Islamic position. Three: My Knowledge Of Other Sects: In those days my perception regarding Wahhabis was that they are insulters of Prophet (sallallahu alayhi was’sallam) and Awliyah-Allah. They do not celebrate birthday of Prophet (sallallahu alayhi was’sallam) and do not make dua for the deceased on every Thursday (i.e. Jumma-rat Khatam), do not believe in Awliyah-Allah, do not host monthly Giyarweenh gatherings in their Masjid. Regarding the Shia I only knew they loved Hadhrat Ali, Hadhrat Fatimah, Hadhrat Hassan, Hadhrat Hussain (Allah be pleased with them all) and that they beat themselves on every tenth Muharram. I had no knowledge of existence of Deobandi’s or Qadiyani’s or Pervezi’s nor was I aware of their beliefs. I had no idea about any other source of deen apart from Quran. My first recollection of word Hadith stems from a childhood discussion with a class fellow called Waseem, who was from Purana Akalgarh. I vaguely recall asking him are you Sunni or Wahhabi and he said I am Ahle Hadith. That’s my earliest recollection of word Hadith but I had no idea what Hadith was until after coming to England. Looking back at that time all my friends; Waseem, Naveed, Asim Khan, Saleem, Khurram Riyaz, Mehboob and Jaleel were Wahhabi’s. There was reason for this because Aziz Public School was situated first in Deep Purana Akalgarh which is Wahhabi part of Islamgarh. Then it was moved to another area called Mehtay-na Mura but again it was deep in Wahhabi territory. But I recall there was no religious discussion between us friends hence no influence. Four: Recollections Of Disputes With Wahhabis: My first recollection of discovering that there is bone to pick with Wahhabis with regards to our difference was when Asim Nazir’s father died in a car accident two more passengers. The three bodies were sent back home uncle Nazir was Muslim and resident of our village; Murra Rathiyan, but the other two who were relatives of uncle Nazir but were Wahhabis in belief. If I recall correctly they were from Hyderabad. When the bodies arrived back home the issue of funeral was contended and brothers of uncle Nazir wished his funeral not be lead by a Wahhabi Maulvi. But the relatives of the other two wished for a single funeral for the three and plans were to have the funeral in Hyderabad. Implications of which would have been Wahhabi Maulvi leading funeral prayers which the Muslims resented. Yearly Milad march started from main bazar near the GolChok and marched toward Hafiz Ishaq’s madrassa near Chungi. Then turn back toward GolChok once it reached GolChok it took right turn and via Mehtay-na Murra route went deep into Purana Akalgarh for Fatiha at a buzurg’s tomb. Purana Akalgarh being epic centre of Wahhabism in Islamgarh had problem with this visit by Muslims. There according to elders fight use to break out between Muslims and Wahhabis but this was not something which I witnessed. As a child I use to be part of the Juloos and the Juloos as accompanied by police to ensure security and harmony. There I remember being told by elders to avoid going to Purana Akalgarh with Juloos due to chance of sectarian violence. Five: Developed Interest In Islamic Literature: My religious education/interest began after I read several books from library and it was this time I became familiar with what Hadith is and what Bukhari/Muslim and other Hadith books are. Understanding what the content of these books is, I borrowed volume three of Sahih bukhari [it was only one on the shelf] all others were out. I enjoyed reading it so much that I never returned it back and still is in my possession, and as a result I had to pay for the volume. Also read other books but it caused a lot of confusion because the library hosted books of every sect and every view point. Reading all these different view points on same topics and not realizing that these view points are sectarian differences being presented by different sects, I came to reconcile the confusion with; deen is complex, cannot be understood by likes of me, i am a commoner and only top class intellects properly understand deen. Up till then I had read books of Islamic history, books of Fatwah, aqeedah, sectarian issues. Some of the books were already in the house because of my Taya Abdul Aziz [founder of Aziz Public School in Purana Akaalgarh - which I attended]. After he had passed away my Taya Muhammad Najeeb kept his older brothers books and stuff as memrobilia which managed to get my hands on and read. Up to leaving from Derby Moor Community School I relied on Pear Tree library for religious material and until then my religious leaning was non-sectarian and I was not aligned with a sectarian label. But after leaving DMCS in 1998 all this changed and my sectarian label became defined in Wilmorton College. Six: Learning About Islam And Christianity And Giving Dawah To Christians: Leaving DMCS I attended to Wilmorton College in Derby. In the college all of my friends associates were orthodox Muslims - but nothing of sectarian issues were ever discussed. This is where internet became available to me. With internet on my side the limit of research was only my imagination and ability. I cannot recall why or how I became interested in Islam and Christianity issue but i did. A lot of time was invested in researching the differences and learning to refute Christianity. Enter, late Sheikh Ahmed Deedat (rahimullah alayhi ta’ala), some how I stumbled upon website dedicated to his material - and his small book Combat Kit became my fave read and study guide along with his speeches and debates. Not being content with just listening to them I began barrowing them from Noor's shop [was close to Gurdwara in Normanton - now closed] Eventualy I started purchasing these videos from the same rental shop. Empowered with this knowledge began debating on online forums and giving dawah. With dawah came the draw back having to bear the criticism of Christians against Islam. Not being trained to process information and deduce conclusions and carry out research I was entirely on the mercy of research of others. As result I was introduced to various websites dedicated to answering christian criticism of Islam, to name few UnderstandingIslam, IslamicAwareness, MostMerciful, Bismikaallahuma, AnsweringChristianity, and a directory like website Sultan.org. These websites were the major websites but there were some less prominent ones - one of them was run by Abdul Raheem Green [a Christian convert to Wahhabism]. The field of giving dawah to christians was/is lead by Wahhabis. Two Christians I discussed often in college was Ruth/Judith [one of the two names] and Chris - drowned around 2008 without having the fortune of becoming Muslim. I would say, my internet associates, apart from Usman Sheikh [contributed articles to Bismikaallahuma on NT - long ago quit] everyone was Wahhabi but nothing was discussed between us. Seven: Crisis Of Loss Of Love And Finding New Direction: During my discussions with Christians I had to bear with a lot criticism/disrespect directed toward Prophet (sallallahu alayhi wa aalihi was'sallam) and this had a negative effect on my love for the Prophet (sallallahu alayhi wa aalihi was'sallam). Hadith of Prophet (sallallahu alayhi wa aalihi was'sallam) states a Muslim is not momin until he loves me more then his children, wealth, wife, parents and anything else. I came to realize that giving Dawah to Christians has removed this love from my heart. When someone insulted my parents or any member of family naturally I felt anger but when the Christians insulted/disrespected Prophet (sallallahu alayhi wa aalihi was'sallam) my response was mute and did not contain the ghairat e imaani which a Muslim with untainted heart has. I began to think about why this changed occurred and realized that originally like all Muslims I had the fire of ghairat e imani in me but consistently being exposed to criticism and disrespect of Prophet (sallallahu alayhi wa aalihi was'sallam) I have become desensitized in this regard. It was then that I decided to withdraw from preaching to Christians and preserve my Iman and purity of heart. After withdrawing from this field I decided to channel my energy into learning about Islamic creed. Note this was time when my religious knowledge about creed of Islam was bare minimum. One Allah (subhanahu wa ta’ala) who is not like His creation, sent Prophets, the last/final being Prophet Muhammad (sallallahu alayhi wa aalihi was'sallam). There will be judgment day, accountability, leading to hell or paradise, reward or punishment and angels. And also believed Prophet (sallallahu alayhi wa aalihi was'sallam) was Noor e mujasim [i.e. Noor as Human] apart from this my knowledge of aqeedah was zero and the little i know was from word of mouth with no one ever discussing from Quran/Hadith. In this back drop I began to research material for aqeedah. At that time I had little to no knowledge of differences in creed of Muslims and assumption was all are Muslims and will have same aqeedah. Eight: My Spree Of Reading Books On Creed: With this mind set the very first book I read on aqeedah was Kitab at-Tawheed of Khariji Muhammad bin Abdul Wahhab the Najdi. This book was followed by English translation of Taqwiyat Ul Iman written Ismail Dehalvi [a man who deliberately disrespected Prophets and Awliyah in this book] and published by Darussalam - Wahhabi publishers. I was advised I read the Urdu version of Taqwiyatul Iman and it was gifted to me by some brother from net. It had Taqwiyatul Iman (by Ismail Dehalvi), Takzira Al Ikhwan (by Ismail Dehalvi), and Nasihat Al Muslimeen (by Khuram Ali Bolahri). Studied, Qawaid Al Arba (i.e. Four Principles), Asool as-Salatha (i.e. Three Principles), Nawaqid Al Islam[1] (i.e. Nullifiers Of Islam), Creed Of Hamawiyyah, and Creed Of Wasatiyyah. All these books had major effect on my creed but Kitab at-Tawheed and Taqwiyatul Iman greatly effected my understanding of what ‘real’ Tawheed and Shirk are. The authors of these books expressed Tawheed and declared Shirk, in such and such a belief/creed. Another book which I read was written by Palan Haqqani's [Deobandi] book Shariah Not Ignorance [Urdu: Shariat Ya Jahalat - literally, Shariah Or Ignorance]. These three books laid the foundation of my deviation. Please note, even though these books presented a sectarian point of view. Kitab at-Tawheed employs Khariji methodology of Shirk and with its aid judges everything Shirk irrespective of if it is Shirk or not in true Islamic sense or not. Taqwiyatul Iman employed same Khariji methodology of Shirk and result was countless non-Shirk acts were declared Shirk. Despite this both these books did not declare their sectarian background nor did these books mention the sect which they are targeting. Due to absence of mention from which angle these books are being written and who is the target of these books, these books are taken by the readers as representation of Islamic belief. So what would a gullible reader know whose sectarian perspective he is reading and if this perspective is compatible with Islamic teaching or not. The gullible Muslim goes to shop with good faith and reads the name of the book and with good intentions purchases and reads it without ever realizing the misguidance he has made part of his belief. These books provide no clue to which sect is indoctrinating them and gullible Muslim is indoctrinated into Wahhabism – which is a offshoot of Kharijism. Unfortunately I was one of those gullible Muslims who fell into trap of these books and these books succeeded in indoctrinating me with Khariji methodology of determining Shirk and Kufr. Programing my self with Khariji literature I began to search for like minded people and material which compliments what I had read and to promote what I had learnt. Since I had given up the aspirations of being a preacher to Christians. I had to find a new interest and new cause with which I could promote Wahhabism as well as benefit Muslims via that cause. Nine: Jhangvi MSN Community And Discussions With Its Members: On MSN communities there was a Deobandi community named Jhangvi named after the firebrand Deobandi Haq Nawaz Jhangvi. It was here where my beliefs about Prophet (sallallahu alayhi wa aalihi was’sallam) being Noor being sent as human were challenged and first time I became aware that these beliefs are not compatible with the beliefs of Muhammad bin Abdul Wahhab and Ismail Dehalvi. I was told this is the belief of Barelwi’s and Muhammad bin Abdul Wahhabm, Ismail Dehalvi etc. … were all against the Barelwi’s and informed that books Kitab at-Tawheed, Taqwiyatul Iman were written in refutation of the Shirk of Barelwi’s. I recall during a discussion I was told Barelwi’s believe Prophet (sallallahu alayhi wa aalihi was’sallam) was not a human being but they believe he was Noor. In response to which I replied but I believed he was a human being and Noor and so did my family therefore it doesn’t make sense you saying this. But discussion dragged along and Satan made me forget and coated over the truth with falsehood. Then they quoted me verses of Quran and said, see Quran says he is human like us and the Barelwis believe he is not. I conceded the error of Barelwis on this topic and agreed with the Deobandis. Subjects of Ilm Al Ghayb and Hadhir Nazir were also discussed with the members of Jhangvi community and on both subjects I had agreed with their understanding at the end of it. Regarding different types of Tawassul my mind was already made up after I had read Kitab at-Tawheed and Taqwiyatul Iman hence there was no need to discuss. Number of points which enabled to me determine my position on these issues. Dua means to call, to invoke, to call, to supplicate. Dua is worship. Now the subjects, asking help directly from deceased – Shirk. Asking the deceased to make Dua on your behalf – Shirk. Judged to be Shirk solely on the basis that deceased is being called upon to help which makes the call as worship which is Shirk. At that time I did not have any problem with directing Dua to Allah (subhanahu wa ta’ala) but mentioning a Nabi or Wali, like: ‘O Allah grant me a son because I am your servant and I love the Prophet you sent as the last/final Prophet and I have accepted him as a Prophet from you. So O Allah I invoke you and do not disappoint me.’ But later on through discussions online I came to understand this understanding was incorrect and Ismail Dehalvi made mistake in this regard. I was told, this is also Shirk because this type of Tawassul was similar to how polytheists invoked Allah (subhanahu wa ta’ala) through their idol gods. Ten: How Some Of These Books Effected My Belief: It would be good idea to actually briefly state how Kitab at-Tawheed and Taqwiyatul Iman greatly changed my world view. It is important to point out that not all the points I will mention have been explicitly stated in Kitab at-Tawheed. I quite frequented PalTalk and often discussed and listened to speeches by ‘brothers’ who explained Kitab at-Tawheed. Their explanation helped me to realize to whom the vague parts of Kitab at-Tawheed apply and anything which I state which is not mentioned is likely to be from those discussions if not then from forums. After reading Kitab at-Tawheed I came to believe to wear Taweez is Shirk and to slaughter an animal on the name of anyone other then Allah (subhanahu wa ta’ala) is Shirk. And it was applied upon – the common mans vow/nazr: ‘I will sacrifice a goat in the name of Shaykh Abdul Qadir Al Jilani (rahimullah) if Allah granted me a son.’[2] I was told because they say they will sacrifice the animal on the name of deceased they commit Shirk and they said the meet of such animal is Haram.[3] Also to vow, to perform a act of worship/charity with intention to gift the reward to a deceased person was deemed as vow to other then Allah which was understood to be Shirk. To say: ‘O Messenger Of Allah (sallallahu alayhi wa aalihi was’sallam)!’ Or to say: ‘O Ali (radiallah ta’ala anhu) help!’[4] In addition to this I came to believe that people excessively respecting/loving the pious people resulted in Muslims falling into Shirk hence the Prophets/Saliheen should be treated as they are ordinary human beings and emphasis should be placed on their being ordinary to ensure people do not make them equals with Allah (subhanahu wa ta’ala).[5] I learnt to apply the verses revealed for polytheists upon Muslims in order to establish Shirk of Muslims. This methodology was of Khawarij according to Abdullah Ibn Umar (radiallah ta’ala anhu) and the modern Khawarij the leader of whom is Muhammad bin Abdul Wahhab employed exactly same methodology in Kitab at-Tawheed. Also the concept of blocking the means to Shirk was learnt which means anything that can lead to Shirk should be discredited and destroyed if it is possible.[6] Read footnote 4 for demonstration of what was and is done to block the means to Shirk. Also came to believe that the Muslim majority is engaged in worship of idols (i.e. graves, Awliyah-Allah, Prophet sallallahu alayhi wa aalihi was’sallam) and those who are worshipped beside Allah (subhanahu wa ta’ala) are Taghoot.[7] Eleven: I Believed Muslims Worship Idols: In addition to this I also came to believe some members of Ummah of Prophet (sallallahu alayhi wa aalihi was’sallam) will worship idols. Even though we officially believed in some members of Ummah yet me and my co-religionist – Wahhabis lived a contradiction and those who follow this sect continue to live this contradiction. is believe majority of Muslims are guilty of [major] Shirk and they continue to do so and I fondly quoted the verse: “Most believed not in Allah except that they associate others with Him.” [12:106] Muhammad bin Abdul Wahhabi employed this verse in his Kitab at-Tawheed and Ismail Dehalvi in his Taqiwatul Iman.[8] This verse is often used to justify the charge of [major] Shirk levelled against Muslims because the Muslims. Educated Muslims argue that we believe in Allah (subhanahu wa ta’ala) hence we are not guilty of Shirk so Wahhabis like me quoted this verse to say, yes you do, but not without associating partners with Allah (subhanahu wa ta’ala). Hence you are no different from the polytheists of Makkah. Once the knowledge learnt was forgotten and I like all Wahhabis began to interpret or understand Quran by itself – taking the literal meaning of verses in discussion Wahhabis come to and I came to believe majority of Muslims were guilty of Shirk. In fact Ismail Dehalvi wrote, [belief in] actual Tawheed is a rare but most of the people do not understand meaning of Tawheed and Shirk, and yet claim to have faith but in reality are trapped in Shirk. He continues to write about various qualifies which will make a Muslim Mushrik in his warped definition and understanding of Shirk, and end with saying, someone in time of difficulty invokes the name of someone, someone in his during his speech takes an oath of another, point is that what ever a Hindu does in relation to his idols, all this is done by those false Muslims to their saints, prophets, imams, matyrs, angels and fairys, and yet claim to be Muslim. Then he writes praise be to Allah (subhanahu wa ta’ala) and writes, with that mouth and and their this claim [of being Muslim], Allah (subhanahu wa ta’ala) said truly in Surah Yunus, and then he quotes the verse quoted above. In other words, he stated majority doesn’t know Tawheed and Shirk, yet claim to be people of faith. Implications of which in the context of chapter is that majority is only claiming to be Muslim but in reality isn’t. He then writes qualifiers which point why in his beliefe the majority is guilty of Shirk or Mushrik. He then states with their polytheistic mouth they claim to be Muslims, and reality of this majority is that most of them do not believe in Allah (subhanahu wa ta’ala) accept that they commit Shirk. Implication of which is obvious that according to him and Muhammad bin Abdul Wahhab majority of Muslims are Mushriks. In the same chaper after he quotes 12:106 he goes on to present excuses which he says Muslims present in defence of their [polytheistic] belief and in response to which he writes, in presence of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) the disbelievers said such things and Allah (subhanahu wa ta’ala) did not accept nothing from them (i.e. of their excuses why they have polytheistic beliefs and actions) and Allah was displeased with them and declared them liars hence in Surah Yunus Allah (subhanahu wa ta’ala) said, and they worship besides Allah (subhanahu wa ta’ala) that which does not benefit nor does any harm and say they are our intercessors to Allah (subhanahu wa ta’ala) and say do you tell Allah (subhanahu wa ta’ala) which He does not know, He is unique in heavens and earth, from those which they attribute to Him. [10:18] Implication here is that Ismail Dehalvi has stated, majority of the Muslims worship others beside Allah (subhanahu wa ta’ala). Just from this first chapter I learnt that the majority of Muslims are unaware of what Tawheed and what Shirk is. And Majority of Muslims commits acts which nullify their belief in Islam yet despite they claim to be Muslims. I also learnt those who claim to be Muslims make excuses in defence of their belief like the polytheists made for their own beliefs and lastly but not least I learnt that majority is guilty of worshiping others beside Allah (subhanahu wa ta’ala). Twelve: Manual Of Takfir And Killing: Without going to too much detail about lessons learnt from his books I can summarize. Taqwiyatul Iman is basicly a gold mine for those who look for reasons to declare Muslims as Mushriks. Ismail Dehalvi wrote, qualifiers of Shirk, these qualifiers consist of everything a orthodox Muslim does. Hence every practice of Muslims is stated to be Shirk in one sense or another. And one who studies this book comes to conclusion that the [vast majority of] Muslims are in fact Mushrik and he and his co-religionists are only true monotheists. After this realisation the Takfir of [vast majority of] Muslims is easy, like one, two, three, for Phd holder. Another note worthy quality of this book is that it is a master piece of insults and disrespect directed toward Prophets and Awliyah of Allah (subhanahu wa ta’ala).[9] Once studied there is no doubt in my mind that a person would have any love and respect left for Prophet (sallallahu alayhi wa aalihi was’sallam) in his heart. This book is death sentence to love and respect of Prophet (sallallahu alayhi wa aalihi was’sallam) and Awliyah of Allah (subhanahu wa ta’ala). And if you are involved in religious discussions on internet forums, you might have heard Wahhabi/Deobandi members equating Prophet (sallallahu alayhi wa aalihi was’sallam) to a postman, or having no greater position in deliverance of message of Islam than a postman has in delivering a letter.[10] In fact years ago, in my search for pure Islamic teaching I visited a Wahhabi website which had the following statement: “As for the authority of the Sunnah, then it must be understood that the role of the Prophet Muhammad (S) was not as a mere postman who, after delivering his letter, has no concern with it whatsoever. The Messenger was not sent just to deliver the Book of Allah, but to expound it and demonstrate a practical example of its contents.” [Ref: AllaahuAkbar.net, scribd] Note even though the author of this statement is actually refuting the: understanding that role of Prophet (sallallahu alayhi wa aalihi was’sallam) was no greater then postman, he has still not done away with the postman label. Please pay attention to his words, Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) was not as a mere postman. In this sentence the word mere has been used in meaning of; just, only and simply. In other words according to the author he was not just/only a postman but was something else also and he states it was his duty deliver the message [as a postman] and to explain it. So note that apple hasn’t fallen further from the tree of Wahhabism and Taqwiyat Ul Iman. Shade of which is disrespect and insulting the Prophets and the friends of Allah (subhanahu wa ta’ala). One of the most valuable and lesson learnt reading Ismail Dehalvi was from his book Tazkiratul Ikhwan and for which evidence of Quran and Ahadith was available hence I have not abandoned it. This lesson was regarding definition of innovation. In the mentioned book he explained that definition of innovation has been classifed as good innovation and evil innovation by one group of scholars and the other has determined there is only one type of innovation – without going into detail of good and bad innovation – and according to these group of scholars – innovation is evil by default hence specifics are not required. In this book he also emphatically states, To eliminate Shirk, was the reason for which the Quran had descended and the Messenger of Allah (sallallahu alayhi wa aalihi was’sallam) fought the disbelievers and now in this [Shirk] Muslims have fallen into.[11] Thirteen: MAW Written Material And What It Taught Me: Coming Muhammad bin Abdul Wahhab’s booklet, four fundamental principles. In this booklet he basicly argues polytheists against whom Prophet (sallallahu alayhi wa aalihi was’sallam) fought, they believed in Allah (subhanahu wa ta’ala) despite this they were not Muslims. In second principle he states polytheists sought intercession of their gods and goes on to state intercession is of two kinds, permitted and prohibited. Permitted he states is one which is sought from Allah (subhanahu wa ta’ala) and where intercessor is permitted to interceed by Allah (subhanahu wa ta’ala) etc. Prohibited is which is sought from anyone other then Allah (subhanahu wa ta’ala) on matters which none has the ability perform except Allah (subhanahu wa ta’ala). In third principle he states, Arabs worshipped; Prophets, pious people, stones, trees[12], sun and moon. And states that Prophet (sallallahu alayhi wa aalihi was’sallam) fought all of the polytheists without making distinction between any of the polytheists. Then he goes on to give proof for what he has stated. His first, second and third principles are actually a build-up to the fourth principle: “That the polytheists in our era (i.e. Muslims of Arabia and generally of entire world) are more severe in their (committing of) shirk than the first polytheists (i.e. who lived during Prophet’s time). This was since the first polytheists used to associate partners with Allah at times of ease and worship Him sincerely during times of hardship. However, the polytheist s in our era constantly commit shirk in times of ease as well as in times of hardship.” So basicly he laid the foundation of his charge of Shirk in the first three principle in fourth principle he declared the Muslims of entire world of being more strict in persuing Shirk then the polytheists of pre-Islamic era. In other words he considered the pre-Islamic era polytheists to be lesser polytheists then the Muslims of his time. Not just that, note he stated in principle three Prophet (sallallahu alayhi wa aalihi was’sallam) fought the polytheists without sparing any excuse for any of them. So now in fourth principle he has declared the Muslims of being worse in Shirk then polytheists of pre-Islamic era – what is he implying? Spare the worse type of polytheists (i.e. Muslims) or fight them without making distinction between any of the so called Muslims? It is obvious that if fighting lesser polytheists was acceptable then fighting the greater polytheists would also be acceptable. And indeed his armies ransacked cities of Muslims and killed countless Muslims on basis of his these teachings and continue to do so under various ‘terrorist’[13] organisational names – such as Al Qaidah, ISIS, Boko Haram, Tehreek e Taliban Pakistan, etc. Robbed the Muslims of their property and dishonored their women with rape because they believed these women were women of polytheists hence to enslave them and to engage in sexual intercourse with them without Nikkah is permissible. Fourteen: Palan Haqqani Of Shari’at Ya Jahalat: Palan Haqqani’s book Shari’at Ya Jahalat – is basicly a further extention of belief of Ismail Dehalvi and generally Deobandism. In which he states the Muslims are worshipers of Peers/Pirs yet affirm the belief that Allah (subhanahu wa ta’ala) is their God.[14] Also he accused the Muslims of subcontinent of not believing in Quran, or Hadith, or reliable texts of Hanafi Madhab. This is a sneaky way of Takfir of vast majority of Muslims in subcontinent and unfortunately I had swallowed all this without any objections. I also read some where in his book where he equated the majority of Muslims of subcontinent with following the footsteps of Jews and Christians. In order to justify the charge of Shirk levelled against Muslims. He stated the Muslims have common beliefs and practices which connect them with pre-Islamic Arabian polytheism and Hinduism of subcontinent. In other words he stated Muslims of India, Pakistan, Bangladesh, Aghanistan are polytheists. Basicly Palan Haqqani presented the beliefs of Muhammad bin Abdul Wahhab found in his works but did add his own material and discussed subjects controversial in subcontinent as well. From reading his book it was clear to the influence of Muhammad bin Abdul Wahhab on him. For example he writes, idolatory started when people made replicas of pious to remember them, later Satan incited people to worship these.[15] Yet son Qari Muhammad Tayyib and great grandson of founder of Madrassa of Deoband and author of, Seerat Pak, writes emphatically that idolatory started from Kabah because it was so deeply revered as a sanctury of god. The people of Arabia took the stones from it and shaped them, and worshipped what they created. This history of idol creation and worship author of this book attributed to Tareekh Ibn Khalidoon.[16] The point I am making is that he ignored his traditional Deobandi position due to influence of Muhammad bin Abdul Wahhab. Over all this book reinforced my understanding of what I had read in, Kitab at-Tawheed, Taqwiyatul Iman, Tazkiratul Ikhwan. This book also pointed me to new direction – to subjects of Hadhir Nazir, Ilm Al Ghayb and due to earlier resistance and eventual surrendering of my judgment on Jhangvi MSN community regarding my understanding of these two topics. I took everything on board written on these two subjects. Also on Fiqhi subjects such as Mawlid, Urs, Isaal as-Sawab I surrendered my judgment citing lack of knowledge of Quran and Hadith, and personal lack of knowledge, and accepted his positions. Note he wrote numerous times in his book the Peer and the scholars who don’t know about Quran and Sunnah teach these things, and they are driven by earning wealth, hence they twist Quran and Hadith to promote these things to earn money. After reading this through out the book I had basically come to accept and agree with him. Imust have thought if the scholars don’t know as he is saying then what is my worth so it is best to just to accept his position. I vaguely remember reading book of Omar Bakri, leader of Al Muhajiroon organisation, [if I recall correctly] it was titled, Creed Of Ahlus Sunnah Wal Jammah. Basicly this book was composed of Wahhabi beliefs and stated which beliefs of it were in common with which sect. Reading it I came to realize according to Omar Bakri, Wahhabism has more in common with the Khawarij then any other sect. Through my studies after coming to orthodox Islam I agreed that core theology of Wahhabism which revolves around polytheism is of Khawarij. Fifteen: Confusion Regarding Dates Sorted: Readers who know about sectarian differences would have noted that I was reading books written by scholars of Deobandi and Wahhabi sects. There was a reason for this – I visisted PalTalk quite frequently where Wahhabis recommended that I read, Kitab at-Tawheed, Qawaid Al Arba, Taqwiyatul Iman in English, and Creed Of Hamawiyyah, Wasatiyyah, Kitab Al Iman, Al Ubudiyyah written by Ibn Taymiyyah. Even though I was reading books of Deobandi scholars as well but due to my associations with Wahhabis I inclined toward Wahhabism and adopted the label Wahhabi. Another point - the books I had read of Deobandi scholars did not contradict teaching of Wahhabism but rather both sects agree on the issues hence no contradiction was noticed. I took interest in disputes between orthodox Islam and Shia. Whilst carrying out research into disputes my attention was brought to Jhangvi group which hosted discussions on these subjects and this lead me to Deobandi website KR-HCY. On Jhangvi community after I had disputed with the members on some issues which I had not dealt with in the material I had read prior to this. Even though the issues were reconciled in their favour they recommended that I read, Palan Haqqani’s book; Shariah Ya Jahalat, and Urdu original of Taqwiyatul Iman. It has been over a decade – around fourteen years since I surrendered my Wahhabism in late 2001, and around ten years since I have given-up Deobandism – later part of 2005. Some aspects have confused me and I cannot place them in choronological order. Others I cannot recall precisely and I have aproximated and this includes numbers of years being influenced by Wahhabism. My hardcore Wahhabism years roughly numbered two years but if I count my two years of college then I was Wahhabi for about 4 years but this includes the roughly two years where I was naturalising Wahhabism. If I include my time spent on Jhangvi community and studying books due to the recommendation of Deobandi members till my conversion to Deobandism then time in Deobandism would be from 2000 to 2005. My official conversion to Deobandism took place sometime in 2002. Considering all this and generalising based on years then I was member of Wahhabi sect from 1998 to 2002 which amounts to four years of life being spent as Wahhabi. From official conversion which took place sometime in 2002 to leaving Deobandism sometime in 2005, my years in Deobandi sect are three. And finally from 2005 till 2016, or till of now, I have been Muslim for 10 years. Sixteen: When I Studied Material Of HT and Al Muhajiroon: Also do note, I did not investigate into matters of Fiqh/Madhab hence my Hanafi Madhab has remained constant throughout my life. Another thing, I cannot recall when I started reading material of Hizb ut-Tahrir (i.e. Khilafah Magazine) or when I studied, Constitution Of Khilafah. CoK was given to me by my associate Asif [he was/is member of Hizb ut-Tahrir] and he went through the material with me to explain ideology of HT. Hizb ut-Tahrir did not contribute anything toward my becoming Wahhabi therefore I am not going to state anything about this group. Al Muhajiroon was a Wahhabi group but I had no interest in their activities apart from their aqeedah material [by Amir and Bilal in WC] but influence of Al Muhajiroon was limited on me. So I was never really became a member of Hizb ut-Tahrir or Al Muhajiroon at any time of my life but did read material from both groups, more of Hizb ut-Tahrir then Al Muhajiroon. I found Hizb ut-Tahrir’s philosophy of establishing Khilafah interesting.[17] I also have jumbled some account. The earlier part of this account of my Wahhabism/Deobandism was intending to be brief. Just to inform readers of my past associations and sources of influence. I had no plan to write a comprehensive account so I crammed everything without putting everything in order and without specifying details. Now I have decided to write a comprehensive account hence the details contradicts the brief account and I have revised the material. I intended to finish Wahhabi and Deobandi episode on part ten, and then continue with how I became orthodox Muslim. But later decided against it and thought it would be good idea to state what I gained from Taqwiyatul Iman, and Kitab at-Tawheed. Even that I expanded to include other foundational material of Wahhabism – Qawaid Al Arba of Ibnul Wahhab and Deobandi Palan Haqqani’s, Shari’at Ya Jahalat. I do not claim this to be absolutely accurate account of my naturalization to Salafism and then to Deobandism but I have done my level best to put everything to pen truthfully and to best of my memory. Seventeen - You’re What You Eat And What You Read: As a result of reading books mentioned earlier and not mentioned I quitely engaged in preaching and promoting Wahhabist ideology over the internet but not through aggressive prostelzing but passive. I found best way of indoctrinating unsuspecting Muslims into Wahhabism was to use another cause as means of getting into a circle of people[18] and while their focus would be mutualy agreed cause I would gradually impart to them theology and philosophy of Wahhabism. Fortunately, due to passive method of prostelyzing I didn’t gain any converts to Wahhabism but must have influenced individuals with the Wahhabi thought. Those who were interested in learning about ugly side of Shiaism departed after experiencing my unreasonable amount of anti-Shia rehtoric and Takfir directed toward Shia generality and Shia scholarship. This was result of listening to likes of Mawlana Haq Nawaz Jhangvi, Mawlana Isar Ul Qasmi, Mawlana Zia ar-Rahman Farooqi, Mawlana Mohsin Raza Farooqi [he is a ex-Shia and convert to Deobandism], and Mawlana Ali Sher Haidri. A prominent feature in their lectures was to say: Kafir! Kafir! Shia Kafir! And the following was said right after the mentioned: Joh na manay voh bi Kafir! Meaning - one who does not believe [Shia are Kafir] that one is [also] Kafir. They often quoted what the Rawafiz had written in their books against mothers of believers - Hadhrat Aysha (radiallah ta’ala anha), and Hadhrat Hafsa (radiallah ta’ala anha). Also what the Rawafiz have written regarding the companions of Prophet (sallallahu alayhi wa aalihi was’sallam), including Hadhrat Abu Bakr Siddeeq (radiallah ta’ala anhu), Hadhrat Umar Farooq (radiallah ta’ala anhu), and Hadhrat Uthman Ghani (radiallah ta’ala anhu). And what the Rawafiz wrote was so ugly, vile, flagrant abuse; anyone with spec of faith in their hearts would have been moved to tears and his emotions and judgment will agree with: Kafir! Kafir! Shia Kafir![19] I was also member of KR-HCY forum and to present united front against the Rawafiz we did not discuss/debate in public differences between Muslim, Deobandi, Hanbali Wahhabism and Wahhabi Ghayr Muqallideen. Eighteen – Becoming Disillusioned With Wahhabism – Group Of Satan: My becoming Wahhabi was not really a intellectual decision because circumstances and associations presented me with Wahhabi written material. Yet my decision to leave Wahhabism was based on achieving greater intellectual maturity and knowledge of Quran and Ahadith. I was first alarmed when I discovered the Ahadith about Najd which was quoted to me by a Muslim to refute me. Prophet (sallallahu alayhi wa aalihi was’sallam) refusing to supplicate for region of Najd but supplicated for Syria and Yemen – stating group of Satan will emerge from Najd and afflictions will eminate from Najd. Upon investigation of Wahhabi position on these Ahadith I came to understanding Najd is in Iraq. Call it chance or Allah’s (subhanahu wa ta’ala) help. I found Hadith in which it was stated Prophet (sallallahu alayhi wa aalihi was’sallam) fought in Najd, here. Implications of which were, if Najd is Iraq then Prophet (sallallahu alayhi wa aalihi was’sallam) must have fought a war in Iraq but research into matter proved that region of Iraq was not attacked by Muslims in life of Prophet (sallallahu alayhi wa aalihi was’sallam) nor he fought in Iraq. Also I was told this Hadith was about Khawarij and they emerged from Iraq hence Najd is Iraqi city of Basrah and historically Basrh was part of Najd of Arabian Peninsula. When this was investigated, I learnt the first group of Khawarij did not emerge from Basrah but they seperated from army of Hadhrat Ali (radiallah ta’ala anhu) after battle of Siffin - 657, which took place in Syria.[20] And then in 658 Hadhrat Ali (radiallah ta’ala anhu) had fought Khawarij in Iraq at Nahrawan, near capital Baghdad. Putting it simply Khawarij emerged from Syria as a sect and not from Iraq. Iraq was the place of battle between army of Amir Ul Momineen Hadhrat Ali (radiallah ta’ala anhu) and Khariji army. It was the Iraqis who killed the Khawarij in battle at Nahrawan and this is attested by Hadith found in Muslim and narrated by Abu Said Al Khudri (radiallah ta’ala anhu), here. Realising this argument does not hold weight either in light of established facts. Upon further investigation into the subject of, group of Satan emerging from Najd, I found Ahadith which precisely pointed to a particular direction. Ahadith stated group of Satan will emerg from direction of East. I consulted the maps and realized city of Raqqah the place of battle of Siffin from where Khawarij emerged is due North of Madinah, hence it cannot be East. Also Baghdad was long way off direction of East. I was willing to be flexible to accomadate Basrah into East but my generosity wasn’t willing to allow absolute distortion – to include Baghdad into East, it was over stretching my generosity. And as I mentioned earlier Basrah even if allowed to be in East would not suffice because Khawarij emerged as a sect at Siffin. Investigating this subject yeilded more Ahadith, group of Satan will emerge from direction of sunrise, Prophet pointed from Minbar of Masjid Nabvi toward Hadhrat Aysha’s house while pointing to direction from where the group of Satan will emerge from. The first Hadith – of sunrise – sunrises from different place every day, changing from south east to north east then returning, from north east to south east. I narrowed down the region from where the group of Satan will emerge by checking the furthest region from where the sunrises between to extremities – roughly it was from northern border of Kuwait to western boder of Oman, as demonstrated here. Hence the region of group of Satan was between the northern and southern boundaries of sunrise. The Hadith which precisely pointed to direction from where the group of Satan would emerge was of Prophet (sallallahu alayhi wa aalihi was’sallam) pointing toward the house of Hadhrat Aysha’s to indicate the direction of East from where it would emerge. After locating the from where Prophet (sallallahu alayhi wa aalihi was’sallam) pointed toward her house, I drew a straight line from his position to her house. Note her house is where Prophet (sallallahu alayhi wa aalihi was’sallam) is burried in his heavenly abode and the out come was a line pretty precisely pointing to Riyadh. My research on this Hadith years later culminated into this article, here. Eventually I had a precise direction to which I could be little flexible with and viola I had my Najd. Note, Najd was always known and indicated on maps, it was and is Najd known to all, situated in central Saudi Arabia, and surrounds area around capital Riyadh, see evidence of it, here. Importance of Najd and its location was/is crucial to understanding the origin of Wahhabism. Another argument in defence of Iraq being Najd was that, in the Hadith of Najd from where group of Satan would emerge, the word Najd (i.e. raised, elevated land) is used in linguistic meaning and not as a name of locality or region. Logical response to this was, in that case Syria and Yemen could also be linguistic usage – hence Syria, Yemen could be any land that fits the linguistic meanings of these words. Also Najd could be any land in East, such as mount K2, Everest, or even highiest battle ground, Kargil. It was irrational that a region which was known by name (i.e. Najd), location (East Of Madinah, central Arabia), was not considered Najd mentioned in Hadith of group of Satan. Nor there was a president where Prophet (sallallahu alayhi wa aalihi was’sallam) ever used a name of region for linguistic usage. Also I used topological maps available on internet to see if traditional location of Najd fits into linguistic meaning of Najd or did it fit on Iraq as my Wahhabi co-religionists believed and attempted to prove. My investigation to see if linguistic meaning fitted Iraq or central Arabian province lead me to believe location of Najd is in central Arabia – region surrounded by Saudi capital Riyadh and not Iraq. This understanding was later further cemented when I carried out thorough research into matter and the fruits of that labour were published in the following article, here. Note location of Najd is important because the founder of Wahhabism was born in Najd. Wahhabi sect emerged from Najd and accused Muslims of being worst then polytheists of pre-Islamic era. Muhammad bin Abdul Wahhab legalised killing of Muslims under the pretext that they are disbelievers, looting of their property, and enslavement of Muslim women. Also English translation of Kitab at-Tawheed details of which I mentioned in footnote eight, on page ten claims to portray the condition of Najd[“], and on page fifteen under heading; impact of Dawah, states Muhammad bin Abdul Wahhab fought struggled against Muslims of Najd until he gained victory in Najd[^]. This is explicit confirmation that Muhammad bin Abdul Wahhab was Najdi. Once it became apparent to me that Wahhabi sect was strong contender for being the group of Satan which was to emerge from Najd, I was disillusioned but still held to Wahhabism for reasons unknown. I guess the reason Najd is in central Arabia and Muhammad bin Abdul Wahhab’s Wahhabi sect emerged from it, must not have been concrete reason enough to leave it. Nineteen - Becoming Disillusioned With Wahhabism – Muslims Are Mushrik: Anyone who is familiar with Wahhabism will know that core teaching of its founder was; Muslims have fallen into major Shirk, they are worse in polytheism then the polytheists of Arabia, Tawheed had disapeared from Arabian Peninsula until Muhammad bin Abdul Wahhab had reintroduced it. And as a result of these convictions Muhammad bin Abdul Wahhab believed it is permissible to kill Muslims, take their property, enslave their men, women and children. Note even though I have used generic term ‘Muslim’ which does not specify a particular group of people. It should be noted his target was members of Ahle Sunnat - subcontinent’s equivlent is Barelwi. The foundation of all actrocities was the belief that Muslims have fallen into polytheism hence they are no longer Muslim – worse then disbelievers of pre-Islamic era. So I decided to investigate the claim that Muslims are polytheists. When I judged using the principles of Tawheed and Shirk learnt from Wahhabism I came to conclusion which these principles were primed to produce – these people were indeed Mushrik. It would be best to mentioned some principles to indicate what I mean. Words of Hadith, dua [directed to Allah subhanahu wa ta’ala] is worship, distorted and applied as: [every] dua [to the dead] is worship, and we all know worship of anyone other then Allah (subhanahu wa ta’ala) is major Shirk. Another, any help sought from one who does not possesses the means to grant what is asked from him/her is Shirk. In other words, ma fawq al asbab help sought from anyone is Shirk. In light of first mentioned principle, saying ‘Ya RasoolAllah!’ is Shirk because I have used harf e nida (i.e. words of call) and I have called upon ‘dead’ Prophet (sallallahu alayhi wa aalihi was’sallam). Therefore as per Wahhabism I am guilty of worshipping Prophet (sallallahu alayhi wa aalihi was’sallam).[23] The second principles basicly teaches that if someone does not possess power, ability, right, to grant something and one ask from him/her then such a person is guilty of major Shirk. Suppose I ask from, a friend right to enter paradise because he does not possess the right to grant entry to paradise, I have committed major Shirk according to Wahhabism. But often this principle is applied to asking from the dead. So asking help from the dead would be major Shirk.[24] Coming back to the subject – when ever I used the principles of Wahhabism I arrived at same understanding; Sufis are Mushrik. I cannot recall how or where I read/heard the Ahle Sunnats position that Muslim Ummah as whole will not committ major Shirk. Where as position of Wahhabism was that vast majority of Muslims have fallen into major Shirk and only a minority are upon Tawheed – this minority was none other then followers of Wahhabism. As a Wahhabi my position was clear to me, Ummah has fallen into Shirk, like Jews and Christians had fallen into Shirk, based on the Ahadith of, tribes of my Ummah will worship idols, here. Based on all the Ahadith used by Wahhabis it was clear to me that Muslims will worship idols according to Ahadith. During this period it dawned on me that scholars of Ahle Sunnat read the very same Ahadith, in Arabic, yet do not agree with Wahhabi understanding of these Ahadith. Was it because all of them were insanely jealous of true understanding of these Ahadith given by Wahhabis, or were they such staunch defiers of truth that they would not accept truth because they loved prestige they have due to being scholars of heretics? I came to conclusion, you know, Ali, some might be jealous, and some from them deny the Wahhabi understanding of these Ahadith because they have a status, but surely in hundereds of thousands of Muslim scholars there would be few who were honest, truthful, sincere in finding the truth, and they exhorted all effort to learn the real meaning of these Ahadith, and after all the effort and sincere search for the truth, they found their understanding to be correct. And how do I know the understanding which I hold to is the truth after all I am just believe what was told to me. Allah (subhanahu wa ta’ala) stated in Quran, obey Allah (subhanahu wa ta’ala) and Messenger (sallallahu alayhi wa aalihi was’sallam), refer to people of authority, but when in dispute refer to Allah (subhanahu wa ta’ala) and his Messenger (sallallahu alayhi wa aalihi was’sallam), so based on this command of Allah (subhanahu wa ta’ala) I decided to investigate the matter in dispute. So the very first aspect I investigated was, the Hadith referenced above, which idols does it refer to? Does it refer to deceased Saliheen, or their graves, or idols in true sense? Note, we used these Ahadith to argue the Muslims are worshiping idols and by idols we meant, graves and deceased Saliheen in those graves.[25] So I embarked upon this quest of finding the truth for my self and I was surprised. I found out that Ahadith which I have been using to mean graves and Saliheen burried in the graves, due to their generality in meaning, have been explained by other Ahadith, to mean idols such as Al-Lat, Dhi Al Khalasa, and Al Uzza. The following is article which establishes this position in light of Ahadith, here. The next was Hadith of Ummah of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) following the footsteps of Jews and Christians. After bit of pondering over the meaning and relating it to current state of affairs of Muslims – how they emulate the West in eating, sleeping, dress, behavioural habbits as well as desire and aspire to follow the morality of West, it became apparent to me that Hadith did not mean emulating them in polytheism but emulating them in their way of life. Note Hadith says, emulating both Jews and Christians, and their collective achievement is Western worlds present reality. A article was dedicated to explain in detail the understanding I arrived at that juncture of my life, here. The next point of contention was, that according to Wahhabism Muslims will worship idols but the scholars of Ahle Sunnat believed non-Muslim Arabs would revert to idolatory after a sweet cool musky wind blows which will take the life of Muslims, and I found the position of Ahle Sunnat to be substantiated from evidence of Ahadith, here. The following article is in support of article linked prior to it, here. So far it was clear to me that Wahhabis misinterpret the Ahadith to fit their own agenda and it was also apparent to me that at the very least no Hadith establishes major Shirk in the majority of Ummah of RasoolAllah (sallallahu alayhi wa aalihi was’sallam). Okay, addmitted the Wahhabis misinterpret the Ahadith but the correct understanding does not imply majority will not be guilty of major Shirk. Prophet (sallallahu alayhi wa aalihi was’sallam) emphatically stated that Muslims will not worship others beside Allah (subhanahu wa ta’ala). When I subjected my Wahhabi understanding to test I came to realize that this is inclusive of all Muslims and not just Sahabah, here. I needed something to absolve the Arab Muslims from major Shirk. A statement of Prophet (sallallahu alayhi wa aalihi was’sallam) in which he stated Muslims of Arabia will not worship others beside Allah (subhanahu wa ta’ala). This would suffice and refute the claim of Muhammad bin Abdul Wahhab that Arabs were steeped into major Shirk in his life time, and it would be enough to refute his entire mission and his entire invented religion of Wahhabism. Allah (subhanahu wa ta’ala) guided me to a Hadith in which Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said, by Allah Satan will not be worshipped in Arabian Peninsula. When I investigated the meaning of this Hadith in light of Quran I understood that Satan worship is synonym for idol worship. In other words idols would be not be worshipped in Arabian Peninsula. Based on the Ahadith of worship of idols by Arabian tribes, I uderstood Prophet (sallallahu alayhi wa aalihi was’sallam) had made Takhsees of the general rule by stating tribes of Ummah will worship idols. Meaning idols would not be worshipped in Arabian Peninsula except until after the blowing of wind, except until after the death of all Muslims. Two articles dedicated to this understanding of Hadith of Satan not being worshipped in Arabian Peninsula are, here and here. Twenty – Why I Left Wahhabism: The entire foundation of Muhammad bin Abdul Wahhabs movement was, Arabs have become Mushriks [even before the blowing of cool musky sweet wind which was to kill all Muslims] for this and these reasons. This belief of Muhammad bin Abdul Wahhab does not stand with teaching of Prophet (sallallahu alayhi wa aalihi was’sallam) because he has taught Arabian Peninsula will not see idol worship until after the blowing of wind and the death of all Muslims, and after this event Kuffar living in Arabia will revert to idolatory. So when I realised the contradiction between Wahhabism and teaching of Prophet (sallallahu alayhi wa aalihi was’sallam) I decided to choose the teaching of Prophet (sallallahu alayhi wa aalihi was’sallam) and gave up all teachings, all principles, of Wahhabism on which I use to judge all matters of creed. Simply because if the principle produces a teaching which goes against teaching of Prophet (sallallahu alayhi wa aalihi was’sallam) then just the teaching on its own isn’t incorrect but the principle which resulted this teaching also is incorrect. The legitimacy of Wahhabism was based on the thesis that Muslims are engaged in major Shirk in Arabian Peninsula. Yet there was to be no major Shirk in the belief of people of Arabian Peninsula until after the death of Muslims. Therefore I concluded Wahhabism was an irreligious Khariji rebellion against established Muslim tradition. After further investigation into the subject of Kharijism I learnt Wahhabi sect fulfilled all the prophecies of Prophet (sallallahu alayhi wa aalihi was’sallam) regarding the group of Satan of Najd. Prophet (sallallahu alayhi wa aalihi was’sallam) had foretold, the group of Satan will kill Muslims, they will spare disbelievers, they will shave their heads, and their pants would be above their ankles. Also studied history of Wahhabi sect and found them fulfilling the details, such as killing Muslims, skin-head shaving, their out word adherence to Sharia being unrivalled compared to the people of their age/locality. Once it was clear to me that Muhammad bin Abdul Wahhab was born in Najd, his Wahhabi band Ikhwan - original ISIS, emerged from Najd and did all the evil in Najd. I distanced my self from Muhammad bin Abdul Wahhab’s killing of Muslims, looting property of Muslims, enslavement of Muslim men and women. As my understanding of definitions of Shirk/Tawheed developed from perspective of Ahle Sunnat and when I became familiar with various divisions in each subject my convictions became solidified – Muhammad bin Abdul Wahhab and his band of terrorists and those who have germinated ever since were/are a branch of Khawarij. Due to my stern and out spoken nature I condemed his, and actions of those who followed him with strongest, harshest words I could mint with combination of Takfir, on PalTalk, in a Wahhabi disscussion group.[26] As a result I fell out with my PalTalk Wahhabi buddies and I then officially renounced my Wahhabism on Understanding-Islam forum and I have never looked back to regain my faith in Wahhabism. TwentyOne – Jhangvi Community The Arena Of Sectarianism: At the time when I abandoned Wahhabism as mentioned earlier I was already part of Jhangvi community and the envoriment of the community was such that we all strived to refute the Rawafiz and this required knowledge. To help me to acquire knowledge about the disputed subjects between Muslim, Deobandi, Wahhabi and Shia I was recommended to read Urdu books such as: Tohfa Athna Ashariyyah by Shaykh Abdul Aziz Muhadith Dehalvi (rahimullah alayhi ta’ala) Tareekhi Dastawaiz by Maulana Zia ar-Rahman Farooqi, Rad ar-Rawafiz by Mujadid Alif Saani Shaykh Ahmad Sirhindi (rahimullah alayhi ta’ala), and Radd Ur-Rifdha by Imam Ahmad Raza (rahimullah alayhi ta’ala). Hidayat Ush-Shia by Khalil Ahmad Saharanpuri, and Irshad Ush-Shia by Sarfaraz Khan Safdar. Also I became embroiled in Muslim vs Deobandi, Wahhabi disputes – such as Noor & Bashr, Hadhir Nazir, Ilm Al Ghayb and these issues were resolved in favour of Deobandism. And also started to learn the legal status of disputed issues of Fiqh under guidance of Deobandis and with aid definition of innovation learnt from Wahhabis. I was told Barelwis are steeped in innovations and their practices have no evidence from Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam) and following issues are innovations which the Barelwis have fallen into: celebration of Mawlid, various days appointed for supplicating for the deceased relatives – Dua of Thursday (i.e. Khatam Juma-raat), Dua of 4th, Dua of 10th, Dua of 40th, Giyarweenh (i.e. Dua on 11th of every Islamic month), Urs/Barsi (i.e. commemorating life of a Wali or Aalim - yearly), Dua after funeral (i.e. Dua Bad e Janazah), Konday[27], sending blessings upon Prophet (sallallahu alayhi wa aalihi was’sallam) before the call of prayer (i.e. Salawat/Durud Qabl Azaan), supplication of Fatihah[28], and issue of reciting Salat upon Prophet (sallallahu alayhi wa aalihi was’sallam) using non-prophetic Durud/Salat.[29] Also upon joining Jhangvi community I had also become familiar with Qadiyanis and their teachings and realised the disputes of Ahnaf of subcontinent with Ghayr Muqallideen (i.e. non-conformist Wahhabism of subcontinent) but issues of Ahnaf vs Ghayr Muqallideen were never studied in my Deobandism years. Jhangvi community as opposed to KR-HCY forum had no restrictions on what subjects can be discussed and it was Jhangvi community opened my eyes and introduced me to different sects and allowed me to gain knowledge about these sects through the lense of Deobandism.

Bashar aur is kay mukhalif, sab hee ek jesay hen. Zalim nay apni hukumat kay wastay lakhoon ki jaaneh apnay zummen leenh. Aur mukhalifeen nay baghawat kar kay tabahi o barbadi apnay zummeh leeh. Taleemat e RasoolAllah (sallallahu alayhi wa aalihi was'sallam) ko peet pechay phenk-nay ka yeh anjaam hen sab. Zalim kay zulm ki bardasht aur baghawat nah karnay ki taleem ko peet pechay phenka ... Kufr nizaam e democracy kay leeyeh. In sab kay saath wohi ho raha heh jis ko hona thah aur hoga. Kuffar nay in ko lara kar apna kaam nikalwaya aur nikalwata rahay ga. Yahee Engrezoon nay Hindustan mein keeya, aur yahi phir ho raha heh. Musalman hukmaran itna jahil aur international politics say itna bey-khabr heh kay Kuffar kay haath mein kuttay jesa heh. Galay mein rassi dalo aur jis musalman ko chaho qatwa loh, apnay mafad kay wastay qatay ga. Malik raazi, dollar kamahay, irf us ko apni roti apna bangla, mercedes, dollars, nazr atay hen. Pakistan ka Musalman bi ma sha Allah aqalmand tabka heh, itna aqalmand kay Nawaz Shareef jesay, Zardari jesay haramiyoon ko vote detay hen. Allah bandoon kay halat nahin badalta jab taq banday nah badlen. Yeh joh kuch dunya mein musalmanoon kay saath ho raha heh, ham sab is kay mustahik hen. Aur yeh ibtida e ishq heh rota heh kia, agay agay dekhyeh musalman say hota heh kia. Is dunya mein woh din bi ahen gay kay musalman kay wastay angara pakr kar chalna asaan hoga magar musalman kay wastay musalman honay ka zikr karna mushkil hoga. Musalman is tera dunya say mittay ga jistera kabi thah hee nahin aur Islam sirf Madinah shareef mein hoga. Hamaray Nabi e kareem sallallahu alayhi wa aalihi was'sallam yeh sab bata kar gahay hen. Aur yeh sab kuch honay kee waja musalmanoon par zulm heh. Aur jesay zamana guzrta jahay ga muzalim bartay jahen gay. Allah ta'ala ham sab kay imaan o ishq ko salamat rakhay, ameen.

Lafz 'makr' Allah subhanahu wa ta'ala nay apnay leeyeh Quran mein istimal farmaya heh. Makarallahu ... ma' ar'rakieen ... unoon nay Allah say makr keeya aur Allah nay un say makr keeya ... makr ka mana khufya-tadbeer Ala Hazrat nay keeya. Mufti Naeemi rahimullah nay makr ko haqiqi istimal par chora heh aur tarjuma nahin keeya.