MuhammedAli

Idol ko Ilah maan kar Allah ka shareek manna Shirk heh ya idol ko Ilah maan kar Allah kay haan safarshi manna Shirk heh ya Allah kay haan kissi ko safarshi manna Shirk heh? Dosri baat woh kon say ikhtiyarat hen jinnay tum nay, khuda'i ikhtiyaraat, tehraya heh, esa asool bata doh jis say pata chalay kay kon say khudahi ikhtiyarat hen. Murda ko zinda karna khudahi ihtiyar heh ya nahin? matti kay putlay meh jaan dalna aur ussay haqiqi jaan bakshna khudahi ikhtiyar heh ya nahin? Aur agar yahi ikhtiyar kissi makhlooq kay pass ho toh kia woh khuda heh ya nahin?

Salam alayqum, Meray baee, aaj kay dawr meh balkay har dawr meh dar us kuttay ka hota heh joh bhonk raha bi ho aur rassi say banda bi nah ho. Joh kutta rassi say banda ho aur lakh bar bhonkay chotay nannay bachay us kay agay disco kar rahay hotay hen. Ham sunniyoon ka banday huway kuttay wala hisaab heh, keun kay ham nay SUFIAT kay peace tolerance love care dil na dukhaween kissay da dillaan wich rab renda walay pagal sufiyoon ki philosophy ko apna leeya heh, jab taq yeh rassi ham sunniyoon kay galay meh pari rahay gee, ham sirf bhonknay walay kuttay hen jin kay agay atkal bachay naach tappa kartay hen. Hammeh ya bhonkna band kar dena chahyeh keun kay bhonk kay peechay qatnay kee support nahin, agar bhonk maren toh phir rassi ko utaar kar phenk dena chahyeh, keun kay bhonk kamyab nah huwi toh phir ham ko qatna chahyeh. Meh bhonknay ka aadi nahin agar muj par ho meh baghair bhonkay baghair kissi shor o protest kay is Talib Johri ka fishing cable say sar qatoon, magar mujjay pata heh yeh meh kar nahin sakta, itni support aur sakkat nahin. Jab mujjay pata heh kay meri bhonk kamyab nahin hogi aur baat qatnay taq paunchay gee aur qatnay kee mujjay sakkat nahn, is waja say meh bhonkta hee nahin. Keun kay bhonka aur agay say kohi muasir jawab bi na milay yehni agay say mafi nay mangi jahay aur qaat bi nah pahoon, tab ek toh pehlay hee toheen huwi dosra phir apni bey bassi par be toheen hee hogi, is say behtr yahi heh kay bangi aur charsi malangoon kee tera meh be, Allah ki raza kay khilaf pata be nahin hilta agar Allah nay in ko marwana chaha toh kuttay behij kar marwa deh ga aur agar nah chaha toh meh kia kar sakta hoon. Yeh wohi famous Sufi line heh ... Allah nay bakshna chaha toh baksh deh ga aur na chaha toh namaz roza ... par amal huwa toh be na bakshay ga, baat Allah kay karam ki heh. Joh esa kehtay hen un ka matlab yeh kay mujjay kuch na karna paray ... Ham sunniyoon meh sirf khana peena aur is kay mutaliqa joh rasmeh hen bas wohi reh gahi hen. Maulvi aur Peeroon nay be innee par zor deeya huwa heh, maut parti heh Jihad o qitaal kee baat kartay huway, joh kartay hen un ki dunya jootiyan chat-ti heh. Mera aap ko aur Sunniyoon ko yahi advice heh kay esa waqiat nah forum par paste keeya karen yeh ham Sunniyoon kee besati ka basat bantay hen. Agar kohi RasoolAllah sallallahu alayhi wa aalihi was'sallam ya sahabah ki shaan meh gustakhi karta heh toh jalsay jaloos ki zeroorat nahin jis kay samnay ho woh apni jaan Allah ki rah meh lara deh, agar yeh nahin toh phir joh sahib e iman hen un ko batahay aur baat ko raaz meh rakhay aur us ka khatma kar deeya jahay. Shor sharabay say agay wala muhtat ho jata heh ... dushmanan e Islam say seekhen kistera apnay dushman ko mara jata heh, Israeli yahoodiyoon nay Qatar meh ek Hamas kay banday ko injection lagaya jis say ussay heart attack ho gaya aur mar gaya. Goli be aur bomb say be ura saktay thay magar unoon nay moqay kee munasbat say apni manzil paunchi.

Agar yeh ZiaBashir Wahhabi heh toh is ki post delete kar denh.

Salam alayqum, Meri behan Allah ta'ala aap kay jazbay ko aur mazboot karay aur deeni dunyawi maseebatoon ko aap say door rakhay, ameen.

Kuch nahin hoga ... cheekh chala kar dekh lenh. Shia aur Deobandi/Wahhabi kay khilaf hakoomat aur hakoomat kay idaray aur TV kuch be nahin karen gay.

Introduction: Prophet (sallallahu alayhi wa aalihi was’sallam) has reportedly stated, one who introduces into Islam a good Sunnah he/she will be rewarded and those who act on this good Sunnah will also receive equal reward, Hadith: “He who introduced some good practice in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect.” [Ref: Muslim, B34, H6466] From the literal reading of the words of Prophet (sallallahu alayhi wa aalihi was’sallam) it is clear that it is permissible to introduce into Islam good Sunnahs/Biddahs and to follow them. If it was impermissible to introduce good Sunnahs/Biddahs into Islam then Prophet (sallallahu alayhi wa aalihi was’sallam) would not have told of reward. The Muslims believe the literal implications of this Hadith and accept all interpretations that can be derived according to historical context. Prophetic teaching is that Prophet (sallallahu alayhi wa aalihi was’sallam) has been granted ‘Jawami Al Kalim’ meaning the ability to express vast meanings in few sentences. Hence the multiple interpretations of this Hadith are in agreement with this nature of prophetic words hence all are valid. Now, the opponents of religion of Islam argue against the literal implications and interpret the Hadith in historical context in order to negate the understanding of Muslims. Their understanding is; in a gathering where people are reluctant to give charity, one who gives charity and those who follow his example all will receive equal reward. Readers should note, this is article is continuation of response given to brother Sa’id Imtiaz, here and here. Evidence For Validity Of Holding To Literal Meaning Of Prophetic Words: Hadith records Prophet (sallallahu alayhi wa aalihi was’sallam) gave following instruction to a group of Sahabah after returning from the battle of Al Ahzab: “None of you Muslims should offer the Asr prayer but at Banu Quraiza's place.” While they were travelling toward the tribe of Quraiza the Hadith records: “The Asr prayer became due for some of them on the way.” This divided the companions into two groups, one group said: “We will not offer it till we reach it, the place of Banu Quraiza.” While the other group said: “No, we will pray at this spot, for the Prophet did not mean that for us.” The Hadith goes on to record that the difference of opinion was brought to attention of Prophet (sallallahu alayhi wa aalihi was’sallam) who did not rebuke either group: “Later on it was mentioned to the Prophet and he did not berate any of the two groups.” [Ref: Bukhari, B59, H445] Position Of Both Group Of Companions On This Matter: The first group acted on the literal instructions of Prophet (sallallahu alayhi wa aalihi was’sallam) and did not perform Asr prayer. They second group of companions via Ijtihad came to conclusion that Prophet (sallallahu alayhi wa aalihi was’sallam) was not preventing them from performing Asr prayer on the way but he was instructing them to travel quickly and reach the destination before Asr prayer and then perform the Asr prayer. So they realized they will not reach destination before the Asr prayer time expires and worship of Allah (subhanahu wa ta’ala) is more important then reaching a destination quickly hence they decided to perform the prayers on the way: “… (Some) people being afraid that the time for prayer would expire, said their prayers before reaching the street of Banu Quraiza.” [Ref: Muslim, B19, H4374] The other group they said: “We will not offer it till we reach it, the place of Banu Quraiza.” [Ref: Bukhari, B59, H445] “We will not say our prayer except where the Messenger of Allah has ordered us to say it even if the time expires.” [Ref: Muslim, B19, H4374] This establishes one group of companions held to literal instructions and made no Ijtihad hence did not perform prayers on the way to destination and also establishes one group of companions did engage in Ijtihad and performed prayers on the way to said destination. Reaction Of Prophet (sallallahu alayhi wa aalihi was’sallam) To This Difference: Hadith of Bukhari and Muslim record the following words regarding this difference of opinion between the companions: ”When he learned of the difference in the view of the two groups of the people, the Messenger of Allah did not blame anyone from the two groups.” [Ref: Muslim, B19, H4374] “Later on it was mentioned to the Prophet and he did not berate any of the two groups.” [Ref: Bukhari, B59, H445] Prophet (sallallahu alayhi wa aalihi was’sallam) not correcting any group indicates both groups of companions were correct in their approach because Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said: “Whoever among you sees an evil action, and he is able to change it with his hand, then change it with his hand (by taking action); if he cannot, (do so) with his tongue then with his tongue (by speaking out); and if he cannot then with his heart (by hating it and feeling that it is wrong), and that is the weakest of faith.” [Ref: Ibn Majah, B5, H1275] Disobedience to command of Prophet (sallallahu alayhi wa aalihi was’sallam) is form of Munkir (i.e. evil/wrong) hence Prophet (sallallahu alayhi wa aalihi was’sallam) would have clearly pointed out the error of Ijtihad if there was any. Therefore the conclusion both groups were correct in their understanding is established. The Principle Derived From Incident Of Banu Quraiza: From this historical event it is established; literal implications of prophetic words and interpreted implications derived using tool of Ijtihad are both be correct. If any of the two interpretations of prophetic words was in contradiction with Prophet’s (sallallahu alayhi wa aalihi was’sallam) teaching he would have corrected the wrong party. An important point, both groups were correct hence Prophet’s (sallallahu alayhi wa aalihi was’sallam) methodology is of literal and reinterpretation. Hadith Of Good Sunnah In Light Of Approved Methodologies: Understanding the prophetic words literally and acting upon them as Prophet (sallallahu alayhi wa aalihi was’sallam) instructed is established. Also reinterpreting the words of Prophet (sallallahu alayhi wa aalihi was’sallam) in light of other evidence is also established. The following prophetic words now can be understood according Prophet’s (sallallahu alayhi wa aalihi was’sallam) approved methodologies: “He who introduced some good practice in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect.” [Ref: Muslim, B34, H6466] The literal reading of Hadith establishes reward for introducing good Sunnahs/Biddahs into Islam and which is akin to establishing permissibility of introducing good Sunnahs/Biddah into Islam. The reinterpreting methodology establishes reward for engaging in prophetic Sunnahs which people are reluctant to practice and this is akin to granting permission for engaging in prophetic Sunnahs which people are reluctant to engage. Conclusion: Prophetic words are according to ‘Jawami Al Kalim’ nature hence they can be interpreted differently depending on the evidence. From the Hadith of Bani Quraiza it was deduced that Prophet (sallallahu alayhi wa aalihi was’sallam) approved the actions of two groups of companions who differed over the meaning of prophetic words. One group held to the literal meaning of words while the other reinterpreted the words and came to different understanding. As a result one group did not perform their prayers until they reached their destination while the other performed it on the way to destination. In context of objective of this article it is important to point out; the Muslims in regards to the Hadith of good Sunnah hold to the literal meaning and consider it permissible to create good Sunnah/Biddahs and introduce them into Islam with hope of gaining reward from Allah (subhanahu wa ta’ala), while accepting the interpretation presented by opponents of Islam. It is important to point out, we the Muslims accept the interpretation of Hadith in discussion but not their understanding of; it is not permitted to introduce good innovations into Islam.

Baee Sahib ham Sunni ko Islam aur maslak say kohi muhabbat nahin aur nah kissi ko jazba heh ilm hasil karnay aur phehlanay ka. Logh geerwiyoon, naatoon ki mehfiloon, milaadoon, ursoon, khatmoon, joh kuch khanay peenay kee rasmeh hen bas issee meh lagay hen. Jab taq banda Sunni aur sahih ul aqeedah hota heh murda lash kee tera hota heh aaj kay dawr meh, jistera murda lash ko kutta billa kha jahay kohi parwa nahin issee tera Sunniat ko kuttay billay kha jahen kissi sunni ko kohi parwa nahin. Magar jab yeh murda lash ko Deobandiat ya Wahhabiat kay keeray partay hen toh phir uth kar esay josh o jazbay say apnay mazhab kee tableegh karti heh kay zinda bee peechay reh jatay hen. Hamaray Sunniyoon ka kohi ilaaj nahin, sirf wohi ilaaj heh joh anqareeb Wahhabi aur Deobandi mil kar in ka karen gay. Sunni jab taq gajjar mooli kee tara zabiya nah ho aur jab taq wahhabi aur deobandi in ki maan betiyoon ko jismani khawashaaat ko poora karnay kay leyeh pakr pakr kar nah leh jahen aur janwaroon kee tera in kee maan betiyoon ko nah bechen mandiyoon meh jistera aaj syria aur iraq meh ho raha heh, us waqt taq kohi Sunni nahin jagay ga. Meri dua heh kay esa ho aur Allah in sunniyoon kay badlay woh sunni lahay joh jihaad o qitaal ka biyaan kartay hen aur shareek be hotay hen. Iraq/syria meh poori dunya say Wahhabi jama ho rahay hen taqay isis joh new wahhabi mulk bana raha heh us ko mazboot keeya jahay aur sari dunya kay wahhabi shareek ho rahay hen in kee jang meh. Aur future meh jab be Saudi petro dollar kee support kay saath pakistan meh jang huwi aur Wahhabi ek taraf ho gahay toh dekhna poori dunya say Wahhabi aa kar sunniyoon kay khilaaf laren gay, aur aap dekhen gay kay Pakistan kay sunni kuch bee kar nah pahen gay, ham sunniyoon meh say ginti kay das mujahid bee tiyar nahin hoon gay, hammeh ya toh America aa kar bachahay ga ya Europe ya United Nation. Wahhabi aur Deobandi, jahan par apnay mazhab kay perokaron ko tableegh kay leyeh tiyar kartay hen wahan par jihad kee talimat ka batatay hen aur jihad kee talkeen kartay hen. Hamaray Maulvi aur Piroon ko abhi taq yeh samaj nahin aahi kay kesay sunniat kay difa meh awaam ko tiyar keeya jahay. Sirf taqreeroon taq hee baat mehdood kar di, ham nay taqreer kar deeh, aur taqreer meh be kohi ilmi behas nahin hoti, ek sirf kaam ka nuqta hota heh aur sari taqreer agay peechay kee batoon meh guzaar deeh jaati heh, ek ek baat ko das dafa khud repeat karta heh maulvi aur pachas dafa joh awam bethi heh un say repeat karwata heh. Aur agar kohi maulvi jazbay wala aur vision wala ho aur hamaray sunniyoon ko kaho kay aho aqeeda seekho aur namoos e risalat kee toheen kernay waloon ko pehchano toh phir in sunniyoon ko DAMAGH KHARAB SUFIYOON kay sher yaad a jatay hen: da deh mandar da deh masjid da deh joh kuj denda, na daween dil kissay da rabb dilan wich rehnda. Aur saath bashin deetay hen kay islam piyar muhabbat ka deen heh kissi kay khilaaf kohi kehnay kee ijazat nahin. Essay murda bandoon ko kohi kuch samja aur bata nahin sakta in sunniyoon ki misaal zamana e rasoolallah sallallahu alayhi wa aalihi was'sallam kay mushrikoon jesi heh, summun bukmun umyun fahum aur kabi sunniat kay difa kay leyeh tiyar nahin hoon gay. is leyeh in ka rona mat rohen, apna imaan bachahen, aur gar waloon ka. Anay walay dawr meh sunni nah honay kay barabar ho jahen gay har taraf Wahhabiat aur Deobandiat ka ghalba hoga.

Salam alayqum, Baee in sha allah is forum par aap ko agar kohi masla pesh ahay toh aap search karen agar search kay baad be nah millay toh members say rojooh karen in sha allah aap ko kohi na kohi tassali aur kafi shafi jawab pesh kar deh ga. Allah kay karam say is forum meh kafi ilm walay hazrat mojood hen. Ham yahan par Deobandiyon kee khaal khenchnay meh mahir hen. Hamari speciality yahi heh is forum meh kay Wahhabi aur Deobandiyoon kay ihtirazaat ka Quran o Hadth say jawab dena. Shahid kohi esa ihtiraz ho jissay ham nay pehlaynah suna ho aur jis ka pehlay jawab mojood nah ho forum par. Agar nahin toh jawab mil jahay ga. Is link par bot sari deeni books hen, Urdu meh: https://www.scribd.com/Muhammad%20Tariq%20Lahori Joh aap ko pasand aahay down load karen aur paren. Har maslay aur har firqay khilaaf kitaben hen is meh 12hazar kitabenh hen is par.

Salam alayqum, Shukria, Allah ta'ala aap ko jaza e khair aur imaan o hub e rasoolallah sallallahu alayhi wa aalihi was'sallam ko qaim aur daim rakhay. ameen.

Yeh woh Hadith heh jis meh Sahabah nay apas meh ikhtilaf keeya, ek nay rastay meh hee Asr kee namaz pari aur dosri jammat nay Banu Quraizah kay dehray par paunch kar pari. Is Hadith ka matan aur poora reference darkar heh.

Introduction: In exchanges with brother Sa’id Imtiaz it was argued; Islam permits good Biddahs/Sunnahs into Islam and there is reward one who innovates a good Sunnah and those who follow them, a understanding based on the following: “He who introduced some good practice in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect.” [Ref: Muslim, B34, H6466] In response to my line of argument, Wahhabi brother quoted two Wahhabi scholars and one from these two was Muhammad Salih Al-Munajjid, he is prominent scholar of the sect. Their methodology of interpretation was; the ‘good Sunnah’ is to be interpreted according to the context. The interpretation which they presented according to the methodology was; reviving a prophetic Sunnah is good Sunnah and all those who follow the newly revived Sunnah will earn equal reward. Comprehensively this would be as; reviving a prophetic Sunnah which has been neglected, or forgotten, or people are reluctant to practice it, is the good Sunnah and all those who follow the newly revived Sunnah will earn equal reward. Comprehensive response to this line of argument against Islam has been posted here. Methodologies And Interpretations On Trial: There is absolutely no need to dedicate time and critically examine the argument presented and therefore no effort will be made. The already written is sufficient to straighten the crooked path of heretics, if they lend it an ear. In here the methodologies employed to interpret the Ahadith in question by the Muslims and their opponents will be on trial. In an effort to determine which methodology is valid and which interpretation is valid. To properly analyze the methodologies and establish consistency in its application another set of Ahadith will be introduced into discussion which are essential part of the discourse, namely Ahadith of ‘newly invented matters’. The Methodology Of Interpretation To Be Employed: If the Ahadith of ‘newly invented matters’ are to be interpreted in the historical context which surround them and these Ahadith are not be interpreted according to generality wording then there is no need to interpret the Hadith of ‘good Sunnah’ according to generality of wording then they also should be interpreted according to their historical context. If the Ahadith of ‘newly invented matters’ are interpreted according to generality of words and these Ahadith are not restricted to their context but their generality is used then same methodology of interpretation is to be employed for Ahadith of ‘good Sunnah’ and this is to be fair and impartial. The Hadith Of Divine Decree And Adhering To Prophectic Sunnah And Predecessors: “Sufyan said (according to one chain), and Abu al-Salit said (according to another chain): A man wrote to 'Umar b. 'Abd al-Aziz asking him about Divine decree. He wrote to him: To begin with, I enjoin upon you to fear Allah, to be moderate in (obeying) His Command, to follow the Sunnah of His Prophet and to abandon the novelties which the innovators introduced after his Sunnah has been established and they were saved from its trouble; so stick to Sunnah, for it is for you, if Allah chooses a protection; then you should know that any innovation which the people introduced was refuted long before it. […] So accept for yourself what the people (in the past) had accepted for themselves for they had complete knowledge of whatever they were informed and by penetrating insight they forbade; they had more strength (than us) to disclose the matters and they were far better (than us) by virtue of their merits. If right guidance is what you are following, then you out-stripped them to it. And if you say whatever the novelty occurred after them was introduced by those who followed the way other then theirs and disliked them. It is they who actually outstripped, and talked about it sufficiently, and gave a satisfactory explanation for it. Below them there is no place for exhaustiveness, and above them there is no place for elaborating things. Some people shortened the matter more than they had done, and thus they turned away, and some people raised the matter more than they had done, and thus they exaggerated. They were on right guidance between that. You have written (to me) asking about confession of Divine decree, you have indeed approached a person who is well informed of it, with the will of Allah. I know what whatever novelty people have brought in, and whatever innovation people have introduced are not more manifest and more established than confession of Divine decree. The ignorant people in pre-Islamic times have mentioned it; they talked about it in their speeches and in their poetry. They would console themselves for what they lost, and Islam then strengthened it. The Messenger of Allah did not mention it in one or two traditions, but the Muslims heard it from him, and they talked of it from him, and they talked of it during his lifetime and after his death. They did so out of belief and submission to their Lord and thinking themselves weak. There is nothing which is not surrounded by His knowledge, and not counted by His register and not destined by His decree. Despite that, it has been strongly mentioned in His Book: from it they have derived it, and from it they have and so they also read in it what you read, and they knew its interpretation of which you are ignorant. After that they said: All this is by writing and decreeing. Distress has been written down, and what has been destined will occur; what Allah wills surely will happen and which He will not, will not occur. We have no power to harm or benefit ourselves. Then after that they showed interest (in good works) and were afraid (of bad deeds).” [Ref: Abu Dawood, B41, H4595] The Hadith Of Newly Invented Matters And Sticking To Sunnah: “It was narrated from 'Abdur-Rahman bin 'Amr As-Sulami that: He heard Al-'Irbad bin Sariyah say: "The Messenger of Allah delivered a moving speech to us which made our eyes flow with tears and made our hearts melt. We said: 'O Messenger of Allah. This is a speech of farewell. What did you enjoin upon us?' He said: 'I am leaving you upon a (path of) brightness whose night is like its day. No one will deviate from it after I am gone but one who is doomed. Whoever among you lives will see great conflict. I urge you to adhere to what you know of my Sunnah and the path of the Rightly-Guided Caliphs, and cling stubbornly to it. And you must obey, even if (your leader is) an Abyssinian leader. For the true believer is like a camel with a ring in its nose; wherever it is driven, it complies." [Ref: Ibn Majah, B1, H43] “Narrated Al-'Irbad bin Sariyah: "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: 'I order you to have Taqwa of Allah, and to listen and obey [to your leader] even in the case of an Ethiopian slave. Indeed, who ever 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, B9, H2676] The Ahadith Of Introducing Good Sunnah And Reward: “It was narrated from Mundhir bin Jarir that his father said: "The Messenger of Allah said: 'Whoever introduces a good Sunnah that is followed, he will receive its reward and a reward equivalent to that of those who follow it, without that detracting from their reward in their slightest. And whoever introduces a bad Sunnah 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] “Jarir b. Abdullah reported that some desert Arabs clad in woolen clothes came to Allah's Messenger. He saw them in sad plight as they had been hard pressed by need. He (the Holy Prophet) exhorted people to give charity, but they showed some reluctance until (signs) of anger could be seen on his face. Then a person from the Ansar came with a purse containing silver. Then came another person and then other persons followed them in succession until signs of happiness could be seen on his (sacred) face. Thereupon Allah's Messenger said: 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. And he who introduced some evil Sunnah in Islam which had been followed subsequently (by others), he would be required to bear the burden like that of one who followed this (evil practice) without their being diminished in any respect.” [Ref: Muslim, B34, H6466] Hadith Of ‘Divine Decree’ Contextualized: “A man wrote to 'Umar b. 'Abd al-Aziz asking him about Divine decree. He wrote to him: To begin with, I enjoin upon you to fear Allah, to be moderate in (obeying) His Command, to follow the Sunnah of His Prophet [about divine decree] and to abandon the novelties [of negating divine decree] which the innovators introduced after his Sunnah [of divine decree] has been established and they [the Sahabah] were saved from its trouble; so stick to Sunnah [in this matter of belief], for it is for you, if Allah chooses a protection; then you should know that any innovation [regarding divine decree] which the people introduced was refuted long before it. […] So accept for yourself what the people (in the past) had accepted for themselves [regarding the belief of pre-ordained destiny] for they had complete knowledge of whatever they were informed [about divine decree] and by penetrating insight they forbade [discussion regarding divine decree]; they had more strength (than us) to disclose the matters [of divine decree] and they were far better (than us) by virtue of their merits. If right guidance is [Allah has not pre-ordained all things, which is] what you are following, then you out-stripped them to it. And if you say whatever the novelty occurred [in this matter of divine decree] after them was introduced by those who followed the way other then theirs and disliked them. It is they [the predecessors] who actually outstripped and talked about it sufficiently and gave a satisfactory explanation for it. Below them there is no place for exhaustiveness [on this matter of divine decree] and above them there is no place for elaborating things [with regards to divine decree]. Some people shortened the matter [of divine decree] more than they had done, and thus they turned away [from the path predecessors], and some people raised the matter more than they had done, and thus they exaggerated [the path predecessors in this regard]. They [the predecessors] were on right guidance between that. You have written (to me) asking about confession of Divine decree, you have indeed approached a person who is well informed of it, with the will of Allah. I know what whatever novelty people have brought in [regards to the divine decree] and whatever innovation people have introduced [in connection with divine decree] are not more manifest and more established than confession of Divine decree. The ignorant people in pre-Islamic times have mentioned it; they talked about it in their speeches and in their poetry. They would console themselves for what they lost, and Islam then strengthened it [the belief in pre-ordained divine decree]. The Messenger of Allah did not mention it in one or two traditions, but the Muslims heard it from him, and they talked of it from him, and they talked of it during his lifetime and after his death. They did so out of belief and submission to their Lord and thinking themselves weak. There is nothing which is not surrounded by His knowledge, and not counted by His register and not destined by His decree. Despite that, it has been strongly mentioned in His Book: from it they have derived it, and from it they have and so they also read in it what you read, and they knew its interpretation of which you are ignorant. After that they said: All this is by writing and decreeing. Distress has been written down, and what has been destined will occur; what Allah wills surely will happen and which He will not, will not occur. We have no power to harm or benefit ourselves. Then after that they showed interest (in good works) and were afraid (of bad deeds).” [Ref: Abu Dawood, B41, H4595] Hadith Of ‘Beware Of Newly Invented Matters’ Contextualized: "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: 'I order you to have Taqwa of Allah, and to listen and obey [to your leader and do not rebel against his authority] even in the case of an Ethiopian slave. Indeed, who ever among you lives, he will see much difference [leading to rebellion]. Beware of the newly invented matters [which lead to rebellion against a Khalifah because] for indeed they are misguidance. Whoever among you sees that [time of differences and rebellion], then he must stick to my Sunnah [which prohibits rebellion against Khalifah] and the Sunnah of the rightly guided Khulafah, cling to it [i.e. Sunnah] with the molars." [Ref: Tirmadhi, B9, H2676] Ahadith Of ‘Good Sunnah’ Contextualized: “’Whoever introduces a good Sunnah [i.e. giving of charity by Ansari companion and] that is followed, he [the Ansari companion] will receive its reward and a reward equivalent to that of those who follow it, without that detracting from their reward in their slightest. And whoever introduces a bad Sunnah [such as being stingy and not spending in the way of Allah subhanahu wa ta’ala and if] 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] Important Note Regarding The Forth Coming Discussion: Hadith of divine decree will not be discussed because it is too long. It is solely being presented so people understand the limitation contextualization and how such contextualization limits the understanding of Hadith and its application. Readers are more then welcome to follow the methodology used and demonstrate how the divine decree Hadith is affected and how such contextualization negates comprehensiveness of guidance contained in Ahadith. Due to Ahadith of ‘beware of the newly invented matters’ and Hadith of ‘good Sunnah’ being shorter, they will be discussed in detailed. Interpreting Hadith Of ‘Beware Of The Newly Invented Matters’ According To Context: Contextually Prophet (sallallahu alayhi wa aalihi was’sallam) warned against innovation of rebellion/disobedience to Khalifah: “I order you to have Taqwa of Allah [i.e. fulfill your obligations, enjoin good and forbid evil] and to listen and obey [to your leader and do not rebel against his authority] even in the case of an Ethiopian slave. Indeed, who ever among you lives, he will see much difference [leading to rebellion]. Beware of the newly invented matters [which lead to rebellion against a Khalifah because] for indeed they are misguidance. Whoever among you sees that [time of differences and rebellion], then he must stick to my Sunnah [which prohibits rebellion against Khalifah] and the Sunnah of the rightly guided Khulafah, cling to it [i.e. Sunnah] with the molars." [Ref: Tirmadhi, B9, H2676] Contextualizing this Hadith limits the application of this Hadith to innovations in general and it contradicts Prophet’s (sallallahu alayhi wa aalihi was’sallam) words where he stated he has been granted ‘Jawami Al Kalim’. Hadith Of ‘Beware Of The Newly Invented Matters’ According To Generality Of Words: Prophet (sallallahu alayhi wa aalihi was’sallam) warned against innovation with following words: “I order you to have Taqwa of Allah, and to listen and obey [to your leader] even in the case of an Ethiopian slave. Indeed, who ever 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, B9, H2676] The generality of the Hadith quoted permits it to be applied to all types of innovations and the generality is in accordance with ‘Jawami Al Kalim’ nature of prophetic words. Interpreting Hadith Of ‘Who So Ever Introduces A Good Sunnah’ According To Context: Prophet (sallallahu alayhi wa aalihi was’sallam) has said: “’Whoever introduces a good Sunnah [i.e. giving of charity by Ansari companion and] that is followed, he [the Ansari companion] will receive its reward and a reward equivalent to that of those who follow it, without that detracting from their reward in their slightest. And whoever introduces a bad Sunnah [such as being stingy and not spending in the way of Allah subhanahu wa ta’ala and if] 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] Contextually this Hadith is about a companion and the group of companions who followed his example and acted on the Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam). Based on the context the Hadith means when people are reluctant to give charity and the first one to start and those who follow, all will get equal reward. It also means for the modern Muslim; one who is acting on the prophetic Sunnah of giving charity then you are following the example of the Ansari companion and you will get equal reward. Hadith Of ‘Who So Ever Introduces A Good Sunnah’ According To Generality Of Words: Understanding the words of Prophet (sallallahu alayhi wa aalihi was’sallam) in general meaning and without restricting it to historical context yields following understanding: “Whoever introduces a good [non-prophetic] Sunnah [which accords with teaching of the religion and if] that is followed [by others beside him, then] he will receive its reward and a reward equivalent to that of those who follow it, without that detracting from their reward in their slightest.” [Ref: Ibn Majah, B1, H203] Maintaining and holding to generality of words of Prophet (sallallahu alayhi wa aalihi was’sallam) establishes permissibility of introducing praiseworthy Sunnahs and reward for them. Putting it into perspective of history, Hadhrat Umar (radiallah ta’ala anhu) had the idea to collect the Quran in one book format. He introduced this Sunnah and Hadhrat Abu Bakr (radiallah ta’ala anhu) implemented his idea and the result of this was Quran which we possess as a single book. There is reward for him for purposing the compilation of Quran and those who follow and publish Quran. Generalizing on the historical context, one can derive the following principle: “Whoever introduces a good Sunnah [such as initiating action on prophetic Sunnah and if] that is followed [by others] he [the initiator of action on prophetic Sunnah] will receive its reward and a reward equivalent to that of those who follow it, without that detracting from their reward in their slightest. And whoever introduces a bad Sunnah 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] This generalized principle in historical context can also be interpreted to mean, when people are reluctant to engage in a particular religious activity, one who starts it and those who follow his example all will get equal reward. The contextualization and the derived principle from historical context negate the ‘Jawami Al Kalim’ nature of prophetic words which have been established in this part. In short the generality of Hadith accords with prophetic teaching of Prophet (sallallahu alayhi wa aalihi was’sallam) being given ‘Jawami Al Kalim’. All Ahadith On The Subject Of Innovation Have A Historical Context: There are many Ahadith about the topic of innovation but all of them have a particular event associated with it. Even if the historical context has not been narrated it is entirely logical to assume there was a historical context. Hence all those Ahadith are also in context of historical events and cannot be taken as general principle. Even the Ahadith narrated without the historical context give instruction of rejection teachings/practices which go against the clear injunctions and the spirit/essence of Islam. Therefore even these Ahadith are restricted to the context of innovations which contradict the teaching of Islam. The Effect Of Restricting Ahadith Of Innovation To Historical Context: By interpreting the Ahadith of innovation in context of historical events we solely restrict its application to a particular event. And if all Ahadith of innovation are restricted to a context and interpreted in context of an event then we have no prophetic guidance on matters of innovations. Pay attention, if all Ahadith are restricted to a context and the generality of the meaning of sentences is negated then is there anything which prohibits innovations? If you say yes, then to be consistent in methodology Ahadith are to be interpreted in context like the Hadith of good Sunnah is interpreted in context of historical event. If this method is applied to all the Hadith then there is no Hadith which prohibits innovations. If Hadith are restricted and interpreted according to context and generality is negated then end result is; both Quran and Ahadith are silent about subject of innovations other then addressed in the Ahadith. And about issues on which Quran and Ahadith are silent Prophet (sallallahu alayhi wa aalihi was’sallam) has stated: “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 pardoned." [Ref: Tirmadhi, B22, H1726] Excused by Allah (subhanahu wa ta’ala) is allowed as favor by Allah (subhanahu wa ta’ala): “What Allah has made lawful in His Book is halal and what He has forbidden is haram, and that concerning which He is silent is allowed as His favor. So accept from Allah His favor, for Allah is not forgetful of anything. He then recited, "And thy Lord is not forgetful." [Ref: Musnad Al Bazzar] Therefore interpreting Ahadith in a particular context to negate generality of Ahadith of good Sunnah and generally of all Ahadith in connected with subject of innovation will not harm the position of Muslims. Rather our position that all innovations composed of Islamicly sanctioned acts of piety are permissible is also established from Ahadith quoted above. The Effect Of Maintaining Generality Of Ahadith Of Innovation: Holding to the generality of prophetic words about subject of innovation including the Ahadith of ‘introducing good Sunnah’ is in accordance with ‘Jawami Al Kalim’ nature of prophetic words. Result of this is that all Ahadith of innovation can be applied to every single innovation which does not accord with the teaching of Islam. This generality of words in connection with Hadith of ‘introducing good Sunnah’ establishes that Prophet (sallallahu alayhi wa aalihi was’sallam) has permitted introduction of good Sunnahs into Islam and told of reward for those who engage in the newly introduced good Sunnah. In addition, the Ahadith quoted above indirectly establish the legitimacy of good Sunnahs into Islam. Conclusion: If the Ahadith of innovations and good/bad Sunnahs is interpreted in historical context of a particular event and their generality is negated even then the permissibility of engaging in actions which Allah (subhanahu wa ta’ala) did not forbid but remained silent on would be established. The generality and the literal reading of the prophetic words of good Sunnah Hadith undeniably establish the position of Muslims and refute the opponents of Islam. What ever the methodology of interpretation is adopted by the opponents of Islam if that methodology is applied consistently and without practicing selectivism then the conclusion would be as explained.

I am sure you can tell us what that special thing is.

Surah A'raf ayaat 194 par yeh tafseeli jawab mojood heh. http://www.islamimehfil.com/topic/20936-waseem-mughal-ki-awliyahallah-per-chispan-kee-janay-wali-ayaat-ki-qurani-tafsir/ Sab tafseel say wazia kar deeya gaya heh.

Salam alayqum meri behan Meh nay toh baray shafeeq aur tahamul mizaaji say sab kuch likha thah. Meh bi yahi samja thah kay Islam kay muhafizoon say murad Ulamah o Muftiyan e kiram hen ... Meri behan Muftiyan e kiram kar rahay hen joh un say ho sakta heh. Magar musalman ko indian dramoon aur filmon say fursat nahin kay kuch Islam ka seekhay aur agar kuch seekh be leh us nay kia amal karna heh.

Allah agar Koh e Toor par nahin thah toh phir Musa alayhis salam keun gahay thay Allah say ham kalam honay kay leyeh? Musa alayhis salam ka koh e toor par jana sabat karta heh kay Allah Koh e Toor par rehta heh. Kia yeh theek heh mantaq baazi.

salam alayqum, bhai sahib aap ko ham kia advice denh. Deen ka kohi masla ho toh ham kuch batahen garelloo mamulat meh ham kia advice deh saktay hen. Biwi khawand ko ghair shar'ri kam say rokay toh jaiz heh yehni aap kee mehfil meh naach gana, chars sharab, waghera say rokay toh is meh kohi harj nahin keun kay yeh ghalat say rokna heh aur ghalat say rokna deen e islam ka hissa heh. Joh sawal pooch rahay hen, is say toh nahin lagta aap ki mehfil meh naach gana chars sharab waghera chalti hogi is leyeh pabandi aur rokna larahi jagra karna sharan jaiz nahin. Aap nay bataya kay sab aram aur azaish milti hen un ko. Magar joh nahin milti woh waqt heh aap ka waqt aur aap say mil kar bethna. Yeh karen kay itna kaam karen kay roti do waqt kee millay gar kay bills pay ho jahen ... thora muhayya karen, teen rotiyoon kay bajahay 2 muhayya karen aur tesri roti ka waqt bacha kar woh un kay saath spend karen, wesay be teen char char aur desi gee say kha kha kay sehat kharab hogi ... kam khanay ko milay ga sehat be theek rahay gee aur aap waqt bee deh saktay hen. Aur aap mehfil par be ja saken gay. Jis cheez kee kami heh us ko poora karnay kay leyeh aap jis kee ziyadti heh us ko kam karen - aap bee biwi be kush, dubli patli be, sehat mand be, future meh ziyada khanay kee waja say bemariyoon say joh medicine ahay gee ,doctors ki medicines be ka kharcha bachay ga, aap kaam be kam karen gay, waqt be family kay saath guzaar saken gay, aur dostoon kay saath be. Is say behtr ilaaj kuch nahin. Kaam kam karen gay toh itnay faiday, ziyada karen gay toh utni maseebat. Mera matlab yeh nahin kay aap kaam doh gantay karen aur gar waloon ko ration ki jesi line meh laga denh. ek roti kay char tukray keeyeh , ek quater tumara, ek tumara ek tumara aur keun kay meh kama kar lata hoon aadi roti meri. lol Matlab yeh thah kay sara kharcha kam karen, control karen, gar ka karcha fix kar lenh kay haftay meh itna kharcha, itnay arsay bad kapra boot sandal lena heh ya jab taq qabil e istimal nah rahay etc ... jab aap ka karcha kam hoga toh zeroorat kamanay kee kam hogi aur phir aap har cheez muhayya kar saktay hen. Sab kuch khana peena lagana nahin heh hansi mazak saath mil bethna yeh be zeroori heh. Moterma ko batehen, mera idea yeh heh ... kay ham kharchay par control karen, meh kaam kam karoon, tummeh time doon aur apni entertainment wastay be time nikaloon. Jab un ka makeup aur boot sandal aur kaproon kay joray kam hotay nazr ahay toh ya larahi jagra khatam ho jahay ga ya phir han meh han mila kar boot sandal kapray makeup waghera say haath doh bethen gee.

Sunnaforum, yanabi, both are useless forums. Sunnaforums main contribution to education and spreading the Sunni message is production of a list of scholars whom they consider TRUE SUNNI SCHOLARS. Yanabi, this forums objective is to undermine everything that is Sunni and argue hatred of ahli bayt led to this understanding, its shia trojan horse. Marifah.net is manned by less looney bunch then Sunnaforum but Marifah.net has some good brothers contributing material toward education of Sunni's. Sunniport, again not hugely beneficial forum but a work has been done to support Sunni maslak. What needs to be done is energetic and knowledgable and Sunni brothers come togather and produce material in English. We are miles behind but who ill listen - keep barking msali we are busy purifying sunnism from heretics when we done with that we will do something usefull.

Introduction: This response is continuation of dialogue with Wahhabi brother Sa’id Imtiaz and this is previous exchange has been responded to, here. His methodology is to attempt to undermine with principles what has been established clear evidence from Quran/Hadith. He does not respond to evidences used to establish arguments against his sectarian belief rather attempts to present his position while ignoring all that is piled against his position. This was the first time he actually replied to my evidence and attempted to justify his position and find fault in Islamic position. It is strongly advised that readers acquaint themselves with earlier exchange and note your own thoughts and then compare the noted thoughts as you progress through each exchange. Key Points Of Email Received From Brother Sa’id Imtiaz: While I was researching on the subject of innovation and how innovations are identified I had sought help of a student which caused the delay in response. The gist of his response is; fixing date or time or day for a particular practice and repeatedly engaging in the practice on the fixed date, time and day, causes the practice to become [reprehensible] innovation. Also if any innovated practice is performed believing that it will earn reward from Allah (subhanahu wa ta’ala) then it is also innovation. Based on these two principles many if not all Barelwi innovated practices/customs become innovations. Coming to the words of Prophet (sallallahu alayhi wa aalihi was’sallam); one who introduces into Islam a good Sunnah for him there is reward and for those who follow it, does not refer to innovations. Sheikh Muhammad Salih Al-Munajjid has alluded to the correct understanding of Hadith on IslamQA website and it was explained emphatically by Sheikh Abu Rumaysah on MuslimConverts website.[1] Their explanation in nutshell is that Prophet (sallallahu alayhi wa aalihi was’sallam)in the context of historical event was informing the companions; the Ansari man initiated [prophetic] Sunnah [of giving charity] and gave charity in the gathering for him and those who contributed following his example will be rewarded equally without their rewards being diminished. So in reality Prophet (sallallahu alayhi wa aalihi was’sallam) did not permit introduction of good innovation in religion of Islam but he merely told of reward for engaging in his Sunnah of giving charity. The Destiny Of Ahle Sunnat Is To Dominate And Conquer: The religion of Islam and the State of Islam are destined to dominate, evidence: “It is He who sent His Messenger with guidance and the religion of truth to manifest it over all religion. And sufficient is Allah as Witness.” [Ref: 48:28] Those who establish the superiority of Islam and its state are Ahlus Sunnah Wal Jammah. They will remain the champions of Islam and spread the authority of Islamic state on earth, evidence: “A group of people from my Ummah will continue to fight in defense of truth and remain triumphant until the Day of judgment.” [Ref: Muslim, B20, N4718] In one Hadith it is stated: “The people of the West will continue to triumphantly follow the truth until the Hour is established.” [Ref: Muslim, B20, H4722] “The callousness of heart and sternness is in the East (i.e. Najd) and faith is among the people of the Hijaz (i.e. it is located in West of Najd).” [Ref: Muslim, B1, H95] The Ahle Sunnat adheres to understandings of people of Hijaz and our creed is of people of Hijaz and truth of Islam is evident over falsehood of your sect. Hence even if all of the minions of Iblees of Najd were to conspire against the truth of Islam they cannot produce a worthy substitute to replace guidance of Messenger (sallallahu alayhi wa aalihi was’sallam). Therefore it really does not matter whose help you solicit to respond to what is presented to you and it would be better if you keep your sources private. Just refer to me the relevant information which is connected with the issue and avoid mentioning issues which are unrelated to religion. Also as a matter of principle when you dispute you are instructed to refer to Allah (subhanahu wa ta’ala) and the Messenger (sallallahu alayhi wa aalihi was’sallam), evidence: “O you, who have believed, obey Allah and obey the Messenger and those in authority among you. And if you disagree over anything, refer it to Allah and the Messenger, if you should believe in Allah and the Last Day. That is the best [way] and best in result.” [Ref: 4:59] Yet you referred to a student who presented you with innovated principles. 1.0 - The Issue Of Fixing Time, Day And Date Of For Innovative Practices: You stated, fixing of time, or day, or date, for an innovative practice and then consistently engaging in the innovative practice on the fixed time, or day, or date causes it to be deemed as [reprehensible] innovation. Factually, there is absolutely no basis and no evidence in Quran/Hadith where this has been stated as a criterion of determining a [reprehensible] innovation. Saying it explicitly, neither Allah (subhanahu wa ta’ala) nor the Messenger (sallallahu alayhi wa aalihi was’sallam) has stated; fixing a time, or day, or date to engage in a newly invented practice/custom makes it a reprehensible Biddah/Sunnah. The criterion of determining innovation is not established with evidence from Quran/Hadith therefore it cannot be used as a criterion in regards to determining innovations. 1.1 - In Dispute Refer To Allah And His Messenger: Allah (subhanahu wa ta’ala) has stated in Quran: “O you who have believed, obey Allah and obey the Messenger and those in authority among you. And if you disagree over anything, refer it to Allah and the Messenger, if you should believe in Allah and the Last Day. That is the best [way] and best in result.” [Ref: 4:59] Therefore it is expected from a proponent of the mentioned criteria to provide evidence to establish legality of this criterion within Islam.[2] A companion is reported to have said: “No people introduce an innovation into their religion, except that its like from the Sunnah is raised from them and it does not return to the people till the judgment day.” [Ref: Darimi, B1, H99, Urdu Version] Judging on this Hadith the criterion of determining [reprehensible] innovation itself is a newly invented reprehensible innovation which has raised a Sunnah criterion of determining [reprehensible] innovation from amongst Wahhabi’s. 1.2 - Prophetic Criterion Of Determining A [Reprehensible] Innovation: It is recorded that Prophet (sallallahu alayhi wa aalihi was’sallam) said: “He who innovates things in our affairs for which there is no valid (reason) and these are to be rejected.” [Ref: Muslim, B18, H4266] Another translation of same Hadith is: "If somebody innovates something which is not in harmony with the principles of our religion, that thing is rejected." [Ref: Bukhari B49, H861] Similar type Hadith records: “He who did any act for which there is no sanction from our behalf that is to be rejected.” [Ref: Muslim, B18, H4267] A Hadith records: "And whoever introduces an erroneous innovation with which Allah is not pleased nor His Messenger then he shall receive sins similar to whoever acts upon it without that diminishing anything from the sins of the people.”[3] [Ref: Tirmadhi, B29, H2677] From these Ahadith we understand that any action not established from Quran/Hadith and not in harmony with spirit of Islam and not sanctioned by Allah (subhanahu wa ta’ala) or Prophet (sallallahu alayhi wa aalihi was’sallam) and which does not please Allah (subhanahu wa ta’ala) and Prophet (sallallahu alayhi wa aalihi was’sallam), it is to be rejected/discarded. The reason of rejection is that it will be deemed as a evil/reprehensible innovation and about which Prophet (sallallahu alayhi wa aalihi was’sallam) has said: “Whoever introduces an evil Sunnah that is followed after him, will bear the burden of sin for that and the equivalent of their burden of sin, without that detracting from their burden in the slightest.” [Ref: Ibn Majah, B1, H207] 1.3 - Reprehensible Innovations Are Misguidance: We have established an innovation which does not please Allah (subhanahu wa ta’ala) and Prophet (sallallahu alayhi wa aalihi was’sallam) and does not agree with spirit of Islam is misguidance. Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said: “And the most evil affairs are the innovations; and every innovation is misguidance." [Ref: Muslim, B4, H1885] In another similar Hadith instruction of avoiding newly invented practices is given along with mention of novelties being [reprehensible] innovations and being misguidance: “Avoid novelties, every novelty is an innovation and every innovation is misguidance." [Ref: Abu Dawood, B40, H4590] A Hadith records: “Abdullaah Ibn 'Umar (radiallah ta'ala anhu) said, "Every innovation is misguidance, even if the people see it as something good." [Ref: Darimi, B1, H96, Urdu Version] Incorporating the understanding from the previous section in here leads to the conclusion; every innovative Sunnah/Biddah which does not please Allah (subhanahu wa ta’ala) and Prophet (sallallahu alayhi wa aalihi was’sallam) and has not been sanctioned and goes against the spirit of Islam is misguidance. 1.4 - Innovated Principle Of Wahhabis And Correct Judgment Regarding It: Biddahs/Sunnahs which are composed of acts of worship such as; supplication, non-obligatory prayers (i.e. Nawafil), recitation of Quran, and fasting. Or composed of acts of charity or have objective of providing Islamic education are in no way opposed to Islamic teachings nor customs/practices composed of these can be source of gaining displeasure of Allah (subhanahu wa ta’ala) or RasoolAllah (sallallahu alayhi wa aalihi was’sallam). Any act which contradicts the sanctioned teaching of Islam such as engaging in impermissible activities (i.e. Haram) or polytheistic activities (i.e. Shirk) or encouraging evil and forbidding good will gain one wrath of Allah (subhanahu wa ta’ala) and displeasure of Prophet (sallallahu alayhi wa aalihi was’sallam). Recitation of Quran or performing of non-obligatory prayers or engaging in supplication before or after the Adhan/Janazah, or fixing a time, or date, or day, to engage Islamicly sanctioned acts of worship (i.e. Dua, Nawafil, Tilawat) which are not explicitly established for that time, or day, or date, as Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam) cannot be termed as [reprehensible] innovations on the basis that a time, a date, a day, was fixed for it to be performed. In Islam reprehensible of actions, or customs, or practices, is judged based on if they contradict the teaching of Islam and not on fixing of time, or date, or day. Yet the Wahhabi principle deems actions performed on a particular time, or date or day continuously deems it to be innovation just on the basis of fixing of time, date, and day even if these customs are Islamicly sanctioned acts of worship. 2.0 - The Hell Earned By Engaging In Islamic Acts Of Worship: Consider this scenario, a believer after performing Fajr prayers waits fifteen minutes and then recites the first chapter of Quran and recites Surah Ikhlas then raises his hands in supplication and just recites the first chapter of Quran and ends it with, Ameen! This believer engages in this practice/custom all his life knowing well that it is not Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam) but his own practice. Do you think this person has been committing a major sin for which he will be punished and all his good actions be rejected? Or has been engaged in worshiping Allah (subhanahu wa ta’ala) via his supplication and for which he will be rewarded on judgment day? According to Wahhabism, just because he engaged in worshipping Allah (subhanahu wa ta’ala) on a fixed time and performed it regularly this person has committed a crime serious enough to go to hell while having all good actions rejected – all for supplicating to Allah (subhanahu wa ta’ala) on a fix time. 2.1 - Mentioned Scenario According To Prophetic Principles Of Determining Innovation: Prophet (sallallahu alayhi wa aalihi was’sallam) has been reported to have stated; any act for which there is no sanction from Allah (subhanahu wa ta’ala) or Prophet (sallallahu alayhi wa aalihi was’sallam) it is to be rejected. Based on this principle, supplication has been sanctioned and is Allah (subhanahu wa ta’ala) instructed and Prophet’s (sallallahu alayhi wa aalihi was’sallam) taught method of worship. Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said; if something innovated is not in harmony with spirit of Islam it is to be rejected. Considering this, engaging in supplication [which essentially is worship of Allah subhanahu wa ta’ala] is perfectly in accordance with spirit of Islam so is recitation of Quran. Another states; anything for which there is not valid reason it is to be rejected. Is worship of Allah (subhanahu wa ta’ala) and gaining His pleasure and wanting to engage in non-obligatory acts of worship not valid reason enough? A literal translation, if anyone innovates into our affairs what is not from it, it is rejected. Is not worship of Allah (subhanahu wa ta’ala) from Islam? Then how can it be deemed as a [reprehensible] innovation? Is not invocation religiously sanctioned form of worship? 2.2 - Silence Of Allah And Prophet On Issue Of Fixing Of Time, Day, Date: From all angles the mentioned scenario is a invented Sunnah/Biddah composed of acts of worship therefore it is not [reprehensible] Biddah/Sunnah and it will not be rejected nor be cause of displeasure of Allah (subhanahu wa ta’ala) or Prophet (sallallahu alayhi wa aalihi was’sallam). We have instructions of Prophet (sallallahu alayhi wa aalihi was’sallam) which help us identify [reprehensible] innovations and he has not stipulated fixing of time, day, and date has a principle to determine innovations. Judging according to the prophetic principles of innovation the person who supplicates to Allah (subhanahu wa ta’ala) on fixed time, day and date on regular or irregular basis is not engaging in an innovation which conflicts with prophetic principles hence the innovated practice/custom cannot be [reprehensible] innovation and cannot be rejected. We find that Allah (subhanahu wa ta’ala) and Prophet (sallallahu alayhi wa aalihi was’sallam) are silent on the fixing of time, date, and day. We find no explicit evidence where Prophet (sallallahu alayhi wa aalihi was’sallam) has permitted fixing of day, or date, or time to engage in a act of worship nor we find any prohibition for such fixing of days, dates, or time but Allah (subhanahu wa ta’ala) and Prophet (sallallahu alayhi wa aalihi was’sallam) is silent. This silence is very important for establishing permissibility of fixing time, or day, or date. 2.3 - The Verdict On Fixing Of Time, Date, Day Based On Prophetic Teaching: Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said, lawful has been declared haram has been declared and on matters which Allah (subhanahu wa ta’ala) is silent it is excused, meaning one will not be questioned regarding it, Hadith: “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 pardoned." [Ref: Tirmadhi, B22, H1726] The underlined part is better explained in the following Hadith: “What Allah has made lawful in His Book is halal and what He has forbidden is haram, and that concerning which He is silent is allowed as His favor. So accept from Allah His favor, for Allah is not forgetful of anything. He then recited, "And thy Lord is not forgetful." [Ref: Musnad Al Bazzar] Due to silence of Quran/Hadith on the issue of fixing of time, or day, or date we can confidently say as per the teaching of Prophet (sallallahu alayhi wa aalihi was’sallam); it is permissible to fix days, time, and date to engage in acts of worship. Those who say contrary they must establish the prohibition from Quran/Hadith for fixing of time, date, and day. In contrast to prophetic guidance, we have Wahhabi principle which deems acts of worship performed on fixed time, date, and day as [reprehensible] Sunnah/Biddah. We Muslims are told: “Narrated Tariq: Abdullah said, "The best talk is Allah's Book (Qur'an), and the best guidance is the guidance of Muhammad." [Ref: Bukhari, B73, H120] And we choose and follow the best of guidance and reject the [reprehensible] innovation of heretics. We reject the principle which demonizes a practice/custom as [reprehensible] innovation which prophetic principle determined to be praise worthy Sunnah/Biddah. 3.0 - Reasons For Fixing Of Days And Time And Dates For Innovated Sunnahs/Biddah: Commonly a time, date, and day are fixed for religious conventions. Order is fixed, a will speak after whom b will deliver speech and then c will speak on this topic. All this is done for organizational purposes. It makes it easier for those who wish to participate to gather for the event. If it was un announced or if announced but announced as; hello people, we will randomly choose a day for religious convention and randomly grab someone to deliver a speech on random topic in random order at a randomly selected mosque in a random country and in a random city on a random time, please people ensure you all come. With this type of creating awareness for a religious convention we might avoid Wahhabi [reprehensible] Biddah charge but practically it is the stupidest invitation to join a religious convention. Who would want to come to such stupid and unplanned event and who will be able to make it even if they decide to actually attend it. Hajj is performed on every tenth of month of Hajj or at least that is the idea. What is so special about 10th of Islamic month of Hajj? Does Allah (subhanahu wa ta’ala) get weak on that day and Hajj strengthens Him? Its purpose is to organize to fix so all Muslims from all over the world know that we will perform Hajj as an Ummah. Prayer times are fixed and for organizational purposes all stand in row and face direction of Qibla. Alhasil the fixing of times, or day, and dates for innovated Sunnahs/Biddahs is strictly for purpose of organization. It allows people to know where the event is taking place, what date and day it has been organized and on what time it will begin and end. Knowledge of which will enable people to decide to attend. 3.1 - Performing Good Acts Regular On Fixed Times, Days, And Dates: Hadith records, mother of believers Umm Salamah (radiallah ta’ala anha) said: “And the dearest of the actions to him was the righteous action that the person does regularly, even if it were a little.” [Ref: Ibn Majah, B5, H1225] Same Hadith has been narrated by mother of believers Hadhrat Aysha (radiallah ta’ala anha), she said: “The most beloved action to Allah's Messenger was that whose doer did it continuously and regularly.” [Ref: Bukhari, B76, H469] This establishes that actions done regularly are pleasing to Prophet (sallallahu alayhi wa aalihi was’sallam). Action can be regular in meaning of, daily on fixed time of day, or after a certain act, or fixed month, or fixed date of a month, or fixed day of week, or fixed to perform once in a year. As long as the aspect was fixed and regularly performed on fixed then it would be pleasing to Prophet (sallallahu alayhi wa aalihi was’sallam). 3.2 - Fixing Of All Types Established From Sunnah Of Prophet and Companions: Hadith records that Prophet (sallallahu alayhi wa aalihi was’sallam) travelled on Thursday, Hadith: “Narrated Ka`b bin Malik: The Prophet set out on Thursday for the Ghazwa of Tabuk and he used to prefer to set out on Thursdays.” [Ref: Bukhari, B52, H199] And another Hadith establishes; deviation from the travel norm was a rare event: “Ka`b bin Malik used to say: "Scarcely did Allah's Messenger set out for a journey on a day other than Thursday." [Ref: Bukhari, B52, H198] It would be safe to conclude that Prophet (sallallahu alayhi wa aalihi was’sallam) had fixed Thursday to travel and only on absolutely essential like Hajj or emergency cases would travel on any other day. Prophet (sallallahu alayhi wa aalihi was’sallam) had made routine for visiting Masjid Quba, Hadith: “Narrated Ibn `Umar: The Prophet used to go to the Quba' mosque, sometimes walking, sometimes riding.” [Ref: Bukhari, B92, H427] And the it was established this was every Saturday, Hadith: “Narrated Abdullah bin Dinar: Ibn Umar said, "The Prophet used to go to the Mosque of Quba every Saturday (sometimes) walking and (sometimes) riding." Abdullah (Ibn Umar) used to do the same.”[4] [Ref: Bukhari, B21, H284] Another Hadith records; upon reaching Masjid Quba Prophet (sallallahu alayhi wa aalihi was’sallam) used to perform two Rakat Salat ad-Duha non-obligatory prayer.[5] Hadhrat Bilal (radiallah ta’ala anhu) routinely performed Nawafil (i.e. Tahhayyatul Wudhu) each time he performed Wudhu and Prophet (sallallahu alayhi wa aalihi was’sallam) enquired from him, Hadith: “Narrated Abu Hurairah: At the time of the Fajr prayer the Prophet asked Bilal, "Tell me of the best deed you did after embracing Islam, for I heard your footsteps in front of me in Paradise." Bilal replied, "I did not do anything worth mentioning except that whenever I performed ablution during the day or night, I prayed after that ablution as much as was written for me." [Ref: Bukhari, B21, H250] Cutting the long Hadith short, quoting: “They said: 'A man from the Ummah of Muhammad. So I said: 'I am Muhammad, whose palace is this?' They said: ''Umar bin Al-Khattab's.' So Bilal said: 'O Allah's Messenger! I have never called the Adhan except that I prayed two Rak'ah, and I never committed Hadath (an act which invalidates ablution i.e. breaking wind) except that I performed Wudu upon that, and I considered that I owed Allah two Rak'ah. So the Messenger of Allah said: 'For those two.'" [Ref: Tirmadhi, B49, H4053] From Hadith of Tirmadhi it becomes apparent that Hadhrat Bilal (radiallah ta’ala anhu) performed two Nawafil each time he had completed Wudhu. A Hadith narrates that women requested Prophet (sallallahu alayhi wa aalihi was’sallam) to devote a day for them where they can come and ask questions about Islam, Hadith: “Narrated Abu Sa`id: The women requested the Prophet: "Please fix a day for us." So the Prophet preached to them and said: "A woman whose three children died would be screened from the Hell Fire by them." Hearing that, a woman asked: "If two died?" The Prophet replied, "Even two (would screen her from the Fire." And Abu Hurairah added: "Those children should be below the age of puberty.” [Ref: Bukhari, B23, H341] This establishes even Prophet (sallallahu alayhi wa aalihi was’sallam) fixed days/time to engage in religious activities. 3.3 – Concluding The Discussion On Fixing Of Days, Time And Dates: It has been established; Prophet (sallallahu alayhi wa aalihi was’sallam) had fixed days and even particular days of week/month to engage in a particular actions. The companions of Prophet (sallallahu alayhi wa aalihi was’sallam) following the footsteps also followed the prophetic examples and in some cases fixed a time and day to engage in acts of worship. Hence fixing of time, day and date or to perform an action, after a certain action, or to engage it on a particular day, on a particular place, at a particular time, of a particular month, in particular order, has got nothing to do with an action/custom or act of worship/charity becoming [reprehensible] innovation. 3.4 – True Criteria Of Determining [Reprehensible] Innovation: As a matter of fact [reprehensible] innovation is created, if one engages in an act which is against the spirit of Islam and against the teaching of worship and charity. Also if it goes against the good of Islam and consists of engaging in activities contrary to Islam [think along the lines of disco nights, plus free mixing and alcoholic drinks] then the creator of reprehensible practice is sinful. If a newly invented practice/custom is followed by others then he has created an innovation into deen of Islam[6] even though it was not intended to be made part of Islam.[7] The good/evil of innovation is determined based on what the innovation is composed of. If it was composed of dancing, consuming alcoholic beverages, free mixing of males/females, music, drugs and other unislamic activities then clubbing is Haram – because it is composed of all Haram. On other hand if the innovation is composed of recitation of Quran and other forms of worship such as Nawafil or any other permissible Islamic teaching then it is permissible. 4.0 - Invented Sunnah/Biddah Performed For Sake Of Reward Is Not [Reprehensible] Innovation: You stated: “Also if any innovated practice is performed believing that it will earn reward from Allah (subhanahu wa ta’ala) then it is also innovation.” It is worth noting; reward for innovated Sunnahs/Biddahs depends on what it is composed of. If the innovated Sunnah/Biddah is composed of acts of worship such a Nawafil, engaging in invocation and composed of charitable gifts and providing education about Islam then the reward gained will be based on these acts. Therefore the principle of: any innovated act performed for reward from Allah (subhanahu wa ta’ala) is [reprehensible] innovation, is not valid. Nor it is correct to employ this principle because it deems a praiseworthy Biddah/Sunnah as a reprehensible Sunnah/Biddah. And the principle and the results this principle produces are contrary to explicit teaching of Prophet (sallallahu alayhi wa aalihi was’sallam) because he said: “He who introduced some good practice in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect.” [Ref: Muslim, B34, H6466] If the innovated Sunnah/Biddah is composed of acts which Islam has sanctioned and told of reward then reward for innovated Sunnahs is established from Hadith of Prophet (sallallahu alayhi wa aalihi was’sallam) and believing contrary to this is misguidance which takes to hell-fire. 5.0 – Heretical Position -Introducing Of Sunnah Does Not Mean Innovating Sunnahs/Biddahs: You presented the following defense for your sectarian position: “… Prophet (sallallahu alayhi wa aalihi was’sallam)in the context of historical event was informing the companions; the Ansari man initiated [prophetic] Sunnah [of giving charity] and gave charity in the gathering for him and those who contributed following his example will be rewarded equally without their rewards being diminished. So in reality Prophet (sallallahu alayhi wa aalihi was’sallam) did not permit introduction of good innovation in religion of Islam but he merely told of reward for engaging in his Sunnah of giving charity.” Not surprisingly this is nothing new and it has been comprehensively addressed in my numerous articles on understanding of this genre of Ahadith. The claim that the word Sunnah used in the Hadith does not mean Biddah has been addressed, here. Wahhabi argument that here reward being told is for reviving a forgotten Sunnah and your above position falls into this category and this has been addressed, here. Historical events became reasons on which the injunctions of Quran/Hadith were revealed yet the interpretation of Quran/Hadith is not limited restricted according to the context of the events. It is principle that a Mutliq (i.e. general) statement will remain general even though if it can and is interpreted specifically in light of another piece of evidence. The position of Muslims in regards to this genre of Ahadith is; the words of these Ahadith are Mutliq and any Takhseesi (i.e. specific) interpretation cannot abrogate the generality of these statements. Many Ahadith provide guiding principles which are based in a specific context but the principles are not limited and restricted to a particular context or era but their generality is not challenged nor restricted to context. The evidence for this position of Muslims and double standard employed by the opponents of Islam is established, here. The nature of Prophetic words is shortest expression bearing widest meanings and how this establishes the position of Muslims and refutes Wahhabi understanding is explained, here. The following article completely takes the sting out of Wahhabi position; guiding principle is to be understood according to the context and its generality is specific due to its context, here. And the finale article puts the Hadith of good/bad Sunnah in context of other Ahadith about [reprehensible] innovations. It also establishes how the Ahadith are connected, here. 5.2 – Principle Given In Particular Context Is Not Limited To The Context: The interpretation of event in the light of principle told by Prophet (sallallahu alayhi wa aalihi was’sallam) is valid but the principle cannot be restricted to a context of event. Just as the interpretation of verses of Quran revealed in particular historical context cannot be restricted to that particular context only. If Prophet (sallallahu alayhi wa aalihi was’sallam) was merely informing the companions; “…the Ansari man initiated [prophetic] Sunnah [of giving charity] and gave charity in the gathering for him and those who contributed following his example will be rewarded equally without their rewards being diminished …” then he would have expressed that in similar wording. Prophet (sallallahu alayhi wa aalihi was’sallam) would have been more specific and would not have made general statement which can be given dual interpretation. Note, the statement is general in a specific context, which gives a specific meaning in its context, but the generality of the statement remains. Scenario, ten friends none of them performed prayers, then one starts five prayers, other nine fallow him and begin to perform the five obligatory prayers. Now the question is, Prophet (sallallahu alayhi wa aalihi was’sallam) has stated: “He who introduced some good practice in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect.” And based on this statement, the one who started performing the obligatory prayers and those who imitated him and those who imitate them will they gain reward without their reward being diminished? 5.3 – The Islamic Verdict And Verdict Of Heretics: Well according to the Wahhabi position of interpreting the Hadith according to strict historical context the answer is, no and yes. No, due to the fact; context of Hadith is about charity and here the context on which the Hadith is applied is prayers. Yes, due to a Wahhabi generalizing the teaching and judging on this principle: any Prophetic-Sunnah/Islamic-Teaching if followed by one and others follow his example, all will earn equal reward. Truly, the answer depends on which type of Wahhabi you encounter. One high on Biddah, Shirk, Kafir, Mushrik, it is permissible to kill you, will likely say no. One slightly more awake intellectually and scripturally will say yes. The no-type has held to the principle context is not same therefore no reward. The yes-type has left the historical context and has invented a principle based on that context and now judges based on that principle. He is no different from Muslims in adopting a non-contextual position but has invented a principle to maintain the status quo sectarian belief. The Islamic answer is, yes [based on yes-type Wahhabi principle] they all will be rewarded. The Muslims [and the yes-type Wahhabis] have understood from this Hadith; the principle is given in a context but not made specific to the context. 5.4 - Clear Evidence The Prophetic Principle Is Not Limited To The Context: Prophet (sallallahu alayhi wa aalihi was’sallam) said after the companions had collectively gave charitable donations for the poor Muslims: “He who introduced some good practice in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect.” [Ref: Muslim, B34, H6466] The Muslims believe this is a general principle and it permits creation of praise worthy Sunnahs/Biddahs into Islam. The opponents of Muslims argue: nope, the principle is to be interpreted in its historical context. Ignoring the disputed part of the Hadith it would be better to move on to none disputed part of Hadith: “And he who introduced some evil practice in Islam which had been followed subsequently (by others), he would be required to bear the burden like that of one who followed this (evil practice) without their being diminished in any respect.” [Ref: Muslim, B34, H6466] Question for the opponent of Islam is; what connection does this part of the Hadith have with the historical events? The Ansari companion, who initiated giving of charity, and those who followed his example, will they all bear the sin of equally? If not, then this establishes; the first and the last part of Hadith were not restricted to the context but were provided as a general rule. 5.5 – The General Rule And Its Application At Present: There has been plenty of discussion on good Sunnah part of the Hadith and it is important that evil Sunnah part of the Hadith is discussed a little. Scenario, five boys decide to go out every Saturday at night and engage in listening to music, drink all types of alcoholic drinks, dance up close and personnel with girls who are Ghair-Mehram, get all touchy feely with them and bring home one whore each from that club and they call it ‘Boys Saturday Night Out’. What does Islam say about BSNO? Simple answer is nothing, no verse of Quran or Hadith says anything about BSNO. Is it permissible to engage in BSNO? If you looking for explicit evidence then; no! Go on and knock your self out engaging in BSNO Islam didn’t prohibit it. Permissibility/Impermissibility is not established on clear/explicit evidence but the question: is it part of core Islamic teaching this is settled on clear/explicit evidence. The permissibility is settled on: is it composed of Islamicly sanctioned activities. The impermissibility is decided on: does it contradict Islamic teaching in part or whole? BSNO, contradicts numerous teachings of Islam because it is composed of Haram activities. Prophet (sallallahu alayhi wa aalihi was’sallam) stated regarding such innovated evil practices: “And he who introduced some evil practice in Islam which had been followed subsequently (by others), he would be required to bear the burden like that of one who followed this (evil practice) without their being diminished in any respect.” [Ref: Muslim, B34, H6466] 5.6 – If Sanctioned Sunnahs Earn Reward Then Sanction Haram Earns Sin: Now if the following part of Hadith was for Islamicly sanctioned Sunnahs[8] and cannot be used to justifying legality of praiseworthy innovations: “He who introduced some good practice in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect.” [Ref: Muslim, B34, H6466] Then the following part of Hadith was for Islamicly prohibited activities[9] and cannot be used to justifying impermissibility of practices which Islam hasn’t sanctioned as Haram: “And he who introduced some evil practice in Islam which had been followed subsequently (by others), he would be required to bear the burden like that of one who followed this (evil practice) without their being diminished in any respect.” [Ref: Muslim, B34, H6466] Therefore any practice which Islam hasn’t explicitly declared Haram cannot be declared Haram. What about watching a stripper dance naked on a pole? What is the verdict on those who follow the example of y and go to watch a stripper dance? Do they engage in Islamicly sanctioned Haram? If yes, then please quote me a verse or Hadith in which it is stated: watching strippers get naked and dance on pole is Haram and those who follow y’s example all will earn equal sin.[10] 5.7 – The Islamic Position On Innovations Composed Of Islamic/Unislamic Activities: Islamic position is; any practice composed of Islamicly sanctioned Haram even if the practice has not been mentioned by name in Quran/Hadith is Haram and anyone who follows this evil Sunnah will all earn equal sin and punishment. Similarly any practice composed of Islam sanctioned acts even if the practice is not mentioned by name in Quran/Hadith it is good Sunnah and will earn reward from Allah (subhanahu wa ta’ala). This establishes the Islamic position which is contested by Wahhabis and that Islamic position is; the good Sunnah [and the evil Sunnah] of Hadith are general principle[s] and not specific to an era and time or to a context. 6.0 – A Muslim Innovates A Practice - All Earn Reward By Following Him: Scenario, a Muslim daily recites Surah YaSin after completing Isha prayers and then performs four Nawafil prayers and ends with invocation. According to following Hadith of Prophet (sallallahu alayhi wa aalihi was’sallam) his act is most pleasing to Prophet (sallallahu alayhi wa aalihi was’sallam) because it is being performed regularly and continuously: “The most beloved action to Allah's Messenger was that whose doer did it continuously and regularly.” [Ref: Bukhari, B76, H469] Another Muslim joins this Muslim and like the first one completes Isha prayers and recites Surah YaSin and performs four Nawafil prayers and ends with the invocation. This becomes a daily routine of all the members of family and they give this practice a name ‘daily & continuously’ and gradually the practice of ‘daily & continuously’ spreads in the community. 6.1 – The Practice Of Daily & Continuously Islamic And Wahhabi Verdicts: Note in the previous scenario it was unlikely any sane heretic would say; those who performed the five prayers imitating another person’s example will not earn reward. In this scenario from the Wahhabi side there is only one verdict; the person engages in [reprehensible] innovation and he along those who follow his practice are sinful. Even though this position goes completely against following Wahhabi principle: any Prophetic-Sunnah/Islamic-Teaching if followed by one and others follow his example, all will earn equal reward. Here it is likely that a heretic may argue; Salah is established from Islamic teaching. It is commanded by Allah (subhanahu wa ta’ala) and instructed by Prophet (sallallahu alayhi wa aalihi was’sallam) but the practice of ‘daily & continuously’ was neither commanded nor instructed to Muslims.[11] Due to this reason it is a [reprehensible] innovation which is sin and takes to hell-fire. According to Muslims engaging in ‘daily & continuously’ is reward worthy because the practice of ‘daily & continuously’ is composed of prophetic Sunnahs and Islamic teachings and it is composed of acts of worship. Prophet (sallallahu alayhi wa aalihi was’sallam) has stated: “He who introduced some good practice in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect.” Nothing can be better then worship of Allah (subhanahu wa ta’ala) hence the reward for those who engage in this practice are established. 6.2 – The Lesson Derived From This Discussion: The following derived principle: any Prophetic-Sunnah/Islamic-Teaching if followed by one and others follow his example, all will earn equal reward, is correct but the heretic’s selectively would employ it to judge issues which their hearts agree with and withdraw it from which their hearts are blackened. Even more importantly it establishes that the following words of Hadith: “He who introduced some good practice in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect.” are not restricted to the historical events in which it was given. It is to be applied generally and evidence of this application is forming of general underlined principle to judge if one will earn reward if others follow one performing explicitly sanctioned acts of Islam. 7.0– Explaining The Islamic Principle With Examples From Ahadith: In the following parts of article the Wahhabi principle of; interpret guiding principles in light of the context, will be criticized and its error established. Also the Islamic principle; a general statement in a specific context remains general and does not become specific due to the context, will be explained with same Ahadith, so the truth of Islam remains dominant over the falsehood of heretics. 7.1 – Stopping Wrong With Hand, Speaking Against it And Hating It In Heart: Hadith from Sahih Muslim records that: “He who amongst you sees something abominable should modify it with the help of his hand; and if he has not strength enough to do it, then he should do it with his tongue, and if he has not strength enough to do it, (even) then he should (abhor it) from his heart, and that is the least of faith.” [Ref: Muslim, B1, H79] All factions, the Muslims, Wahhabi’s, Deobandi’s, and to some degree even the Shia believe; if someone is engaged in ANY unislamic activity the best course is to physically stop it, speak out against it, or at the very least affirm its being wrong in the heart. Now chucking spanner into works come's Wahhabi methodology – interpret the Hadith in the context and limit its understanding according to it. The context is as it follows: “It is narrated on the authority of Tariq bin Shihab: It was Marwan who initiated (the practice) of delivering Khutbah before the prayer on the Eid day. A man stood up and said: Prayer should precede khutbah. He (Marwan) remarked, This (practice) has been done away with. Upon this Abu Sa'id remarked: This man has performed (his duty) laid on him.”[12] Abu Sa’id (radiallah ta’ala anhu) continued: “I heard the Messenger of Allah as saying: He who amongst you sees something abominable should modify it with the help of his hand; and if he has not strength enough to do it, then he should do it with his tongue, and if he has not strength enough to do it, (even) then he should (abhor it) from his heart, and that is the least of faith.” [Ref: Muslim, B1, H79] According to the context in which the companion quoted the last part of Hadith, the Wahhabi methodology leads one to conclude that anyone giving Khutbah before the Eid prayer is the abominable act against which one should physically prevent, speak out against or detest it in heart and nothing else. Anyone insane enough to actually believe; the instruction given by Prophet (sallallahu alayhi wa aalihi was’sallam) is only specific to the context in which the companion narrated it and does not refer to other wrongs? The Islamic understanding is that the context is specific but the teaching last part of Hadith applies to all unislamic activities. In other words, Islamicly we are instructed to physically stop all unislamic wrong, or to speak out against it, or detest it in our hearts. 7.2 – Death Of Two/Three Children Will Save Mother From Fire: It is recorded in the Hadith that Prophet (sallallahu alayhi wa aalihi was’sallam) stated: "A woman whose three children died would be screened from the Hell Fire by them." Hearing that, a woman asked: "If two died?" The Prophet replied, "Even two (would screen her from the Fire)!" Should we interpret this Hadith according to Wahhabi methodology of, interpreting in the context of the women gathered on that day or should we understand; this Hadith is not specific to a group of women, in a particular era, in a gathering, in a city, in a country, but it applies to all Muslim women in all eras? Before one decides to answer this question please read the context: “Narrated Abu Sa`id: The women requested the Prophet: "Please fix a day for us." So the Prophet preached to them and said: "A woman whose three children died would be screened from the Hell Fire by them." Hearing that, a woman asked: "If two died?" The Prophet replied, "Even two (would screen her from the Fire)!" And Abu Hurairah added: "Those children should be below the age of puberty.” [Ref: Bukhari, B23, H341] According to the methodology employed by Wahhabi Sheikh’s – interpret in the context, only the women gathered and the one who asked about the death of two children will be screen from the fire everyone else, gets no exemption. We Muslims know that Prophet (sallallahu alayhi wa aalihi was’sallam) is Prophet sent to mankind hence his teachings are not limited and restricted to a nation, era, or group of women. Hence this teaching even though has a relevance to the women gathered and era of Prophet (sallallahu alayhi wa aalihi was’sallam) its implications and exemption isn’t just for them. What has been established here is that a teaching in particular context applies to all Ummah and its implications/meanings are not restricted to a context. 7.3– Refuting The Heretics And Summing Up Of Discussion On This Matter: The valid methodology is of Muslims – interpreting Hadith in a particular context and holding to its literal reading. Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said; he has been given [ability] short expression with vast meanings and his statements are in keeping with short expression but vast meanings and the Hadith in discussion – introduction of praiseworthy Sunnahs and reward of it, contains vast meanings. Nor it could not be expected from Prophet (sallallahu alayhi wa aalihi was’sallam) that he did not know the implications of his statements. As a Muslim one is to believe that Prophet (sallallahu alayhi wa aalihi was’sallam) provided the best of guidance. Part of his guidance is the following statement: “He who introduced some good practice in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect.” Is the generality of statement part of best of guidance and according to jawami al kalim nature of his speech or those born fourteen centuries after know better then Prophet (sallallahu alayhi wa aalihi was’sallam)? If the intended meaning was only what you referred to[ then would it be hard for Prophet (sallallahu alayhi wa aalihi was’sallam) to express this in emphatic words? If one consistently adheres to principle of interpreting the general of statements according to their historical context then all guiding principles given become irrelevant to other contexts and this has been demonstrated in 7.1 and 7.2. Therefore the generality of a prophetic statement cannot become specific but only specific interpretation can be derived from it using a specific piece of evidence. One cannot legitimately abrogate the generality of statement by giving it a specific interpretation. Specific interpretations based on valid evidence are acceptable and the interpretation of Muslims is based on the words of Prophet (sallallahu alayhi wa aalihi was’sallam) and no contradiction between it and Quran/Hadith has been established by the opponents of Muslims. Conclusion: The following principle of: The gist of his response is; fixing date or time or day for a particular practice and repeatedly engaging in the practice on the fixed date, time and day, causes the practice to become [reprehensible] innovation.”, presented by you is baseless for two reasons, it does not have valid Shar’ri evidence and it deems something reprehensible something which prophetic principles of judge to be innocent. In light of other teachings of Prophet (sallallahu alayhi wa aalihi was’sallam) innovations in discussion are praiseworthy the principle presented by you deems these praiseworthy acts to be reprehensible, hence it cannot be valid. Engaging in innovated acts for sake of rewards is established from explicit evidence of Hadith and this is sufficient refutation of your belief. The meaning of Hadith has been established and the generality of words of Prophet (sallallahu alayhi wa aalihi was’sallam) cannot be abrogated with a contextual interpretation. Words of Prophet (sallallahu alayhi wa aalihi was’sallam) are shortest expression with widest meanings and the interpretation given by Muslims to refute Wahhabi heresy is valid and according to his speech containing widest of meanings. And I end with the words of Messenger (sallallahu alayhi wa aalihi was’sallam) whose teaching is the best of guidance: “He who introduced some good practice in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect.” Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi Footnotes: - [1] “The context of the hadith states that a group of poor people came to the Prophet (sallallahu alayhi wa aalihi was’sallam) so he asked those around him to give charity, but no one came forward - so much so that signs of anger could be discerned on the face of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) so one of the companions stepped forward and gave charity, so the Prophet (sallallahu alayhi wa aalihi was’sallam) said the above Hadith. [...] Secondly, this action the companion did was not something new in Islaam, since giving charity was already legislated from the very first days of Islaam; rather he was simply implementing it, so the statement of the Prophet sallallaahu alayhi wa sallam "a good sunnah" was said at a time when the people were reluctant to give charity, so one man started to give the charity and others followed him in it. Thus, he revived a Sunnah at a time when the people were reluctant to practice it, and this is the meaning of "a good sunnah." Hence, in the early works of 'aqeedah, this hadith was included under the chapter headings, "The reward of the one who renews the Sunnah." <For example Sharh Usool I'tiqaad 1/50> [Ref: MuslimConverts, Argument Of Innovators, Point 3] - [2] As a former Wahhabi and a peddler of this criterion, and now better educated and more in tune with book of Allah (subhanahu wa ta’ala) and Sunnah of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) would like to say; there is no such evidence if there was then there would have not been change of side on my part. It would be my pleasure and fortunes to be proven wrong in this regard. - [3] “Kathir bin Abdullah narrated from his father, that his grandfather said: "I heard the Messenger of Allah say: 'Whoever revives a Sunnah of mine that dies out after I am gone, he will have a reward equivalent to that of those among the people who act upon it, without that detracting from their reward in the slightest. Whoever 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] - [4] Abdullah Ibn Umar (radiallah ta’ala anhu) also visited Masjid Quba on every Saturday by walking/riding and performed Nawafil in the Masjid. - [5] “Narrated Nafi: Ibn Umar never offered the Duha prayer except on two occasions: Whenever he reached Mecca; and he always used to reach Mecca in the forenoon. He would perform Tawaf round the Ka`ba and then offer two Rak`at at the rear of Maqam Ibrahim. Whenever he visited Quba, for he used to visit it every Saturday. When he entered the Mosque, he disliked to leave it without offering a prayer. Ibn `Umar narrated that Allah's Messenger used to visit the Mosque of Quba (sometime) walking and (sometime) riding. And he used to say, "I do only what my companions used to do and I don't forbid anybody to pray at any time during the day or night except that one should not intend to pray at sunrise or sunset." [Ref: Bukhari, B21, H283] - [6] For which he will be blamed and punished as well as those who emulated his [reprehensible] Sunnah without the punishment and the sin being reduced in anyway. - [7] Good/Bad actions and any custom/festivity compromised of these actions are by default part of Islam. The following Ahadith reveals this principle, sinful acts become reprehensible innovations into Islam: “And he who introduced some evil practice in Islam which had been followed subsequently (by others), he would be required to bear the burden like that of one who followed this (evil practice) without their being diminished in any respect.” [Ref: Muslim, B34, H6466] “Whoever introduces an evil Sunnah that is followed after him, will bear the burden of sin for that and the equivalent of their burden of sin, without that detracting from their burden in the slightest.” [Ref: Ibn Majah, B1, H207] Now try to understand why Hadhrat Adam’s (alayhis salaam) son will be responsible for every murder, Hadith "Narrated Abdullah: Allah's Messenger said, "Whenever a person is murdered unjustly, there is a share from the burden of the crime on the first son of Adam for he was the first to start the tradition of murdering." [Ref: Bukhari, B55, H552] No evidence to establish he intended his action to be part of Islam. This points to the default rule; every action is part of Islam may it be good/bad. Judging on this rule establishes how Prophet Adam’s (alayhis salaam) son’s action was judged to be part of Islam. - [8] As an example, one who feeds a poor person and those who follow his example and also feed a poor person then he and all those who followed him earn equal reward. One who fasts in the month of Ramdhan and those who follow him will all earn equal reward. Putting it simply anyone being the cause of reviving a neglected Sunnah and others following him after he establishes it with his action then they all will earn equal reward. - [9] The Shaykh of heretics Abu Rumaysah agrees with us Muslims that the second part of ‘evil Sunnah’ refers is about Islam sanctioned Haram activities and I quote: “The meaning of "a bad sunnah" is similar. It is renewing or starting something that the [Islamic] Shari’ah has already declared to be bad and the Prophet (sallallahu alayhi wa aalihi was’sallam) gave the example of the two sons of Adam (alayhis salaam wa 'alaa nabiyina), one killing the other. So upon the murderer was the sin of the killing and the sin of all those that killed after him, without their sins being reduced.” - [10] Part One: The heretic Shaykh Abu Ruymaysah and his co-religionists are likely to argue using option1, BSNO is composed of all activities which are against the clear teaching of Islam hence it is Haram. Or they are likely to argue with option2; we do not accept the existence of BSNO as a practice but we judge each individual act and based on all these individual acts we say these boys are engaging in sinful activities and if they are followed by others will earn them equal sin and punishment. Part Two: It doesn’t really matter what their line of argument is because the outcome is predetermined. If option1 is employed then note the principle employed by heretic is: practices which are composed of Haram activities are Haram. The opposite of this principle is: practices which are composed of Halal activities are Halal. Therefore the counter response in context of good Sunnah would be: ‘daily & continuously’ and other innovated practices are composed of acts of worship hence they are permissible. If option2 is employed then the heretic has employed: a practice not established in from Quran/Hadith is not recognized by me. This is attitude is foolishness because Islam does recognize the existence of [reprehensible] innovations but does not legitimize these innovations. Where as Mr. Idiot has climbed the high horse of: ‘I am so conscious of purity of Islam that I refuse to even entertain Islam recognizing conceptual existence of [reprehensible] innovations.’ Frankly such an individual is waste of precious minerals and chemicals with which he is made. As a intelligent man/woman one cannot acknowledge the existence of such people, therefore you must close your eyes/ears and say: Mr. Idiot doesn’t really exist, even though you should know Mr. Idiot exists. Mr. Idiot should be reminded, you don’t acknowledge existence of innovations and you judge each individual action in those ‘innovations’ individually. Now we would like you to judge each action individually in ‘daily & continuously’ and tell us your verdict and also the verdict on those who follow it. If he is bit of lesser Mr. Idiot he will be consistent with his methodology and spill the beans: we do not accept the existence of ‘daily & continuously’ as a practice but we judge each individual act and based on all these individual acts we say these people are engaging in good activities and if they are followed by others will earn them equal reward. - [11] In a nutshell, such Wahhabi is saying, Salah is explicitly established as part of [core teaching] Islam and the practice of ‘daily & continuously’ is not therefore it is innovation. To refute such foolishness you enquire from him; are the following activities explicitly established from Islam: Nawafil, recitation of Quran and invocation? Now ask him did not the Prophet (sallallahu alayhi wa aalihi was’sallam) state; a practice engaged continuously and routinely is most pleasing to him. Then how can something which pleases Allah’s Messenger (sallallahu alayhi wa aalihi was’sallam) be sinful and be punishable by Allah (subhanahu wa ta’ala)? Only activities which displease Allah (subhanahu wa ta’ala) and His Messenger (sallallahu alayhi wa aalihi was’sallam) are sinful and punishable, evidence: "And whoever introduces an erroneous innovation with which Allah is not pleased nor His Messenger then he shall receive sins similar to whoever acts upon it without that diminishing anything from the sins of the people.” [Ref: Tirmadhi, B29, H2677] The people engage in daily & continuously following the good example of another Muslim and they like the originator of this practice perform it daily and continuously hence they all please Messenger of Allah (subhanahu wa ta’ala). Anyone from them with insight and wisdom will accept the Islamic verdict and only the foolish will continue to argue against Islamic position. - [12] He could be saying, Marwan done the duty entrusted upon him by removing the practice of Khutbah before Eid prayers. Or he could be saying the man has fulfilled the duty to speak out against an activity which is not established from Prophetic Sunnah. As the information stands, Marwan and the man both performed according to the Prophetic standard.

Salam alayqum, Meri behan, agar aap insaniat say muraad insaanoon kee ijmahi/ittifaqi nazriat leh rahi hen toh meh essi insaniat ka qail nahin hoon keun kay insaniat meh joh Islam meh jaiz woh ghalat heh aur joh ghalat heh woh theek heh. Aur agar aap insaniat say murad logoon ka achay tareekay say pesh ana, sach bolna, kissi ka haq nah marna, kissi par zulm nah karna, toh phir aap batahen kay aap nay Pakistan meh reh kar kitnay logoon meh essi insaniat dekhi heh? Kia joh aap kay saath huwa aur jesay aap bata rahi hen aur jesay Pakistan kay logh hen kia in meh essi insaniat aap ko nazr aati heh? Agar aati heh toh phir aap kay sawal ka jawab yeh heh kay heh aur agar nahin toh phir aap khud samaj jahen. Khadam nay joh samja heh woh yahi heh kay, Joh tehzeeb, character, tawr o tareeka, Islam ka heh wohi insaniat heh. Allah nay deen e Islam ko deen e fitrat farmaya heh, yehni insaan kee fitrat. Abh agar insaani fitrat ko insaaniat ka tehraya jahay toh phir kitnay hen jen meh Islam wali insaniat/fitrat heh? Aur deen e Islam fitrat e insaani ka hissa heh, abh aap khud andaza kar lenh kay kitnoon meh Islam heh. Meri behan deen e Islam meh, nah Insaniat, nah democracy heh yeh sab Kuffar kee ijad hen ham musalmanoon kay leyeh sab Islam heh. Jahan par musalman ko yeh zerh nahin kar saktay, ussay insaniat ka masla bana kar pesh karnay hen, insani haqooq/ human rights, yeh insaniat ko ussee waqt laya jata heh jab deen e Islam kee jarh qati ja rahi hoti heh. Tawaif nanga naach karay toh kuch be nahin ghair-islami be nahin magar insaniat kay haqooq ka hissa heh aur self expression heh magar kohi musalman ussay ghalat kahay ya dantay toh phir TV par beth kar tabasray hotay hen aur sawal hota heh maulvi saab aap nay nay itnay sakht ilfaaz bolay, dozakhi kaha darray laganay ka batya kay essee auratoon ko darray lagnay chahyeh ... kia maulvi sahib aap ka insaaniat kay khilaaf nahin? Us waqt insaaniat kee yaad aati heh logoon ko aur Shariat aur deen e Islam ka pata nahin kay joh tawaif naach rahi thee us nay kia acha amal keeya heh jis par us ka nanga nach TV par dekha rahay ho. Yeh insaaniat waniat kuch be nahin sirf deen e Islam kee jarren qatnay ka harba heh joh TV waloon nay pehlaya heh. Isaniat shaniat sab ko chor denh, musalman kay leyeh Islam heh, aur musalman ko siwa'hay islam kay kissi democracy insaniat human rights animal rights gay rights rights ka kohi tasawar nahin. Joh kuch heh woh Islam heh aur joh kuch is kay khilaf heh, Shirk, Kufr, Gumrahi heh. Joh aap ko Allah kay Quran aur Nabi kay farman say millay woh leh lenh aur joh nah millay qaan nah darren. Islam ka muhafzoon ki sirf do zimmidariyan hen ek deen e Islam ka messag pauchana aur dosra Islami state meh joh juraim hen un kee sazza dena logoon ko zabardasti amal karwana Islam kay zimmidaroon ka kaam nain. Jab kissi kay gar shaadi hoti heh toh woh dosroon ko sirf batata heh kay shadi heh aap ko dawat heh aanay kee. Jinoon nay jana hota heh woh maheena pehlay tiyar ho kar kapray khareed kar dari mooch clean shave kar kay suit boot pehan kar sun glasses laga kar - esay ban kar jatay hen jesay un ka baap enzraz thah. Joh dawat karta heh us ko batanay kay zeroorat nahin ka kia pehan kar aayeh ga balkay woh khud sab kuch karta heh. Batanay ka maqsad sirf yeh thah kay jin ko amal karna heh un ko bata deeya jahay toh kafi heh woh baqi sab kuch khud kar leta heh. Jis nay namaz parni heh woh surah Fatiha bee seekh leh ga aur wuzu be seekh leta heh kapray be paak saaf pehan leta heh. Jinnay parwa nahin taweez agar gol gol kar pilahay jahen gaseet gaseet kar masjid meh khara keeya jahay toh be namaz nah paray ga. Deen par amal karnay waloon ko batana kafi hota heh aur baqiyoon ko lakh bataho nahin kuch karen gay. Islami qanoon ko doh hissoon meh taqseem keeya ja sakta heh, civil law, aur personel law. Civil law ka talluq juraim say heh joh state kee responsibility heh agar aap kohi civil islami qanoon toren toh us kee sazza millay gee state kee taraf say. Personal Law, yehni namaz, roza, hajj, aap nah karen is par aap ko state kee taraf say kohi sazza nahin millay gee, agay qayamat kay din litrawl hogi. Islam kay zummedaroon ka kaam sirf message dena aur musalman ka kaam us par amal karna agar nahin karta ham manwa nahin saktay aur karwa nahin saktay. Meri behan aap baat ko samjen, agar aap kay khawand aap say naraz hen aur aap par haath uthatay hen ya aap kee saas tang karti heh aur jis kee waja say aap ko parshani hoti heh. Toh chalen, mujjay aap bata denh kay aap kay khawand kahan par rehtay hen un ka naam be bata denh aur saas ka naam be, meh in sha allah koshish karoon ga kay chand Islam kay muhaffiz un kay gar par behjoon joh jaa kar pehlay batoon say samjahen aur agar baat nah banay toh phir donoon ko gadday par betha kar jootoon ka haar pehna kar aur laatoon aur mukoon aur gali muhallay meh gaseet kar seedha karen aur un ko samjahen kay aap biwi/bahu kay saath ziyadti kee heh ham islam kay muhafiz aahay hen aap ko sirat e mustaqeem dekhanay. Magar phir yeh mat kaheeyeh ga kay aap kay khawand nay ussi gadday par aa kar aap ko talaq thama deeh heh aur wohi haar aap kay galay meh daal kar gar gahen hen. Jis khawand ko beech bazar 10 darray parren biwi mazalim kee waja say ya biwi ussay report karay sharab peeta heh aur ussay dass darray paren. Mujjay nahin lagta essi biwi ko woh mard das darray khanay kay baad das second be nikkah meh rakhay ga. Agar kohi rakhay toh phir kohi bot bara wali e kamil aur zamanay ka ghaws qutub abdal type banda hoga. Maqsad samjana yeh heh kay behan kuch batoon meh Islam kay muhafiz dakhal andaazi kar saktay hen aur kuch meh nahin. Joh aap masla bata rahi hen us meh dakhal andaazi jalti par fuel dalnay kay mutaradif heh esay maslay par Islam kay muhafiz kuch nahin kar saktay. Agar kohi Islam ka muhafiz chala jahay kissi kay gar esay maslay par toh agar kohi agay say kahay kay kia lagti heh yeh aap ki, kia rishta heh aap ka is say, aap ko kesay maloom huween yeh baten, agay say meh islam ka muhafiz hoon sula saffai karnay aya hoon. Islam kay muhafiz ko toh shahid jootay paren magar larki ko talaq ho najaiz talluqat kay ilzaam meh. Es'say masail meh Islam kay muhafizoon ki kohi dakhal andaazi behtr nahin sirf ussi halat meh behtr heh jab larkay aur larki walay Islam kay muhafiz ko munsaf banahen. Is leyeh aap ko bataya thah kay baat tarbiyat kee heh, jab tarbiyat darust nahin toh ham essay masail meh kuch nahin kar saktay sirf sabr kay advice say ya tallaq leh lenh ka advice deh saktay hen. Is say ziyada agar islam kay muhafiz karen toh phir biwi kay sar par kulhari marna heh.

salam alayqum, meray english article hen is mozoo par ... forum kay english section meh. Yeh sab ahadith is firkay par perfect fit hotay hen ahadith kee har detail fit aati heh.

Yeh Muhammad bin Abdul Wahhab ki kitab hee heh. Magar dajjal par jab girift huwi Ulamah e Islam ki toh phir us nay yeh maqr keeya. Is'see daroor as Saaniya meh takfir aur qatal e aam kay fatway hen ...

600 ka musalman nah honay ka bilqul sabat heh, kuen nay is Kafir nay yeh likha thah kay 600 pehlay say leh kar is kay waqt taq kissi ko tawheed ka ilm nahin thah ... yeh aya toh is nay Tawheed ko pehlaya ... tawheed kay baghair agar kohi musalman heh toh aap pesh kar denh.

Yeh banda kazzab aur dajjal thah ... is kee kitaboon say yahi batenh sabat hen jin ka is shaytaani kafir nay daroor as sania meh inqar keeya heh.

salam alayqum, Meri behan Islam kay muhafiz kia karen. Sari kharabi nizam aur parwarish kee heh. Jab beta/beti peda hoti heh toh engineer bananay aur actress aur actor bananay aur Doctor bananay kay khawab dekh kar un ko kuffr kay nazam par joh taleemi idharay hen wahan tarbiyat hoti heh ulaad kee, jab woh soch, fikr, zawq, shoq meh kafir ho chookay hotay hen aur deen islam say is wastay joray hen keun kay jin kay gar woh peda wo khud la ila il allah muhammadur rasoolAllah kee had taq hee musalman thay, phir esi ulaad ko Islam say aur musalman say kia muhabbat aur Islam kay ihkamat ka kia parwa. Kuch toh taleemi idharoon meh be hayyahi aur be parwahi seekh leeh jaati heh aur joh rehti heh woh TV par tawahifoon kay naach ganay dekh aur sun kar jaati rehti heh. Nateeja kia hota heh jis musalman kee sari zindgi Quran aur Hadith kee talimat ko pahoon neechay kuchalnay meh guzrti heh jab us ko ISLAM KAY MUHAFIZ batatay hen kay yeh deen kay khilaf heh aur esay karna chahyeh toh phir woh aadaati shariat e mutahira ko pahoon neechay rondnay walay kay qaan say joon nahin rengti. Us nay toh sari zindgi madhuri dixit kay naach ganay dekhay hen ussay kia lagay parda say aur woh kesay raazi ho parda karnay say. Mera matlab heh kay aadati tor par deen ki talimat ko ignore karnay wala ek daffa do daffa das daffa hujjat karnay sa badalay ga nahin. Meh Muhammed Ali apnay behan bahiyoon rishtay daroon ko agar kohi deeni advice doon ya kissi ghair shari kaam say rokoon ya sunoon kay kohi wahhabi/deobandiyoon kay saath chalta heh toh agar meh kaam par hoon toh fori kaam chor kar gar aa jata hoon aur joh advise ho us kay imaan ko bachanay kee khatir deta hoon, roti kha raha hoon toh chor chala jata hoon magar islam aur musalmanoon kay imaan kay muhafizoon ka mahak uraya jata heh kay yeh pagal heh damagh kharab ho gaya heh is ka kitaben par par kar, beta/beti is kay pass mat jaya karo yeh khud damaghi tawazoh kho betha heh aur tummeh be pagal kar deh ga. Yeh family say bahir kee baat nahin family kay andar kee baat heh. Aaj kay dawr meh Islam aur Musalman ajeeb fitrat par lot'h chukay hen jis ka Nabi e kareem sallallahu alayhi wa aalihi was'sallam nay bataya thah. Islam ko apnana aur us par amal karna jalti aag meh haath dalna barabar ho chuka heh. Balkay jalti aag meh haath dalnay kay wastay aap ko encourage keeya jahay ga aur puri qom kee support hogi, go on, go on we are supporting you, clap clap clap, Tv channel par talent kay tor par dekhaya jahay ga magar musalman apnay mulk meh aur gar chupnay par majboor heh keun kay bahir bey-ghairatoon aur bey-haya aur musalman aur Islam dushman la ilaha il Allah ... parnay waloon ka raaj heh. Aur woh apni izzat aur imaan aur haya ko bachanay kee khatar andar choopnay par majboor heh. Vote log Nawaz jesay Shareef, Asif Ghardari ko detay hen, Imran Khan, jesoon ko detay hen joh nizam e kufr ko nafiz karnay kay leyeh kuch be kar saktay hen. Aaj ka la ila ha il allah ... parnay wala PPP kay leyeh sab kuch kar sakta heh PTI kay leyeh kuch be kar sakta heh, democracy kay leyeh pooray SYRIA kee eent say eent baja sakta heh, magar LA ila il allah ... joh parta heh kay leyeh street meh ek second kay leyeh khara nahin ho sakta. Allah aur rasool kay nizaam KA SUNTAY HEE HEART ATTACK KA DORA PARTA HEH. Ham kesay nangi larkiyoon ko nachta dekhen gay ISLAMI HAKOOMAT ho gahi toh. Yeh nangi larki dekhna toh hamaray insaani haqooq ka hissa heh, yeh maulvi toh mulk ko barbad kar denh gay. Udhar larkiyan, hay mera Allah meh skin tight kapray kesay pehnoon gi badan kee numaish nah huwi toh kesay pata chalay ga kay mera wajood bee dunya meh heh. Yeh maulvi to parda karwhen gay yahni soch kar GHALI KOOCHOON MEH AGITATION SHORON ho jahay jis ka solgan yeh ho: MAULVI MARO, QURAN JALAHO, HADITH JALAHO AUR PAKISTAN BACHAHO. Yeh heh musalman joh apnay aap par Islam ko nafiz karnay kay bajahay har kafir kay saath mil kar ISLAM khatam kar sakta heh magar kabi MAULVI kay saath khara ho kar ISLAM NAFIZ karnay kee khatir ek mint nahin laga sakta na kuch deh sakta heh. Aur jab taq Allah ka nizaam nafiz nah ho mulk aur qom meh us waqt taq ISLAM KAY MUHAFIZ KISSI KAY LEYEH KUCH NAHIN KAR SAKTAY, woh bicharay meri tara apnay hee gar waloon say choopay bethay hen. Nizaam ka nafiz hona zeroori heh, keun kay kuch logoon kee tarbiyat/education agar theek ho toh woh badal jatay hen. Kuch logoon ko litroon kee barish say control meh rakha jata heh. Jistera school meh kuch bachay sabak yaad kar letay hen aur un ko peeta jahay toh woh perform nahin kar patay, aur kuch esa hen kay unneh agar nah peeta jahay toh sabak yaad nahin kartay aur kuch esay hen jinnay peeta jahay tab bee nahin kartay, aur kuch esay un meh salahiyat hee nahin ... har ek kay leyeh different approach heh. Is'see tera qom meh be esay logh hen, kuch ko bazar meh khara kar kay darray maray jahen aur jootoon ka haar aur gadday par betha kar goomaya jahay ta kay zillat us ko seeda chalahay. Alhasil yeh heh kay Islam kay muhafiz ko power chahyeh kay jab Islam kay khilaf amal ho toh phir Islam ka muhafiz shar'ri hokam lagahay aur das itnay zor say darray lagwahay kay badan ka ghost hawa meh uray. Allah nay be Allah ho kar, dozakh banahi aur us kay baray meh bataya kay esa esa karo gay toh is kay mustahiq hogay, is ki waja kay insaan kabi lalach meh aur kabi khauf meh aur kabi maar peetahi kay dar say ghalt kaam nahin karta. Nizam ko chalanay kee khatir yeh zeroori hissa heh. Allah ta'ala logoon kay halat ko us waqt taq nahin badalta jab taq woh khud ko nah badlen, aap namaz paren ba'qaida panch, Quran kee tilawat, aur ba parda hoon, muttabeh shariat hoon, in sha allah aap kay joh mojooda halat hen badlen gay. Bandoon par musibaten aati hen magar us ko door karnay ka tareeka Allah kee raza hasil karna heh. Baqi Pakistani qom ka kia keeya ja sakta heh joh nizam e kufr ko musallat karnay kay leyeh civil war kay dahnay par khari heh magar Islam kay ek qanoon nafiz karnay par tiyar nahin.

Salam alayqum, Meri behan, aap kay leyeh teen rastay hen. Ek, apnay khawand say baat karen aur apnay masla hal karen. Dohim, agar khawand kuch nah karay aur halat nah badlen, toh phir sabr karen, aur jistera ho sakkay Allah ki raza kay leyeh bardasht karen. Aur agar yeh bi nah ho sakkay toh phir chup kar kay walden say rojooh karen aur talaq leh lenh aur beta jis ka heh us kay hawalay karen aur phir jahan par aap ko asaani lagay Nikkah kar lenh. Beta agar woh nahin leta toh phir court meh case kar kay betay kee parwarish ka kharcha shar'an aap leh sakti hen. Aap kay zummeh woh pesa nahin joh aap betay kee parwarish meh karch karen gee. Balkay Shar'an yeh khawand ka haq heh jis kee adaigi talaq kay baad be us par farz hogi. Aur is kay saath joh aap apna waqt sirf karen gee betay kay kapray donay, khana pakanay waghera waghera us kee ujrat be leh sakti hen.