Introduction: According to the principles of Ahle Sunnat Wal Jammat innovative practices which are based on Sunnahs of Prophet (sallallahu alayhi was’sallam) are praiseworthy innovations for which there will be reward from Allah (subhanahu wa ta’ala) if they are followed by people. Especially if the innovative practices are combinations of acts of worship[1], combines acts of charity[2] and serves as a means of spreading Islamic knowledge. The Khawarij and those influenced by Kharijite definition of innovation, oppose the Muslims and hold to position; every practice, festivity, custom, which was [not mentioned explicitly by name and method of enacting it was not taught and] not sanctioned by Prophet (sallallahu alayhi was’sallam) is [reprehensible] innovation. Every Innovation Is Misguidance They Say: Commonly the following Ahadith are quoted by opponents to refute position of Ahle Sunnat, the Ahadith: “Avoid novelties, for every novelty is an innovation, and every innovation is an error." [Ref: Abu Dawood, B40, H4590] “And the most evil affairs are the innovations; and every innovation is error." [Ref: Muslim, B4, H1885] From lingustic point of view anything which did not exist in the time of RasoolAllah (sallallahu alayhi was’sallam) would be innovation. From Shar’i perspective innovation is everything which contradicts principles of deen and which is not sanctioned by deen, Ahadith establish this: “He who did any act for which there is no sanction from our behalf, that is to be rejected.” [Ref: Muslim, B18, H4267] "If somebody innovates something which is not in harmony with the principles of our religion, that thing is rejected." [Ref: Bukhari B49, H861] “He who innovates things in our affairs for which there is no valid (reason) and these are to be rejected.” [Ref: Muslim, B18, H4266] Therefore from Shar’i perspective innovation is every newly-invented belief, action, object which goes against the principles of Deen and is not in harmony with teaching of Deen. Hence every such novelty is innovation and every such innovation is an misguidance, and every such misguidance takes to hellfire. To argue every innovation is misguidances without restricting ‘every’ to specific type of innovation [which I have defined above] would establish contradiction between the Ahadith of Prophet (sallallahu alayhi was’sallam). Prophet (sallallahu alayhi was’sallam) has reportedly 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] “He who called (people) to righteous (i.e. innovation), there would be reward (assured) for him like the rewards of those who adhered to it, without their rewards being diminished in any respect.” [Ref: Muslim, B34, H6470] If every innovation was misguidance which took to hell then why would he inform the companions of reward for introducing good practices in Islam! This evidence supports the understanding that ‘every’ is not unrestricted but restricted to particular type of innovation [which contradicts the principles of Deen and which has no sanction in Deen]. Therefore the understanding of Ahle Sunnat Wal Jammat about the newly-invented practices is correct because neither of these practices in reality and in essence contradict any aspect of Deen. Instead these customs, practices, festivities, in essence contained acts of worship, charity, and serve as platform for spread of Islamic knowledge hence they accord the Prophetic guidelines. Heretics Advance A New Argument: The opponents of Ahle Sunnat Wal Jammat have advanced a new argument; there is no good innovation even if the people something good in some innovative custom, practice or festivity. There this argument is based on th following Hadith: “Abdullaah Ibn 'Umar (radi allahu anhu) said, "Every innovation is misguidance, even if the people see it as something good."[3] Presenting their position in bit more detail; any innovated festivity, custom, practice, even if it contains acts of worship, charity, and is source of Islamic education, even then it is still a innovation. Despite all these it is without any goodness it and is misguidance which takes to hell fire. The simple response to this argument is; innovation in Shari’a is defined as acts, beliefs or activities which contradicts and go against the principles of Deen, and which has no sanction in deen, therefore such innovations are misguidance even if the people see good in them. Hadhrat Abu Bakr Disagrees And Then Agrees With Hadhrat Umar: After the death of Prophet (sallallahu alayhi was’sallam) there was mass apostasy from Islam. Hadhrat Abu Bakr (radiallah ta’ala anhu) decided to take action against the apostates. The result was numerous battles fought in Arabian Peninsula which are now known as ‘Apostasy Wars’. During one such battle the Muslim army fighting Musailma the Liar had suffered major causualties including seventy companions who had memorized the Quran. After this battle Hadhrat Umar (radiallah ta’ala anhu) visited Hadhrat Abu Bakr (radiallah ta’ala anhu) and said: "Casualties were heavy among the Qurra' of the! Qur'an (i.e. those who knew the Qur'an by heart) on the day of the Battle of Yalmama, and I am afraid that more heavy casualties may take place among the Qurra' on other battlefields, whereby a large part of the Qur'an may be lost. Therefore I suggest, you (Abu Bakr) order that the Qur'an be collected." In response to this suggestion Hadhrat Abu Bakr said: “Umar, "How can you do something which Allah's Apostle did not do?" Hadhrat Umar (radiallah ta’ala anhu) responded by saying: "By Allah, that is a good project.” The Hadith continues to narrate words of Hadhrat Abu Bakr (radiallah ta’ala anhu): "`Umar kept on urging me to accept his proposal till Allah opened my chest for it and I began to realize the good in the idea which `Umar had realized." Upon realizing the importance of preserving the Quranic script Hadhrat Abu Bakr (radiallah ta’ala anhu) called Hadhrat Zaid bin Thabit (radiallah ta’ala anhu). After narrating the discussion between him and Hadhrat Umar (radiallah ta’ala anhu) he said to him: “You are a wise young man and we do not have any suspicion about you, and you used to write the Divine Inspiration for Allah's Messenger. So you should search for (the fragmentary scripts of) the Qur'an and collect it in one book.” Hadhrat Zaid bin Thabit (radiallah ta’ala anhu) then said to Hadhrat Abu Bakr (radiallah ta’ala anhu): "How will you do something which Allah's Messenger did not do?" Hadhrat Abu Bakr (radiallah ta’ala anhu) replied to him by saying: "By Allah, it is a good project.” Hadhrat Zaid bin Thabit (radiallah ta’ala anhu) further narrated: “Abu Bakr kept on urging me to accept his idea until Allah opened my chest for what He had opened the chests of Abu Bakr and `Umar.”[4] Investigating The Incident In Light Of Teaching Of Islam: Hadhrat Abu Bakr (radiallah ta’ala anhu) refused to carry out something which Prophet (sallallahu alayhi was’sallam) did not do himself, citing the very same reason. Why would Hadhrat Abu Bakr (radiallah ta’ala anhu) refused to collect the Quranic script? Was the mentioned reason: “Umar, "How can you do something which Allah's Apostle did not do?" the only reason on basis of which he refused or is there more to it? There is more going then what meets the eye. Hadhrat Abu Bakr (radiallah ta’ala anhu) must have been aware of the following Hadith of Prophet (sallallahu alayhi was’sallam): “It was narrated from Abdullah bin Mas'ud that the Messenger of Allah said: "Verily there are two things - words and guidance. The best words are the words of Allah, and the best guidance in the guidance of Muhammad. Beware of newly-invented matters, for every newly-invented matter is an innovation and every innovation is a going-stray.” [Ref: Ibn Majah, B1, H46] And the following Hadith specificly refers to leaders of Muslims: “It was narrated from ‘Abdullah bin Mas’ud that the Prophet said: “Among those in charge of you, after I am gone, will be men who extinguish the Sunnah and follow innovation. They will delay the prayer from its proper time.” I said: “O Messenger of Allah, if I live to see them, what should I do?” He said: “You ask me, O Ibn ‘Abd, what you should do? There is no obedience to one who disobeys Allah.” [Ref: Ibn Majah, B24, H2865] Hence his reluctance was based on the understanding that if he collects the Quran in a book format then he would be introducing a reprehensible innovation.[5] Hadhrat Umar (radiallah ta’ala anhu) was aware of the Ahadith known to Hadrat Abu Bakr (radiallah ta’ala anhu) and he also knew that Hadhrat Abu Bakr (radiallah ta’ala anhu) is also familiar with the following Hadith: "The Messenger of Allah said: 'Whoever introduces a good practice 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 practice that is followed, he will receive its sin and a burden of sin equivalent to that of those who follow it, without that detracting from their burden in the slightest.'" [Ref: Ibn Majah, B1, H203] Hence he responded to Hadhrat Abu Bakr (radiallah ta’ala anhu) by saying: "By Allah, that is a good project.” [Ref: Bukhari, B61, H509] Afterwards Hadhrat Zaid bin Thabit (radiallah ta’ala anhu) questioned the collection of Quran and after much effort he was convinced that collection of Quran into book format was a good act. Responding To - Every Innovation Misguidance Even If Good: Hadhrat Abu Bakr (radiallah ta’ala anhu), Hadhrat Umar (radiallah ta’ala anhu) and Hadhrat Zaid bin Thabit (radiallah ta’ala anhu) agreed to do something which Prophet (sallallahu alayhi was’sallam) did not instruct or himself did. They saw good in collecting the Quran into book format after initial resistance. After realizing the suggestion of Hadhrat Umar (radiallah ta’ala anhu) is a good suggestion and collection of Quran as a book is a good thing both companions agreed to carry out this task. If the following Hadith is taken literally then collection of Quran was misguidance even though three companions saw good in it : "Every innovation is misguidance, even if the people see it as something good." Hadhrat Umar (radiallah ta’ala anhu) restarted a practice which all the companions stopped because Prophet (sallallahu alayhi was’sallam) stopped it. Hadhrat Umar (radiallah ta’ala anhu) collected all the people in Masjid under one Qari and remarked: “… 'Umar remarked, 'What an excellent innovation this is; but the prayer which they do not perform, …”[6] This indicates Hadhrat Umar (radiallah ta’ala anhu) introduced a innovation. Now if it is accepted that Prophet (sallallahu alayhi was’sallam) had performed Taraweeh prayers and Hadhrat Umar (radiallah ta’ala anhu) was merely reviving the Sunnah of Taraweeh prayers. Then the innovation is reintroducing something which Prophet (sallallahu alayhi was’sallam) stopped (– i.e. Taraweeh under one Imam). Based on the literalism of the Hadith if every innovation is misguidance despite one seeing goodness it the innovation then Hadhrat Umar’s (radiallah ta’ala anhu) excellent innovation was misguidance. A Fair Argument Against Injustice Of Heretics: If a innovation is good by its nature even though Prophet (sallallahu alayhi was’sallam) did not do and which companions did not do then that innovation will remain a good innovation even if the people don’t see good in it. Especially if the innovation is based on the principle of worship and principle of charitiable deeds. The goodness of acts, beliefs, practices, customs, festivities, is judged on the criteria if the asal (i.e. foundation) is found in Quran/Sunnah. The praiseworthy innovations which Hadhrat Umar (radiallah ta’ala anhu) suggested he will be rewareded, according to following 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] The misguidance of acts, beliefs, practices, customs, festivities, is determined by if the activities/beliefs contradict the Quran and Sunnah. If a festivity, custom, practice, act is against the explicit Shar’i injunctions then such will remain misguidance even if the people see good in it. To sum it all, any innovation which contradicts any principle or teaching of Islam, a act which was not sanctioned in deen, and for which there was no valid reason then such innovations are misguidance even if the people see something good in them. Conclusion: Every innovation is not evil because Prophet (sallallahu alayhi was’sallam) has informed of reward for those who innovate good practices. Secondly if every innovation was misguidance or error even if the people see something good in it then compilation of Quran and Hadhrat Umars’s (radiallah ta’ala anhu) collecting the people of Masjid under one Qari would be without any good and a misguidance. Not just the literalist understanding of the Hadith contradicts another Hadith which states one who innovates praiseworthy practice for him there is reward and those who follow the invented practice get equale amount of reward. Hence the meaning of Hadith is; every innovation which contradicts principles of Islam and contains acts which are not from Sunnah nor does it have a valid reason then such innovation is misguidance and without goodness. This explanation of the Hadith in the light of other Ahadith detracts nothing from position of Ahle Sunnat but rather defends and supports it. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi. Footnotes: - [1] Such as performing of Nawafil, recitation of Quran, invoking Allah (subhanahu wa ta’ala) in dua. - [2] Such as inviting the poor as well as family members and then for sake of Allah’s (subhanahu wa ta’ala) pleasure provide them with food. - [3] Related: by Ad-Darimee, Abu Shamaah (no. 39), Ibn Nasr in as-Sunnah (no. 82), al-Laalikaa'ee in Sharh Usoolul-Ftiqaad (no. 126) & Sharh I'tiqad Ahl as-Sunnah (1/92), and by al-Bayhaqee in al-Madkhal (no. 191). Its authentic; Ahkaam al-Janaa'iz (258) and Islah al-Masajid (13). Salim Al-Hilaali said: "Its isnaad (chain of narration) is as authentic as the sun!" - [4] “Narrated Zaid bin Thabit: Abu Bakr As-Siddiq sent for me when the people! of Yamama had been killed (i.e., a number of the Prophet's Companions who fought against Musailama). (I went to him) and found `Umar bin Al- Khattab sitting with him. Abu Bakr then said (to me), "`Umar has come to me and said: "Casualties were heavy among the Qurra' of the! Qur'an (i.e. those who knew the Qur'an by heart) on the day of the Battle of Yalmama, and I am afraid that more heavy casualties may take place among the Qurra' on other battlefields, whereby a large part of the Qur'an may be lost. Therefore I suggest, you (Abu Bakr) order that the Qur'an be collected." I said to `Umar, "How can you do something which Allah's Apostle did not do?" `Umar said, "By Allah, that is a good project. "Umar kept on urging me to accept his proposal till Allah opened my chest for it and I began to realize the good in the idea which `Umar had realized." Then Abu Bakr said (to me). 'You are a wise young man and we do not have any suspicion about you, and you used to write the Divine Inspiration for Allah's Messenger. So you should search for (the fragmentary scripts of) the Qur'an and collect it in one book)." By Allah If they had ordered me to shift one of the mountains, it would not have been heavier for me than this ordering me to collect the Qur'an. Then I said to Abu Bakr, "How will you do something which Allah's Messenger did not do?" Abu Bakr replied, "By Allah, it is a good project." Abu Bakr kept on urging me to accept his idea until Allah opened my chest for what He had opened the chests of Abu Bakr and `Umar. So I started looking for the Qur'an and collecting it from (what was written on) palmed stalks, thin white stones and also from the men who knew it by heart, till I found the last Verse of Surat at-Tauba (Repentance) with Abi Khuza`ima Al-Ansari, and I did not find it with anybody other than him. The Verse is: 'Verily there has come unto you an Apostle (Muhammad) from amongst yourselves. It grieves him that you should receive any injury or difficulty..(till the end of Surat-Baraa' (at-Tauba) (9.128-129) Then the complete manuscripts (copy) of the Qur'an remained with Abu Bakr till he died, then with `Umar till the end of his life, and then with Hafsa, the daughter of `Umar.” [Ref: Bukhari, B61, H509] - [5] There can be absolutely no other reason to refuse to collect the Quran in a single book format apart from being responsible for introducing a reprehensible innovation. There could be no other motive for Hadhrat Abu Bakr (radiallah ta’ala anhu) and Hadhrat Zaid bin Thabit (radiallah ta’ala anhu) to question and argue against the suggestion. If they didn’t fear introducing innovation then did they fear the kids will learn the Quran? Or did they fear that by making the Quran available in written form will result in education of everyone? Common sense dictates their fears was that they may be guilty of introducing innovation into deen and their reasoning was simple; Prophet (sallallahu alayhi was’sallam) did not do it so why should I/we? I can almost hear Hadhrat Abu Bakr (radiallah ta’ala anhu) and Hadhrat Zaid bin Thabit (radiallah ta’ala anhu) saying to Hadhrat Umar(radiallah ta’ala anhu); if there was any goodness in it then Messenger (sallallahu alayhi was’sallam) would have instructed us to carry out the task in his life time. - [6] “Abdur Rahman bin 'Abdul Qari said: "I went out in the company of 'Umar bin Al-Khattab one night in Ramadan to the mosque and found the people praying in different groups. A man praying alone or a man praying with a little group behind him. So, 'Umar said, 'In my opinion I would better collect these (people) under the leadership of one Qari (Reciter) (i.e. let them pray in congregation!)'. So, he made up his mind to congregate them behind Ubai bin Ka'b. Then on another night I went again in his company and the people were praying behind their reciter. On that, 'Umar remarked, 'What an excellent Bid'a (i.e. innovation in religion) this is; but the prayer which they do not perform, but sleep at its time is better than the one they are offering.' He meant the prayer in the last part of the night. (In those days) people used to pray in the early part of the night." [Ref: Bukhari, B32, H227]

Introduction: The Wahhabi brand of Kharijite apostasy emerged from Najd. By employing sword, spear, gun, canon and at the cost of death of hundreds of thousands of Muslims gained controlled of great swaths of Arabian Peninsula, thus created the Saudi Kingdom. Prophet (sallallahu alayhi was’sallam) had foretold that Khawarij will emerge from Najd. Wahhabi-ism was the only sect which emerged from Najd and as foretold by Prophet (sallallahu alayhi was’salam) killed hundreds of thousands of Muslims. For this reason the adherents of Wahhabi brand of Khariji-ism contest the actual location of historical Najd in attempt to justify their movements beliefs and their actions. Their position is that Najd is Iraq because the Khawarij have emerged from Iraq during the Khilafat of Hadhrat Ali (radiallah ta’ala anhu).[1] Contrary to this the Muslims believe Najd is due East of Madinah and it comprimises of vast regions surrounding Saudi Wahhabi Kindom’s capital Riyadh. Satan’s Group Will Emerge From Najd: Prophet (sallallahu alayhi was’sallam) was inovking Allah (subhanahu wa ta’ala) to bless Yemen and Syria. Someone from the gathering repeatedly requested that he also make dua for Najd.[2] Prophet (sallallahu alayhi was’sallam) ignored these repeated requests for dua and then said: “They said again, "Our Najd as well." On that the Prophet said, "There will appear earthquakes and afflictions, and from there will come out the group of Satan." [Bukhari, Book 17, Number 147] Other Ahadith indicate particular direction of East from which the group of Satan will emerge: “Narrated Ibn 'Umar: I heard Allah's Apostle while he was facing the East, saying, "Verily! Afflictions are there, from the direction [of east] will come the group of Satan"[3] [Ref: Bukhari, B88, H213] One Hadith mentions direction of sunrise from where the Satans group is to emerge: “Narrated Salim's father: The Prophet stood up beside the pulpit and said, "Afflictions are there! Afflictions are there, from the side where head of Satan will come out," or said, "...the side of the sun [rise]..." [Bukhari, Book 88, Number 212] One Hadith states Prophet (sallallahu alayhi was’sallam) pointed toward the direction of Hadhrat Aysha’s house while indicating the direction from which the group of Satan will emerge: “Narrated 'Abdullah: The Prophet stood up and delivered a sermon, and pointing to 'Aisha's house, he said thrice, "Affliction (will appear from) here," and, "from the side, where Satan's head will come out." [Ref: Bukhari, B53, H336] Prophet (sallallahu alayhi was’sallam) was standing beside the pulpit of Masjid of Nabvi hence if he pointed toward Hadhrat Aysha’s (radiallah ta’ala anha) house[4] then he would be pointing toward due East toward the direction of sunrise and toward the historical region of Najd [toward the Saudi capital Riyadh].[5] Methodology Employed To Rectify The Innovation: If it is established that Islam had not spread to Iraq in the life time of Prophet (sallallahu alayhi was’sallam) and Islam had spread in Najd during the life time of Prophet (sallallahu alayhi was’sallam). And if it is established that the Prophet (sallallahu alayhi was’sallam) or the companions made distinction between Iraq and Najd then logicall conclusion would be both of these are two different regions, and not one and the same, nor Najd could be located in Iraq [as some argue that Najd is location in Iraq]. Importantly this would prove that the Najdi companion who requested Prophet (sallallahu alayi was’sallam) to make dua for Najd was not from any part of Iraq [because Islam had not spread that far in life time of Prophet sallallahu alayhi was’sallam]. Loud Najdi With Unkempt Hair Enquires About Islam: A Najdi man with rough hair visited Prophet (sallallahu alayhi was’sallam) and enquired about bare essentials of Islam about which Prophet (sallallahu alayhi was’sallam) informed him. This Najdi man left saying to Prophet (sallallahu alayhi was’sallam) that he will only perform the compulsory duties and will not perform optional acts of worship. Prophet (sallallahu alayhi was’sallam) said if he holds true to his word then he will successfuly enter paradise.[6] Najdi Thumama Bin Uthal From Banu Hanifah: Prophet (sallallahu alayhi was’sallam) sent cavalary to Najd to arrest Thumama bin Uthal (radiallah ta’ala anhu) from who was from tribe of Bani Hanifa [residing in Wadi Hanifa] and when they arrested him they tied him to pillars of Masjid Nabvi. This is attested by following Hadith: “The Prophet sent some horsemen to Najd and they brought a man called Thumama bin Uthal from Bani Hanifa. They fastened him to one of the pillars of the mosque.” [Ref: Bukhari, B41, H605] Another Hadith reveals that Thumama bin Uthal (radiallah ta’ala anhu) was a tribal leader [of Banu Hanifa] from Yamama: “It has been narrated on the authority of Abu Huraira who said: The Messenger of Allah (may peace be upon him) sent some horsemen to Najd. They captured a man. He was from the tribe of Banu Hanifa and was called Thumama b. Uthal. He was the chief of the people of Yamama.” [Ref: Muslim, B19, H4361] Thumam bin Uthal (radiallah ta’ala anhu) had killed a Muslim prior to his conversion to Islam which became the reason for his arrest, attested by: "What have you got, O Thumama?" He replied,"I have got a good thought, O Muhammad! If you should kill me, you would kill a person who has already killed somebody, and if you should set me free, you would do a favor to one who is grateful, and if you want property, then ask me whatever wealth you want." Next day Prophet (sallallahu alayhi was’sallam) asked the same question and received the same response upon which Prophet (sallallahu alayhi was’sallam) instructed the companions to release him. Thumama bin Uthal (radiallah ta’ala anhu) took a bath and entered the Masjid and recited: "I testify that None has the right to be worshipped except Allah, and also testify that Muhammad is His Apostle! By Allah, O Muhammad!” [Ref: Bukhari, B59, H658] Note, Al Yamama is in historical Najd which is attested by above quoted Hadith. Incident Of Distribution Of Wat Booty: Ahadith record Prophet (sallallahu alayhi was’sallam) was distributing a piece of gold sent by Hadhrat Ali (radiallah ta’ala anhu) amongst: “Al-Aqra' bin Habis Al-Hanzali from the tribe of Mujashi, 'Uyaina bin Badr Al-Fazari, Zaid At-Ta'i who belonged to (the tribe of) Bani Nahban, and 'Alqama bin Ulatha Al-'Amir who belonged to (the tribe of) Bani Kilab.” The Hadith continues: "He (i.e. the Prophet, ) gives the [tribal] chiefs of Najd and does not give us." Prophet (sallallahu alayhi was’sallam) explained: "I give them so as to attract their hearts (to Islam)." [Ref: Bukhari, B55, H558] "I just wanted to attract and unite their hearts (make them firm in Islam)." [Ref: Bukhari, B93, H527] This establishes that some tribal chiefs of Najd had accepted Islam in the life time of Prophet (sallallahu alayhi was’sallam). Iraqi’s Had Not Accepted Islam: Many Ahadith record the fixing of Miqat for Hajj and Umrah.Companion Zahid bin Jabair narrated in a Hadith: “I went to visit 'Abdullah bin 'Umar at his house which contained many tents made of cotton cloth and these were encircled with Suradik (part of the tent). I asked him from where, should one assume Ihram for Umra. He said, "Allah's Apostle had fixed as Miqat Qarn for the people of Najd, Dhul-Hulaifa for the people of Medina, and Al-Juhfa for the people of Sham." [Ref: Bukhari, B26, H597] Hadith records that people of Iraq had not accepted Islam when Prophet (sallallahu alayhi was’sallam) fixed the places of wearing Ihram for pilgrims of Hajj: "The Prophet fixed Qarn as the Miqat (for assuming the Ihram) for the people of Najd, and Al-Juhfa for the people of Sham, and Dhul-Hulaifa for the people of Medina." Ibn `Umar added, "I heard this from the Prophet, and I have been informed that the Prophet said, 'The Miqat for the Yemenites is Yalamlam.' "When Iraq was mentioned, he said, "At that time it was not a Muslim country." [Ref: Bukhari, B92, H443] When the Iraqi cities of Basrah and Kufa were conquered then Hadhrat Umar (radiallah ta’ala anhu) informed the people that Dhat Al Irq was Miqat for Iraqi’s: “When these two towns (Basra and Kufa) were captured, the people went to 'Umar and said, "O the Chief of the faithful believers! The Prophet fixed Qarn as the Miqat for the people of Najd, it is beyond our way and it is difficult for us to pass through it." He said, "Take as your Miqat a place situated opposite to Qarn on your usual way. So, he fixed Dhatu-Irq (as their Miqat)." [Ref: Bukhari, B26, H606] Note Hadhrat Umar (radiallah ta’ala anhu) fixed the Dhat Al Irq as Miqat for Iraq. This establishes that Iraq and Najd are two different regions, not one and the same, nor one being part of another. Importantly it establishes that people of Najd had accepted Islam hence the need for designating place of Miqat for Najd arose in the life time of Prophet (sallallahu alayhi was’sallam) but Iraq nor any part of it was not under Islamic control hence Prophet (sallallahu alayhi was’sallam) did not fix any Miqat for Iraq.[7] When cities of Iraq came under Islamic rule the then Dhat Al Irq was fixed as Miqat for Iraqi’s.[8] Raid On Banu Ghatafan In Najd: Prophet (sallallahu alayhi was’sallam) lead a raiding party targetting tribe of Ghatafan in Najd at a place called Dhat Al Irq.[9] On this expedition the popular incident of Prophet (sallallahu alayhi was’sallam) being threatened by polytheist took place.[10] No fighting took place[11] because Bani Ghatafan were compeletly taken by surprise hence they fled leaving their women and children. From this compaign the participants benefitted greatly each receiving eleven camels each and a extra camel as bonus, including sheeps: “… the Messenger of Allah sent an expedition to Najd, and I (also) went with the troops. We got camels and goats as spoils of war, and our share amounted to twelve camels per head, and the Messenger of Allah gave an extra camel to each of us.” [Ref: Muslim, B19, H4332] Musailma the Claimed Prophet-hood From Najd: Musailma the Liar came to Prophet (sallallahu alayhi was’sallam) with members of his tribe and said that he will follow Prophet (sallallahu alayhi was’sallam) if he is made the Khalif after departure of Prophet (sallallahu alayhi was’sallam) from this world. Upon this Prophet (sallallahu alayhi was’sallam) said to him that he would not give him even if he asked for leaf of date-palm tree. Prophet (sallallahu alayhi was’sallam) warned him that he cannot escape the fate which Allah (subhanahu wa ta’ala) has destined for him. After which Prophet (sallallahu alayhi was’sallam) revealed that he believes Musailma maybe the person whom he saw in the dream. Indicating that Musailma may claim Prophet-hood after the departure of Prophet (sallallahu alayhi was’sallam) from this world.[12] Musailma the Liar claimed Prophethood during the Khilafat of Hadhrat Abu Bakr as-Sadeeq (radiallah ta’ala anhu).[13] In the dream Prophet (sallallahu alayhi was’sallam) saw a dream in which he saw he is wearing two bracelets and the dream was interpreted to mean: “[…] I interpreted the two bracelets as symbols of two liars who would appear after me. And so one of them was Al-Ansi and the other was Musailama Al-Kadhdhab from Al Yamama." [Ref: Bukhari, B56, H817] Al Yamama is [East of Madinah] in Najd which is established from the following Hadith: “Allah's Messenger sent horsemen to Najd and they arrested and brought a man called Thumama bin Uthal, the chief of Yamama, and they fastened him to one of the pillars of the Mosque. When Allah's Apostle came up to him; he asked, "What have you to say, O Thumama?" He replied, …” [Ref: Bukhari, B41, H604] The Summary Of Established Points: Ahadith establish that Najd was known to Prophet (sallallahu alayhi was’sallam) and to companions. They identified Najd and Iraq as two different regions, each having its own Miqat (i.e. place of wearing Ihram). Prophet (sallallahu alayhi was’sallam) and companions had contact with people of Najd and engaged the people of Najd in combat. Evidence also establishes that people from Najd had accepted Islam in the life time of Prophet (sallallahu alayhi was’sallam), including the leader of Banu Hanifa, Thumama bin Uthal (radiallah ta’ala anhu) as well as leaders of other tribes. On contrary there is no evidence which suggests that inhabitants of Iraq had come under Islamic rule during life time of Prophet (sallallahu alayhi was’sallam) nor there is any proof of Prophet (sallallahu alayhi was’sallam) fighting any battles in any region of Iraq which could be interpreted with aid of LOGIC[14] that Najd is in Iraq or entire Iraq is Najd. The Historical Region Of Najd: Here are some maps found via google which point to general location of Najd in Arabian Peninsula. Najd is East of Madinah and to be precise East of region of Hijaz.[15] Note, the above map indicates the region of Hijaz, spelt alternatively as Hejaz. The Sect Of Disbelief Emerges From East: This sect was the foretold group/sect of Satan about whom Prophet (sallallahu alayhi was’sallam) said: “Narrated Abu Huraira: Allah's Apostle said, "The main source of disbelief is in the East. Pride and arrogance are characteristics of the owners of horses and camels, and those bedouins who are busy with their camels and pay no attention to Religion; …" [Ref: Bukhari, B54, H520] In another Hadith same is stated: “Ibn Umar reported that Allah's Messenger came out from the house of 'A'isha and said: It would be from this side that there would appear the summit of unbelief, viz. where appear the horns of Satan, meaning East.” [Ref: Muslim, B41, H6941] Note that in another Hadith Prophet (sallallahu alayhi was’sallam) is stated to have pointed from the pulpit to the house of Hadhrat Aysha (radiallah ta’ala anha) to indicate the direction from where this group would emerge, hadith follows: “Narrated 'Abdullah: The Prophet stood up and delivered a sermon, and pointing to 'Aisha's house, he said thrice, "Affliction (will appear from) here," and, "from the side, where Satan's group will come out." [Ref: Bukhari, B53, H336] If one points from the pulpit of Masjid Nabvi then he is almost directly pointing toward Uyanah the birth place of Muhammad bin Abdul Wahhab and Uyaynah then the mission control of Wahhabi sect. Conclusion: Najd for which Prophet (sallallahu alayhi was’sallam) refused to make dua is not Iraq nor located in Iraq but it is a region in Arabian Peninsula. Iraq was known by it’s modern name Iraq in the time of RasoolAllah (sallallahu alayhi was’sallam) and Najd was known by its name Najd. Hence it is quite clear from this fact that they were both two different regions. Najd is East of Madinah and it’s inhabitants were Muslims. Iraq is North East of Madinah and Iraq was not under the rule of Islam nor its inhabitants accepted Islam. This is established by the fact that the Miqat for Iraq was fixed as Dhat Al Irq when Islamic state had controlled the regions of Basrah/Kufa. As a result Islam was introduced to the people of Iraq and its inhabitants began to accept Islam then need for fixing Miqat for Iraq arose. Inhabitants of Sham [Greater Syria], Yemen, Najd accepted Islam hence the Miqat for them was fixed even though the inhabitants of Sham did not live under rule of Islamic state until Hadhrat Abu Bakr’s (radiallah ta’ala anhu) Khilafat. This strenths the position that inhabitants of Iraq had not accepted Islam in the life time of Prophet (sallallahu alayhi was’sallam) hence Miqat was not fixed for Iraqi’s. Combined with historical evidence and maps which point out region of Najd we the Muslims truthfully can believe all this evidence establishes the position of Ahle Sunnat Wal Jammat that Najd is East of Madinah region surrounding Saudi Wahhabi capital city of Riyadh. Exactly from direction of East group of Satan emerged in the form of Wahhabism and committed great excess. Declared Muslims as Mushrikeen [i.e. polytheistic disbelievers] worst then the polytheistic disbelievers of Prophet’s (sallallahu alayhi was’sallam) time. Then as foretold by Prophet (sallallahu alayhi was’sallam) this group of Satan [under the guidance and leadership of Muhammad bin Abdul Wahhab] unsheathed their swords and slaughtered hundreds of thousands of Muslims. This was carried out under the pretext that these people are worst Kafirs then Kafirs who lived during the life time of Prophet (sallallahu alayhi was’sallam) hence killing them is permissible. The only sect to emerge from Najd and who accused Muslims of committing major Shirk and then killed Muslims was Wahhabism. Prophet (sallallahu alayhi was’sallam) said: “It was narrated from Ibn 'Umar that: The Prophet said: "Do not revert to disbelievers after I am gone, striking the necks of one another (killing one another)." [Ref: Nisa’i, B37, H4130] This clarifies the position of Muslims regarding the Wahhabi sect and his followers. This who succeeded the first generation they are from Ahlul Kufr because Prophet (sallallahu alayhi was’sallam) declared this group to be Ahlul Kufr without condition. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi Footnotes: - [1] Khawarij did indeed emerge from Iraq during the Khilafat of Hadhrat Ali (radiallah ta’ala anhu) but this is no excuse to declare Iraq is Najd. - [2] “Narrated Ibn 'Umar: The Prophet said, "O Allah! Bestow Your blessings on our Sham! O Allah! Bestow Your blessings on our Yemen." The People said, "And also on our Najd." He said, "O Allah! Bestow Your blessings on our Sham! O Allah! Bestow Your blessings on our Yemen." The people said, "O Allah's Apostle! And also on our Najd." I think the third time the Prophet said, "There (in East) is the place of earthquakes and afflictions and from there comes out the head of Satan." [Bukhari, Book 88, Number 214] - [3] “Narrated 'Abdullah bin 'Umar: I heard Allah's Apostle on the pulpit saying, "Verily, afflictions (will start) from here," pointing towards the east, " from the direction of where the head of Satan will come out." [Ref: Bukhari, B56, H714] “Ibn Umar reported: I heard Allah's Messenger (may peace be upon him) as saying while pointing his hands towards the east: The turmoil would appear from this side; verily, the turmoil would appear from this side (he repeated it thrice) from where the the horns of Satan will apear.” [Ref: Muslim, B41, H6942] - [4] Prophet (sallallahu alayhi was’sallam) is burried in the house of Hadhrat Aysha (radiallah ta’ala anha) hence from modern perspective he was pointing toward where his blessed body was laid to rest after he departed from earthly life. - [5] Please refer to the following article for the maps of Najd to have clear perspective: The Region Of Najd Depicted On Old And New Maps. - [6] “A man from Najd with unkempt hair came to Allah's Apostle and we heard his loud voice but could not understand what he was saying, till he came near and then we came to know that he was asking about Islam. Allah's Apostle said, "You have to offer prayers perfectly five times in a day and night (24 hours)." The man asked, "Is there any more (praying)?" Allah's Apostle replied, "No, but if you want to offer the Nawafil prayers (you can)." Allah's Apostle further said to him: "You have to observe fasts during the month of Ramad, an." The man asked, "Is there any more fasting?" Allah's Apostle replied, "No, but if you want to observe the Nawafil fasts (you can.)" Then Allah's Apostle further said to him, "You have to pay the Zakat (obligatory charity)." The man asked, "Is there any thing other than the Zakat for me to pay?" Allah's Apostle replied, "No, unless you want to give alms of your own." And then that man retreated saying, "By Allah! I will neither do less nor more than this." Allah's Apostle said, "If what he said is true, then he will be successful (i.e. he will be granted Paradise)." [Ref: Bukhari, B2, H44] - [7] Some maps reveal that during the end of Prophet’s (sallallahu alayhi was’sallam) life the North Eastern border of Islamic rule was connecting to the Western border of Iraq but others indicate that at the death of Prophet (sallallahu alayhi was’sallam) the Islamic rule had in South far had spread into Yemen, in North as far as Egyptian border and in East Islamic state controlled some areas of Najd but not entire. On other hand the maps reveal that at the death of Prophet (sallallahu alayhi was’sallam) the Islamic rule had spread all over the Arabian Peninsula. Ruling over Yemen, Oman, Najd, Hijaz and its border connected with Iraq. What ever the reason for this difference but both maps indicate that Islamic rule had not spread far as Iraq in life of Prophet (sallallahu alayhi was’sallam). - [8] Prophet (sallallahu alayhi was’sallam) instructed the Muslims to follow his Sunnah and Sunnah of rightly guided Khulafah (i.e. Successors - Leaders). Hadhrat Umar (radiallah ta’ala anhu) was a Momin and the Amir of Momineen, the Khalifah of Prophet (sallallahu alayhi was’sallam) hence we Muslims have to follow his Sunnah. - [9] “We went out with the Messenger of Allah to Najd. When we reached Dhat ar-Riqa at Nakhl he met a group of the tribe of Ghatafan. The narrator then reported the tradition to the same effect, but his version is other than that of Haywah. He added to the words "when he bowed along with those who were with him and prostrated" the words "when they stood up, they retraced their footsteps to the rows of their companions". He did not mention the words "their back was towards the qiblah." [Ref: Abu Dawood, B4, H1237] - [10] While Prophet (sallallahu alayhi was’sallam) was sleeping under a tree a polytheist sneaked upon Prophet (sallallahu alayhi was’sallam), drew the sword of Prophet (sallallahu alayhi was’sallam) which was hanging on the tree and threatened to kill Prophet (sallallahu alayhi was’sallam). The account is narrated in the following Hadith: “… we came to a shady tree which -we left for him [to rest]one of the polytheists came there and, seeing the sword of the Messenger hanging by a free. took it up. Drew it from the scabbard and said to the Messenger of Allah: Are you afraid of Me? He (the Holy Prophet) said: No. He again said: Who would protect you from me? He said: Allah will protect me from you. The Companions of the Messenger of Allah threatened him. He sheathed the sword and hung it up.” [Ref: Muslim, B4, H1830] Another Hadith from Riyadh as-Saliheen narrates another account of the event: “… the polytheist asked: "Who will protect you from me?'' Messenger of Allah replied, "Allah.'' As soon as he said this, the sword fell down from his hand and Messenger of Allah catching the sword, asked him, "Who will protect you from me.'' He said, "Please forgive me.'' Messenger of Allah said, "On condition you testify that there is none worthy of worship but Allah and that I am His Messenger.'' He said, "No, but I promise you that I shall not fight against you, nor shall I be with those who fight with you". The Prophet let him go. He then went back to his companions and said: "I have come to you from one of the best of mankind." [Ref: Riyad as-Saliheen, B1, H78] - [11] “Jabir added: "The Prophet set out for the battle of Dhat-ur-Riqa' at a place called Nakhl and he met a group of people from Ghatafan, but there was no clash (between them); the people were afraid of each other and the Prophet offered the two raka'at of the Fear prayer." Narrated Salama: "I fought in the company of the Prophet on the day of al-Qarad." [Ref: Bukhari, B59, H449] - [12] “Narrated Ibn Abbas: Musailama-al-Kadhdhab (i.e. the liar) came in the life-time of Allah's Apostle with many of his people (to Medina) and said, "If Muhammad makes me his successor, I will follow him." Allah's Apostle went up to him with Thabit bin Qais bin Shams; and Allah's Apostle was carrying a piece of a date-palm leaf in his hand. He stood before Musailama (and his companions) and said, "If you asked me even this piece (of a leaf), I would not give it to you. You cannot avoid the fate you are destined to, by Allah. If you reject Islam, Allah will destroy you. I think that you are most probably the same person whom I have seen in the dream." Abu Huraira told me that Allah's Apostle; said, "While I was sleeping, I saw (in a dream) two gold bracelets round my arm, and that worried me too much. Then I was instructed divinely in my dream, to blow them off and so I blew them off, and they flew away. I interpreted the two bracelets as symbols of two liars who would appear after me. And so one of them was Al-Ansi and the other was Musailama Al-Kadhdhab from Al-yamama." [Ref: Bukhari, B56, H817] - [13] “Narrated Qatada: We do not know of any tribe amongst the 'Arab tribes who lost more martyrs than Al-Ansar, and they will have superiority on the Day of Resurrection. Anas bin Malik told us that seventy from the Ansar were martyred on the day of Uhud, and seventy on the day (of the battle of) Bir Ma'una, and seventy on the day of Al-yamama. Anas added, "The battle of Bir Ma'una took place during the lifetime of Allah's Apostle and the battle of Al-yamama, during the caliphate of Abu Bakr, and it was the day when Musailamah Al-Kadhdhab was killed." [Ref: Bukhari, B59, H405] - [14] People of innovation employ LOGIC to make Najd into Iraq. Logic is simple, Satan’s group will emerge from Iraq and Najd according to Ahadith. Satan’s group emerged from Iraq during the Khilfat of Hadhrat Ali (radiallah ta’ala anhu) hence Iraq is Najd. If Prophet (sallallahu alayhi was’sallam) had fought in Iraq and the Ahadith had recorded Prophet (sallallahu alayhi was’sallam) fought in Iraq like the Ahadith about Najd exist. Then with similiar logic employed om previous example they could convert Prophet (sallallahu alayhi was’sallam) fighting in Najd to meaning Prophet (sallallahu alayhi was’sallam) fighting in Iraq. - [15] Generally accepted view is Hijaz consists of regions surrounding cities of Makkah and Madinah. The exact region of historical Hijaz have been lost. Through out ages the identity of Hijaz has changed but my gut instinct is that Saudi Kingdoms Hijaz maybe actual Hijaz of Prophet (sallallahu alayhi was’sallam).

Salam alayqum, I cannot write urdu.

Introduction: The region of Najd was well known throughout ages and covers a vast area around Saudi capital Riyadh. It’s Southern border connects with Rub Al Khali[1] (i.e. The Empty Quarter) and Northern border is connected with desert region of an-Nafud.[2] Western border of Najd is connected with historical region of Hijaz.[3] Prophet (sallallahu alayhi was'sallam) told group of Satan will emerge from Najd. Prophesies of Prophet (sallallahu alayhi was’sallam) indicate the region by name, the direction, the description of people/region, the deeds of this group. This group of Satan emerged from Najd in middle of 17th lead by Muhammad bin Abdul Wahhab and plunged the Muslims of Arabian Peninsula into strife. As foretold by Prophet (sallallahu alayhi was’sallam) Muhammad bin Abdul Wahhab emerged from East of Madinah from the region of Najd and killed Muslims on the pretext that Muslism of Arabian Peninsula are committing major Shirk [major Shirk invalidates Islam]. Due to the prophesies incriminating the Wahhabi movement[4] of being Satan’s group its adherents have sought to shift the identification of Najd from Saudi Arabia to Iraq. In such circumstances it is essential that historical Najd is correctly identified. This will serve two important goals. One, it will ensure that Muslims know what evil deeds the Najdi group of Satan will commit, Muslims will identify Najd with Wahhabi movement, know the evil which the Wahhabi’s committed in the name of Islam was fullfilment of prophesies and as result of this knowledge one will protect his own Iman.[5] Two, it will ensure other essential aspects of deen are not corrupted due to Wahhabi shifting of Najd from Arabia to Iraq.[6] Disclaimer About The Maps Of Najd: All the maps displayed in here have been searched over the internet and not in anyway doctored or tailored to suite my belief. Only alterations made were which assisted the readers to spot where Najd is indicated on the maps. These maps should not understood to be depicting exact location of Najd but rather the general locality of Najd should be understood from these maps. As far as the accurate depiction of historical Najd is concerned in my researched estimation the modern provinces of Riyadh, Qassim, and Hail in Saudi Arabia consitute some what accurate historical Najd. With slight modifications which extend Riyadh toward South, toward Oman, and Western border of Riyadh toward UAE. Eastern border of Riyadh extended toward Makkah/Madinah would consitute more accurate depiction of historical Najd mentioned in Ahadith. Maps Indicating The Direction And Region Of Najd: Bit poor quality map but the Arabic word Najd has been underlined with red line to easily spot the word Najd. Najd is clearly depicted and did not require exageration of any type for ease of spotting. The map indicates the Jabrid dynasty from 1460 AD to 1530 AD which was centred around Najd. Take notice of the cities of Makkah/Madinah and Najd which has been underlined. From Madinah Prophet (sallallahu alayhi was’sallam) pointed toward the direction of East and in another Hadith said from Najd group of Satan will emerge. Judge for yourselves if Najd (i.e. Riyadh and surrounding region) is East or Iraq is East of Madinah. Then decide which is the place where Prophet (sallallahu alayhi was’sallam) pointed toward. Was he pointing toward Iraq or Najd (i.e. Riyadh and surrounding region)? Apart from indicating the region of Najd this map indicates deserts of [in yellow] Rub Al Khali and An-Nafud. Also the region of Hijaz and Asir has been indicated. This map depicts Najd [underlined with red] and regions of Asir, Hijaz, Yemen and Oman. Najd is depicted with Riad [Riyadh]. On the Northern side of Najd, desert of An-Nafud is located and on southern desert of Rub Al Khali (i.e. Emty Quarter). Western side of Najd is Hijaz and Eastern side region of Al Yamamah. On the left side of the map make note of small red circles around the cities of Makkah and Madinah. Najd is spelt as Nedjed and the Saudi capital Riyadh is spelt as El Riad and above it is El Derayeh [Al Diriyah]. Muhammad bin Abdul Wahhab the founder of Wahhabi Khariji sect was born in Al Uyayna and moved to Al Diriyah which is some 40km from Riyadh. R5762 connects with R535 and traveling south toward Saudi capital R535 connects with R40, this is Al Diriyah which became centre of Wahhabi missionary movement. Much does not need to be said about the map. This map depicts location of region of Najd as well as something very important. Note this map depicts the Islamic state at 632 AD Prophet (sallallahu alayhi was’sallam) died in 632 AD and the brownish map depicts the spread of Islamic empire after his death. This reveals that Najd was brought under the rule of Islam in the life time of Prophet (sallallahu alayhi was’sallam) and the man who wished that Prophet (sallallahu alayhi was’sallam) invoke Allah (subhanahu wa ta’ala) to send blessing upon Najd lived under Islamic rule. More importantly he lived in the Najd which was East of Madinah and it was for this Najd Prophet (sallallahu alayhi was’sallam) refused to invoke Allah (subhanahu wa ta’ala). Citing the emergence of Satan’s group from Najd as a reason for his refusal. This map depicts Ottomanic empire at the year 1792 AD as well as region of Najd. I could not make head or tail of this map apart from knowing that this map is suppose to depict different dynasties. Regardless of the confusion on the map region of Najd is indicated and spelt Neged. Najd is spelt with variations Nejd/Negd. It is quite difficult to figure out what this map actually depicts due to low quality of the map. Najd underlined. In my estimation the above map quite accurately depicts the historical region of Najd. After studying Ahadith, commentaries of Ahadith, old geographical books and refering to maps I have arrived to the conclusion that deserts of Rub Al Khali, An-Nafud, and Ad-Dahna and Hijaz in West contains historical Najd. Hence the Satan's group emerged from Najd (i.e. Riyadh and surrounding area) and not from Iraq which is up North. The only sect to emerge from East of Madinah and from Najd which fulfilled all the prophesies. And which helped to identify it self has Satan's group is Wahhabism. Conclusion: East of Madinah is the hisotrical region of Najd. In north it is contained by desert of an-Nafud, in East by Ad-Dahna, in south by Rub Al Khali, and in West by region of Hijaz. Iraq cannot be the Najd or Najd for which Prophet (sallallahu alayhi was’sallam) refused to invoke blessings of Allah (subhanahu wa ta’ala) because it is not in East but up North. Footnotes: - [1] Rub Al Khali is a vast desert region in Southern Saudi Arabia, it borders Oman and Yemen. The name ’The Empty Quarter’ implies that this region lacks human settlement. - [2] Desert of an-Nafud is toward the direction of Jordon and desert of ad-Dahna in East meets an-Nafud meets near the border region of Iraq. - [3] Hijaz consists of cities of Makkah, Madinah, Northern region/city of Tabuk and Southern region/city of Muhayil. Its Eastern border is connected with Najd and its Western side is the sea shore of Red Sea. - [4] The Wahhabi movement is in essence a offshoot of the historical Khawarij. The Wahhabi’s differ in certain theological aspects but the core concepts such as declaring Muslims as Mushrikeen, killing Muslims with this pretext, applying verses which were about non-Muslims on Muslims and rebelling against the establish authority of a state are still same. - [5] Wahhabi heresy is three fold; 1) their principles and methodologies contract Quran/Sunnah, 2) due to their principles and methodologies they have invented heretical beliefs, 3) and lastly due to their heretical beliefs [i.e. Muslims of Arabian Peninsula – World are guilty of major polytheism apart from their own Wahhabi] they act contrary to Shari’ah. Examples of their actions which contradict Shari’ah are that they believe it is permissible to kill ‘Muslim-Polytheists’ and they continue to believe and kill Muslims throughout the world. Note, Wahhabi’s do not use the oxymoron – ‘Muslim-polytheists’ in their termonology you are Muwahid (i.e. Monotheist – Muslim) or Mushrik (i.e. Polytheist – Kafir) and the great majority of Muslims according to Wahhabism are upon major Shirk. - [6] Part One: Miqat (place where Ihram has to be worn before going further toward Makkah) for Najd is Qarn Al Manazil (also known as Qarn-Ath-Tha’alib) North from modern city of Al Huwaya. From Al Huwaya north bound R40 leads to As Sayl Al Saghir, following same R40 leads to small settlement As Sail Al Kabeer situated on the left side of R40. On the right side of R40 small circular structure marks the place of Miqat for Najd. For Iraq the Miqat is Dhat Al Irq which is up North from Qarn Al Manazil. From As Sail Al Kabeer R40 a single road joins with R4279 which then connects with R4281 going East to West. Surrounding area around where these roads meet is Dhat Al Irq. Part Two: Some apostates assert that Iraqi cities of Baghdad [near it is town Haruria] Kufa, Karbala and Basrah were part of Najd because Khawarij/Haruriyya emerged from these places. If this is correct or if any part of Iraq is declared Najd then those who have performed their Hajj or Umrah from this Iraqi ‘Najd’ have worn Ihram from the wrong place. If Baghdad and mentioned cities were part of historical Najd or were declared/intended Najd by Prophet (sallallahu alayhi was’sallam) then the place of wearing Ihram for these places would be the same for Najd (i.e. Qarn Al Manazil). We the Muslims ask the corrupters of Islam, the Wahhabis to name one Imam who instructed the inhabitants of these lands to wear Ihram from Qarn Al Manazil. Name even a Wahhabi scholar who instructed the Wahhabi’s of Baghdad, Kufa, Karbala, Basrah, to wear Ihram from Qarn Al Manazil. On contrary every Iraqi from cities of Baghdad, Kufa, Najaf, Karbala and Basrah be he/she Sunni, Wahhabi, Shia, all wear Ihram from Dhat Al Irq. This is enough evidence to establish that none of these cities were part of historical Najd. Had these cities been part of historical Najd then Qarn Al Manazil would have been the designated place for assuming Ihram for the inhabitants of these cities.

Awal wali zinda ho ya murda madad karta heh, misqun nabiyeen par nabiyoon say wada leeya gaya kay jab Nabi Muhammad sallallahu alayhi was'sallam dunya par ba hasiyat e Nabi mabhoos huway toh tum madad karo gay, sab Nabiyoon nay wada keeya madad ka. Halan kay Allah kay Nabi aakhiri Nabi thay aur Nabi un say pehlay fawt ho chukay thay. Abh unoon nay wada kay mutabiq madad kee, kesay kahan kistera yeh Allah aur madad karnay walay Nabi janeh, hameh ilm nahin. Yeh Quran meh heh. Dosra Nabi Musa alayhis salam nay chalees say 5 namazen karwa deenh, Qabr meh namaz par rahay thay, magar Jannat meh be thay ya nahin? Quran meh woh ayaat jin kay qabr waloon ka nah suna likha heh, woh zinda ko murda likha gaya heh, yehni yeh mushrik islam qabool nah karen gay keun kay in kay leyeh marna/qabar meh jana ba hasiyat e kafir likha gaya heh. Agar ayat ka matlab yeh hota kay murday nahin suntay toh jahil beesiyoon Ahadith esay hen jin meh likha heh kay murday suntay hen. Allah kay Nabi aur Allah kay farman meh yeh tazad kesay peda huwa? Sirf tumari jahalat kee bina par. Keun kay Nabi e kareem tableegh keeya kartay thay aur mushrikeen islam qabool nahin kartay thay is leyeh Allah nay RasoolAllah ko khabr dee kay yeh [ba hasiyat e Kafir] qabr meh hen yeh nahin suneh gay [islam kee tableegh ko]. Yehni in mushrikoon nay qabr meh ba hasiyat e Kafir Mushrik jana heh aur yeh musalman nahin hoon gay. Aakhiri baat ham mazar par hajat nahin leh kar jatay, ham apni hajatoon ko ba wasila e Wali Allah kay darbar pesh kartay hen. Keun kay Allah kay Wali Allah ka pasandeeda logh hen is leyeh un kay mazarat par logh ja kar Allah say dua kartay hen aur dua kartay hen ya Allah teray is naik banday kay tofail, waseelay say, hamari hajaat poori farma. Kia jab tum Allah say dua kartay ho toh kia tummeh Shaytaan aa kar deta heh? Tummeh kia pata kay jab tum apni Wahabi masjid meh bethay dua mangtay ho toh shaytaan tumari dua ko sun kar tummeh deta heh. Mazarat par jinnat ka hona kis hadees o ayaat say sabat heh? Dosri baat jab Allah sab kuch deta heh toh phir Shaytaan ka dena Allah ka dena ho sakta heh ya nahin. Sahabah nay jab pathar maray toh Quran meh aya kay tum nahin pathar nahin maray balkay Allah nay pathar maray, amal bazahir insaan ka heh magar haqiqat meh Allah ka. Abh agar jinn ya shaytan deh toh bazahir wohi denay wala hoga magar haqiqat meh Allah heh. Bazahir aur heh aur haqiqat aur heh, abh tum ko paani ka glass tumari maan deh, toh tawheed kia heh kay pani ka glass Allah nay deeya sirf bazahir denay wali tumari maan thee. Tawheed seekho jaa kar, Allah say mango gay toh woh be waseelay say millay ga, aur shahid Allah tummeh waseela e Jinn say ata karay. Allah tumaray haath meh khud toh nahin dalay ga. Allah achoon aur buroon kay waseeleh say deta heh, jis ko chahay jistera deh, agar kissi ko jinn kay, ya insaan kay waseeleh say deh toh Allah kee marzi. Wesay mujjay yeh bataho tummeh kia maloom heh kay mazarat par Jinn aur shaytaan hotay hen? Kia tumaray pass wahi ya Jibraeel ahay thay? Jistera tum keh rahay ho, istera toh meh be keh sakta hoon kay har Wahhabi aur Deobandi masjid meh khabees tareen shaytan jama hotay hen, aur joh kuch tum mangtay ho khabees shaytaan joh peshab meh dobki laga kay joh tum mangtay ho woh tummeh ata karta heh. Agar tum gar meh beth kar Allah say aulaad mango toh shaytaan tumari biwi ko hamla kar deta heh, ya tumari behan ko hamla kar deta heh aur phir hamla karnay kay baad kissi mard say us ki ham bistari karwa deta heh aur shaytaan kay haml par parda par jata heh. Jistera tum nay mazarat par shaytaanoon ka hona Istera toh meh be gar gar kay likh sakta hoon, baghair saboot kay, jis kee misaal meh nay deeh heh. Baat dalahil aur Quran o Hadith say karo wesay mangarat bateh hammeh nah sunaho warna meh tummeh woh sunahoon ga joh tumari bardasht say bahir hoga.

You Copied & Pasted, the following; “I have come across this hadeeth many times and it has been dealt with comprehensively. Shaykh Shu'ayb al-Arna'ut provided a detailed analysis of the various routes of this narration under the relevant hadiths in his edition of Musnad Ahmad - in particular numbers 3484 and 22109. He shows the chains are extremely erratic (mudtarib) - though they generally centre around one individual called 'Abd al-Rahman ibn 'A'ish - and due to this idtirab the hadith is weak even though a particular chain was graded strong by al-Tirmidhi. Al-Arna'ut quotes al-Daraqutni who said in his al-'Ilal after a detailed analysis of the different chains of this hadith: "Nothing in it is sahih and they are all mudtarib." And Muhammad ibn Nasr said in Ta'zim Qadr al-Salah as quoted by al-'Asqalani: "The narrators of this hadith have been contradictory in relating its chain [of transmission], and it is not established from the people of knowledge." And al-Bayhaqi said about this hadith in al-Asma' wa al-Sifat: "It was related through other routes, and all of them are weak." And Ibn al-Jawzi said in al-'Ilal al-Mutanahiyah: "The foundation of this hadith and its routes are mudtarib." Al-Dhahabi said in the biography of 'Abd al-Rahman ibn 'A'ish in al-Mizan regarding this hadith: "This hadith of his is strange and rare.” Imam Tirmadhi (rahimullah alayhi ta’ala) graded one of the Hadith [3245] as Hassan and the other Hadith [3246] as Hassan Sahih. Imam Tirmadhi (rahimullah alayhi ta’ala) enquired from Imam Bukhari (rahimullah alayhi ta’ala) about the authenticity of the Hadith. Imam Bukhari (rahimullah alayhi ta’ala) answered him that the Hadith is Hassan Sahih. Note the Sanad of Hadith high lighted with red; حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ قَالَ: حَدَّثَنَا مُعَاذُ بْنُ هَانِئٍ أَبُو هَانِئٍ اليَشْكُرِيُّ قَالَ: حَدَّثَنَا جَهْضَمُ بْنُ عَبْدِ اللَّهِ، عَنْ يَحْيَى بْنِ أَبِي كَثِيرٍ، عَنْ زَيْدِ بْنِ سَلَّامٍ، عَنْ أَبِي سَلَّامٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَائِشٍ الحَضْرَمِيِّ، أَنَّهُ حَدَّثَهُ عَنْ مَالِكِ بْنِ يَخَامِرَ السَّكْسَكِيِّ، عَنْ مُعَاذِ بْنِ جَبَلٍ قَالَ: احْتُبِسَ عَنَّا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ذَاتَ غَدَاةٍ مِنْ صَلَاةِ الصُّبْحِ حَتَّى كِدْنَا نَتَرَاءَى عَيْنَ الشَّمْسِ، فَخَرَجَ سَرِيعًا فَثُوِّبَ بِالصَّلَاةِ، فَصَلَّى رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَتَجَوَّزَ فِي صَلَاتِهِ، فَلَمَّا سَلَّمَ دَعَا بِصَوْتِهِ فَقَالَ لَنَا: «عَلَى مَصَافِّكُمْ كَمَا أَنْتُمْ» ثُمَّ انْفَتَلَ إِلَيْنَا فَقَالَ: " أَمَا إِنِّي سَأُحَدِّثُكُمْ مَا حَبَسَنِي عَنْكُمُ الغَدَاةَ: أَنِّي قُمْتُ مِنَ اللَّيْلِ فَتَوَضَّأْتُ فَصَلَّيْتُ مَا قُدِّرَ لِي فَنَعَسْتُ فِي صَلَاتِي فَاسْتَثْقَلْتُ، فَإِذَا أَنَا بِرَبِّي تَبَارَكَ وَتَعَالَى فِي أَحْسَنِ صُورَةٍ، فَقَالَ: يَا مُحَمَّدُ قُلْتُ: لَبَّيْكَ رَبِّ، قَالَ: فِيمَ يَخْتَصِمُ المَلَأُ الأَعْلَى؟ قُلْتُ: لَا أَدْرِي رَبِّ، قَالَهَا ثَلَاثًا " قَالَ: " فَرَأَيْتُهُ وَضَعَ كَفَّهُ بَيْنَ كَتِفَيَّ حَتَّى وَجَدْتُ بَرْدَ أَنَامِلِهِ بَيْنَ ثَدْيَيَّ، فَتَجَلَّى لِي كُلُّ شَيْءٍ وَعَرَفْتُ، فَقَالَ: يَا مُحَمَّدُ، قُلْتُ: لَبَّيْكَ رَبِّ، قَالَ: فِيمَ يَخْتَصِمُ [ص:369] المَلَأُ الأَعْلَى؟ قُلْتُ: فِي الكَفَّارَاتِ، قَالَ: مَا هُنَّ؟ قُلْتُ: مَشْيُ الأَقْدَامِ إِلَى الجَمَاعَاتِ، وَالجُلُوسُ فِي المَسَاجِدِ بَعْدَ الصَّلَوَاتِ، وَإِسْبَاغُ الوُضُوءِ فِي المَكْرُوهَاتِ، قَالَ: ثُمَّ فِيمَ؟ قُلْتُ: إِطْعَامُ الطَّعَامِ، وَلِينُ الكَلَامِ، وَالصَّلَاةُ بِاللَّيْلِ وَالنَّاسُ نِيَامٌ. قَالَ: سَلْ. قُلْتُ: اللَّهُمَّ إِنِّي أَسْأَلُكَ فِعْلَ الخَيْرَاتِ، وَتَرْكَ المُنْكَرَاتِ، وَحُبَّ المَسَاكِينِ، وَأَنْ تَغْفِرَ لِي وَتَرْحَمَنِي، وَإِذَا أَرَدْتَ فِتْنَةً فِي قَوْمٍ فَتَوَفَّنِي غَيْرَ مَفْتُونٍ، وَأَسْأَلُكَ حُبَّكَ وَحُبَّ مَنْ يُحِبُّكَ، وَحُبَّ عَمَلٍ يُقَرِّبُ إِلَى حُبِّكَ "، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «إِنَّهَا حَقٌّ فَادْرُسُوهَا ثُمَّ تَعَلَّمُوهَا» . «هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ» سَأَلْتُ مُحَمَّدَ بْنَ إِسْمَاعِيلَ، عَنْ هَذَا الحَدِيثِ، فَقَالَ: «هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ» . هَذَا أَصَحُّ مِنْ حَدِيثِ الوَلِيدِ بْنِ مُسْلِمٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ يَزِيدَ بْنِ جَابِرٍ قَالَ: حَدَّثَنَا خَالِدُ بْنُ اللَّجْلَاجِ قَالَ: حَدَّثَنِي عَبْدُ الرَّحْمَنِ بْنُ عَائِشٍ الحَضْرَمِيُّ، قَالَ: سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَذَكَرَ الحَدِيثَ. " وَهَذَا غَيْرُ مَحْفُوظٍ. هَكَذَا ذَكَرَ الوَلِيدُ، فِي حَدِيثِهِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَائِشٍ، قَالَ: سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ «. وَرَوَى بِشْرُ بْنُ بَكْرٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ يَزِيدَ بْنِ جَابِرٍ، هَذَا الحَدِيثَ» بِهَذَا الإِسْنَادِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَائِشٍ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَهَذَا أَصَحُّ، وَعَبْدُ الرَّحْمَنِ بْنُ عَائِشٍ لَمْ يَسْمَعْ مِنَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ " The narration which is criticized by Wahhabi Shu’ayb Al Arna’ does have Abdur Rahman Ibn Aaish but the narration which Imam Bukhari (rahimullah) classified as Hassan Sahih does not have Abdur Rahman bin Aaish. This is the translation of selected portion of above Arabic text; "[...] Then I saw Him put his palms between my shoulder blades till I felt the coldness of his fingers between the two sides of my chest. Then everything was illuminated for me and I recognized everything. He said: Muhammad! I said: At Thy service, my Lord. He said: What do these high angels contend about? I said: In regard to expiations. He said: What are these? [...]" [Ref: Tirimdhi, Vol 5, Hadith No. 3246, Tafsir Surah S'ad] Due to absence of Abdur Rahman Ibn Aaish in one Sanad the Hadith is Hassan Sahih and Matan is authentic. Even though Abdur Rahman Ibn Aaish is weak narrator but the Matan of his Ahadith is confirmed by reliable narrators. Suppose two groups of three people narrate a event, A and B. In group one, the three people are A1, A2, A3. A3 is known to tell lies, hence when he says, I heard from A2, who heard from A1, that Ali said 1 + 1 = 2. In the science of Hadith the lack of reliability of A3 will weaken the narration. Now group B, has B1, B2, B3, B4, and all these are upright, truthful, honest, sincere, with good memory. B4 narrates, I heard from B3, who heard from B2, who learnt it from B1 that Ali said; 1 + 1= 2. Now in the science of Hadith, even though group A had weak narrator, which shadowed the authenticity of their report but due to group B having no weak narrator, the authenticity of B group strenthen the Hadith will strenthen the Matan of doubtful Hadith. In simple language, A3 may have been liar, cheat, dishonest, but because honest, truthful, reliable, people also attest to his account, hence it will be believed. In the context of the Hadith, the Sahih Hassan Hadith states Prophet (sallallahu alayhi was’sallam) came to know everything (i.e. qulli shay’in); "[...] Then I saw Him put his palms between my shoulder blades till I felt the coldness of his fingers between the two sides of my chest. Then everything was illuminated for me and I recognized everything. He said: Muhammad! I said: At Thy service, my Lord. He said: What do these high angels contend about? I said: In regard to expiations. He said: What are these? [...]" [Ref: Tirimdhi, Vol 5, Hadith No. 3246, Tafsir Surah S'ad] and the Hadith in which Abdur Rahman Ibn Aaish is present, says; "Narrated AbdurRahman ibn A'ish: Allah's Messenger (peace be upon him) said: I saw my Lord, the Exalted and Glorious in the most beautiful form. He said: What do the Angels in the presence of Allah contend about? I said: Thou art the most aware of it. He then placed HIS PALM between my shoulders and I felt its coldness in my chest and I came to know what was in the Heavens and the Earth. He recited: 'Thus did we show Ibrahim the kingdom of the Heavens and the Earth and it was so that he might have certainty.' (6:75)" [Ref: Tirimdhi, Vol 5, Hadith No. 3245, Tafsir Surah S'ad] The Hadith where Abdur Rahman Ibn Aaish is present states, Prophet (sallallahu alayhi was’sallam) came to know what was in in space and earth – this implies Prophet (sallallahu alayhi was’sallam) came to know everything in the creation. Which means the Hadith of Abdur Rahman Ibn Aaish is stating Prophet (sallallahu alayhi was’sallam) came to know everything in the universe that was happening in that instant not there after. But the Hadith which is Hassan Sahih and without Abdur Rahman Ibn Aaish states Prophet (sallallahu alayhi was’sallam) came to know absolutely everything; “Then everything was illuminated for me and I recognized everything.” Without restriction of time or anything else. Which is ofcourse super good for Ahle Sunnat Wal Jammat. Thank You Wahhabi’s for weakening your own side. Lol! Ofcourse, if Prophet (sallallahu alayhi was’sallam) came to know absolutely everything from beginning of creation till judgment day, then limited knowledge which Hadith of Abdur Rahman Ibn Aaish states is also part of it. You copyied&pasted: “Secondly, after conceding the authenticity, they are from solitary reports which cannot override the Book. “ Thirdly, the intent of “all things” are things apposite to that context, not all creation such that nothing is excluded from it, as is corroborated by the hadith about the vision, since the discussion was concerning what the Highest Company were arguing about and regarding this, he (upon him peace) said: “I don’t know.” Then after the placing of His (Exalted is He) palm, everything became manifest to him of this, until he knew that their dispute was over atonement.” The stronger Hadith is supported by the book of Allah (subhanahu wa ta’ala) and Sahih Hadith supliments the belief that Prophet (sallallahu alayhi was’sallam) knew everything of unvierse. The following article crudely establishes the position of Ahle Sunnat from book of Allah; Prophet’s knowledge of consisted of preserved Tablet. Note the following Hadith states Prophet (sallallahu alayhi was’sallam) told from beginning of creation til people entering paradise and hell; “Narrated 'Umar: One day the Prophet stood up amongst us for a long period and informed us about the beginning of creation (and talked about everything in detail) till he mentioned how the people of Paradise will enter their places and the people of Hell will enter their places. Some remembered what he had said, and some forgot it.” [Ref: Bukhari, B54, H414] “Narrated Hudhaifa: The Prophet once delivered a speech in front of us wherein he left nothing but mentioned (about) everything that would happen till the Hour. Some of us stored that our minds and some forgot it. (After that speech) I used to see events taking place (which had been referred to in that speech) but I had forgotten them (before their occurrence). Then I would recognize such events as a man recognizes another man who has been absent and then sees and recognizes him.” [Ref: Bukhari, B77, H601] Also ‘all things’ (i.e. qulli shay’in) in Hadith of Tirmadhi if interpreted in the context of Ahadith of Bukhari, then ‘everything’ is inclusive of; from beginning of creation till people entering paradise/hell, and mentioned everything that was to take place till judgment day. And if interpreted in the light of Quranic evidence then everything is inclusive of all that is in Lawh Al Mafooz. The meaning that Prophet (sallallahu alayhi was’sallam) came to know everything related to the dispute is in the context of the Hadith and this meaning is valid. Our interpretation that Prophet (sallallahu alayhi was’sallam) came to know everything that is in Law Al Mafooz was and is supported by Sahih Ahadith and Quran. You copied and pasted; “Fourthly, after conceding [the literality of] “all,” the manifestation of all things to someone does not entail its encompassment in complete detail, and his knowledge of what is in the insides of things or their outsides, since the meaning of “manifestation” is “appearance,” so it may be that a large city in its entirety appears to someone when he ascends a lighthouse or a mountain and the entire city is in his field of view and it is acceptable for him to say, “I saw the entire city,” but this does not entail his encompassing knowledge of what is within it, especially of what is in the insides of houses and the different heights of the earth.” Prophet (sallallahu alayhi was’sallam) knew what is in preserved Tablet, it ommits neither the in’s nor the out’s and it details everything. Philosophical deductions were never and will be never creed in Islam. Bring forward your proof for what you alledge. You Copyied and Pasted: “Fifthly, even if1 his encompassment of everything is accepted at the moment of the manifestation, this does not entail that it always remains.2 How can it remain, when the texts and hadith-transmissions of things he (Allah bless him and grant him peace) was unaware of [at the time of] his death, rather even at the resurrection also, are mass-transmitted?3 Consider His (Blessed and Exalted is He) statement: “The day when Allah will assemble the messengers and will say to them, ‘How were you responded to?’ They will say, ‘We have no knowledge.’” (5:109) How can this be upheld when all the messengers (Allah’s blessings be on them all) will come out to the plain of resurrection without knowing the details of the deeds of their nations?4 Again the same hadith :Al-Bukhari has narrated from Sahl ibn Sa‘d (Allah be pleased with him), Abu Sa‘id al-Khudri and Abu Hurayrah (Allah be pleased with them) through various chains, and the wording of Abu Hurayrah is that he would narrate that Allah’s Messenger (Allah bless him and grant him peace) said: “A group of my companions will come to me on the Day of Resurrection, and they will be driven away from the Pond, so I will say: ‘O my Lord! My companions!’ So He will say: ‘Verily you have no knowledge of what they invented after you.’”5 (Sahih al-Bukhari, Kitab al-Hawd, 2:974) First of all, the following Ahadith establish in which meaning Prophet (sallallahu alayhi was’sallam) encampasses ‘everything’ in the Hadith of Tirmadhi; “One day the Prophet stood up amongst us for a long period and informed us about the beginning of creation (and talked about everything in detail) till he mentioned how the people of Paradise will enter their places and the people of Hell will enter their places.” [Ref: Bukhari, B54, H414] “The Prophet once delivered a speech in front of us wherein he left nothing but mentioned (about) everything that would happen till the Hour. Some of us stored that our minds and some forgot it.” [Ref: Bukhari, B77, H601] So really there is no room for if or but. Secondly, what you are alledging contradicts these Ahadith. This is pure speculation, one can also speculate that Allah (subhanahu wa ta’ala) can know everything at the moment of manifestation but forgot what will happen. In Deobandi’ism there is possibility that Allah (subhanahu wa ta’ala) may lie (i.e. Imqan e Kizb) hence it wouldn’t be hard to manufacture another Kufr doctrine of possibility of Allah (subhanahu wa ta’ala) forgeting (i.e. Imqan e Nis’yan). A free thinker can invent and defend any Kufr and defend it using the book of Allah (subhanahu wa ta’ala). You can speculate, and invent anything based on aqal but aqal derived understandings are not deen. To refute the position of Ahle Sunnat the disbeliever needs to establish from Quran and Ahadith that Prophet (sallallahu alayhi was’sallam) knew ‘everything’ but forgot. Thirdly, those Ahadith which indicate Prophet (sallallahu alayhi was’sallam) did not know time of his own death are early Ahadith and these three quoted Ahadith are end of life time Ahadith. Just as early verses of Quran are abrogated by the later ones, similarly the later Ahadith abrogate the early ones. So all those Ahadith in which Prophet (sallallahu alayhiw as’sallam) didn’t know this or that or enquired about something were earlier Ahadith and these Ahadith which I have employed are later ones. The first revelation was; ‘Read in the name of your Lord who created …’, do we based on these narrations assume because Prophet (sallallahu alayhi was’sallam) couldn’t read the Quran all his remaining life? Or do you not correctly deduce; this is early Hadith and does not reflect his later learning of Quran? Every aspect of Prophetic life was written. I mean the early, middle, last, public and private parts of his life and transmitted as Hadith. The responsibility of scholars was/is to transmitt the correct creed while also transmitting the correct creed. But some rotten eggs instead of transmitting the creed passed on Salaf and Khalaf resorted to investigation and opened the gate of schism. They took the early and middle part of Prophet’s life and on these decided what their creed about Prophet’s (sallallahu alayhiw as’sallam) knowledge.Yet the refutation of their deviant creed is/was established from Ahadith which are reflecting his life near the end. This is sufficent to refute every Hadith you can think of to refute creed of Ahle Sunnat. Fourthly, the verse states Prophets will deny every bit of knowledge not details. You are inserting the Tafasir of the verse into the verse. The issue was explained in two responses and I do not think its important to respond to this. Fifthly these Ahadith have been discused in detail, and the link of that discussion was given in some previous post, please refer to it. You Copied And Pasted: “This hadith does not mean the Prophet (sallAllahu ‘alayhi wasallam) is aware of all the actions of his entire ummah. Firstly, Mawlana Manzur Nu’mani points out in his Bawariq al-Ghayb that this hadith is clearly talking about the ummat al-ijabah only. There are two usages of “ummah”: one, all the people to whom the Prophet (sallAllahu ‘alayhi wasallam) was sent, believer or otherwise – this is “ummat al-da’wah”; and second, those who responded to the message and accepted it – this is “ummat al-ijabah.” The reason it is clear the hadith is only talking about the latter is that the Prophet says: “if I see evil I will ask forgiveness of Allah for you.” Seeking forgiveness is not permitted for non-Muslims, so this only refers to Muslims. Therefore, all murtaddin, kuffar, munafiqin and zanadiqah are excluded from this hadith, which is a large proportion of people.1 Therefore, it certainly does not prove the Barelwi doctrine of Hazir Nazir.2 Furthermore, in order to harmonise this narration with the earlier stronger and more authentic narrations, it must be understood as a “general presentation” (‘ard ijmali) and not a “detailed presentation” (‘ard tafsili). Meaning, the actions are presented in a general way, without there necessarily being specification of the time, place, nature, doer etc. of the action.3 In this way the hadith is consistent with the other more authentic and stronger Prophetic sayings: “I was a witness over them for as long as I was amongst them…” (which he says both in this world and the next) and that he will be told: “You have no knowledge of what they invented after you” and “Perhaps, I will not see you after this year of mine.” Firstly, regarding the following two Ahadith; “My life is a great good for you in whom you talk (to me) and we talk to you, and my demise is also a great good for you (because) your deeds will be presented to me. If they are good, I will praise Allah, and if they are bad, I will ask Allah’s forgiveness for you.” [Ref:Narrated by Ibn Hajar ‘Asqalani, through Harith in his al-Matalib-ul-‘aliyah, 4: 22-3 # 3853] “Bakr bin ‘Abdullah also reported that the Holy said: My life is a great good for you in whom you talk (to me) and you are responded. And when I will die my demise will be a great good for you. Your deeds will be presented to me, if I see goodness, I will praise Allah, and if I see wrongs, I will ask Allah’s forgiveness for you." [Ref: Ibn Sa‘d, at-Tabaqat-ul-kubra (2: 194); ‘Ali bin Abu Bakr Haythami related in Majma‘-uz-zawa’id (9:24)], you said copy & pasted material which is arguing that these Ahadith refer to Muslim Ummah. These two Ahadith are indeed about Ummah Muslim and not about disbelievers and I even wrote before i quoted these two Ahadith: “Prophet (sallallahu alayhi was'sallam) is reported to have said that deeds of believers are presented to him: “My life is a great good for you in whom …” Hence there was no need to quote your Kafir elder Manzoor Naumani or anyone else. Secondly, these Ahadith were not quoted to prove Prophet (sallallahu alayhi was’sallam) is Hadhir Nazir but it was quoted to establish that witnessing of Prophet (sallallahu alayhi was’sallam) will be based on seeing the actions of his own Ummah because you said his witnessing is based on knowledge through Wahi and these Ahadith were presented to refute your this heresy; "Moreover the other hadith which i have quoted substantiates my proof of using the word, "Shahid" to mean Witness based on the previous knowledge that Prophet (sallallahu alayhi was'sallam) had received through revelation and not "Actual" witnessing in the sense that you refer to. Please read the following hadith once again." The over all point was that Prophet (sallallahu alayhi was’sallam) is indeed Shahid in meaning of hearing/seeing type of Shahid (i.e. witness). You statement that Prophet (sallallahu alayhi was'sallam) will be bearing witness due to revelation was clearly contradicted by the quoted Ahadith. Also seeing of the actions is stated by Allah (subhanahu wa ta'ala) and Prophet (sallallahu alayhi was'sallam) and believers is established from the following verse; “And say: "Do deeds! Allah will see your deeds, and (so will) his Messenger and the believers. And you will be brought back to the All-Knower of the unseen and the seen. Then He will inform you of what you used to do." [Ref: 9:105] in another verse it is stated: ”They will present their excuses to you when ye return to them. Say thou: "Present no excuses: we shall not believe you: Allah hath already informed us of the true state of matters concerning you:It is your actions that Allah and His Messenger will observe: in the end will ye be brought back to Him Who knoweth what is hidden and what is open: then will He show you the truth of all that ye did.” [Ref: 9:94] The two quoted Ahadith above establish that Prophet (sallallahu alayhi was'sallam) sees the actions other Ahadith establish the deeds of people are shown to Allah (subhanahu wa ta'ala) every thursday and friday. You just copy and pasted material without either reading or thinking or understanding why I utilized the Hadith. Thirdly, this is purely speculative Shaytan like qiyas which he made about Prophet Adam (alayhis salaam). We Muslims only believe in what Allah (subhanahu wa ta’ala) revealed and what Prophet (sallallahu alayhi was’sallam) taught. We leave you to be Shaytan and let you believe in what your aqal designates Islam to you, but we the Muslims will only believe in Islam revealed and taught by Allah (subhanahu wa ta’ala) and His Messenger (sallallahu alayhi was’sallam). [Continued ...]

http://www.islamimehfil.com/topic/20964-rejionder-didwill-ummah-fall-into-shirk-worship-ghairullah/

Salam alayqum, English section meh, meray is'see hadith kee sharah meh taqriban panch chay article hen. Mazrat khawa hoon, meh joh kuch likhta hoon English meh hee likhta hoon ... Keun kay Urdu meh likhnay walay aur likha janay wala mawad kafi heh magar net par aur English speaking countries meh English meh Sunniyoon ka material nah honay kay barabar heh. Is leyeh irada keeya kay English meh hee likhoon.

Salam Alayqum, meray piyaray Sunni brothers and sisters, meray uncle Nuemonia kay infection say faut ho gahay hen. Allah ta'ala say un kee maghfirat ki dua keryeh ga. Agar kohi baee ya behan kuch paray aur isaal e sawab kay leyeh kuch millat keray toh yahan par likh deeyeh ga.

Nahin baee, tarjuma nahin apni tehqeeq likh raha hoon. Hussam kay 100 saal aur Rad Al Muhannad ka tarjuma shahid nah karoon, magar joh mozoo un meh zehr e behas ahay hen un par tafseelan likhoon ga.

Salam alayqum, Is ki asal meh nuqs heh, is leyeh is-say apnay haal par chor denh. Apna waqt zeroori kamoon par kharch karen. Jin kay leyeh Allah ta'ala nay Kufr kee maut likh deeh heh aap ussay kabi musalman nahin kar saktay. Hamari duty yahi heh kay ham Kafiroon ko Islam ka message puncha denh. Woh ham sab nay kar deeya abh is ko is kay haal par chor denh.

Is mozoo par meh nay English meh likhna shoroon keeya thah magar, sehat itni kharab heh kay dedh haftay say bistar par para hoon. English meh, is mozoo par in sha Allah tafseel say likhoon ga. Joh Wahhabi taweelat aur mangarat mafoom biyan kartay hen in sab ka rad hoga in meh. Muhammad bin Abdul Wahhab ka fitna e Najd hona aur Ummat e Muslimah ka Shirk e akbar say paak hona yeh do mozoo esay thay jin kee bunyad par meh nay ... Wahhabiat ko laat mari. In do mozoon par meh nay bot time sirf keeya heh. Meri speciality yahi doh mozoo hen. Seht yabi kee dua karen in sha Allah joh kuch is kitab meh nahin woh be pesh karoon ga.

Dheet bot dekhay hen magar tum hee, pehlay, dosray, tesray, number par ho. In Sawalat ka jawab darkar heh joh abhi taq mujjay nahin milla; Tum nay kaha Khatam e Bukhari Biddat nahin, zahir bat heh biddat nahin toh daleel kee bunyad par yeh fesla keeya hoga nah. Mera sawal yeh heh; - Kis Qurani o Hadith kee daleel par yeh fesla keeya kay Khatam e Bukhari Biddat nahin?

Hissa awal: - Is ka nateeja yeh huwa kay bukhari kay khatam ka jaiz hona Islam ka hissa nah honay kee bina par nahin balkay zikr e khair honay par heh? - Ya phir kam say kam, zikr e khair aur islam ka hissa nah honay kee waja say jaiz ho gaya, yahi heh nah? Tummeh is par kohi ihtiraz toh nahin nah? - Misaal kay tor par, janaza kay baad aur pehlay dua, azaan say pehlay aur baad darood shareef, teeja, chaliswan, urs (i.e. barsi), milaad un Nabi, yeh Islam ka hissa yehni Sunnat, farz, nah manay jahahen, nah din mutayyin keeya jahay, na waqt muqarrar keeya jahay, aur joh makhsoos nahin un meh sirf Quran Khawani, aur har halal par amal ho aur haram hissa nah ho toh kia yeh ZIKR E KHAIR hen ya nahin? - Agar zikr e khair toh bataho aaj tum Allah kay Nabi e kareem sallallahu alayhi was'sallam kee waladat kee kushi meh, un ke milaad kee kushi meh, sirf Surah Fatiha parh kar ansoowoon kay saath, sirat e mustaqeem par chalnay kee dua karo gay? Chalo ansoowoon kay baghayr dua karo gay hidayat kee? [Ansoowoon wala wapis leeya, muj par yeh ilzam nah ayd ho jahay kay tumara paani khatam karna chahta hoon.] Tumari taraf say yahi Milaad un Nabi kee kushi qabool ho jahay ge. Bataho esa karo ga? Hissa Dohim: Deobandi aur Wahhabi asool o zawabat kay mutabiq hissa dohim jari heh. Bukhari Shareef kay khatam ko tum nay zikr e khair bataya. Is par chand sawalat hen: - Kon si hadith ya ayaat meh zikr e khair karnay ka hokam heh? - Bukhari Shareef ko zikr e khair honay ka zikr kis hadith meh heh ya ayaat meh? - Kia sirf Bukhari hee zikr e khair heh ya Sahih Muslim, Muwatta Imam Ma'lik, Sunan Abu Dawood? - Qiyasan kehta hoon, Khatam e Bukhari, meh Bukhari shareef pari jaati hogi kay nahin? - Kia Bukhari, shareef meh zaeef Ahadith hen ya nahin? Matlab ek, do, panch, das, hen nah? - Milad shareef meh agar zaeef rawayat [halan kay zaeef rawayat fazail meh qabool hen muhaditheen kee nazr meh] pari jaati hen toh Milad haram ho jata heh, biddat ho jata heh, baqawl aap kay in zaeef rawayat kee waja say, yahi aap ka asool heh kay nahin? - Khatam Bukhari, meh toh aap Bukhari kay awal baab say leh taq aakhar taq partay hen. Aap batahen, un zaeef aur mauzu rawayat kee bina par KHATAM E BUKHARI yehni ZIKR E KHAIR, zikr e biddat o zalalat o zindiqiyat aur waseela e jahannum kesay nahin banta? - Kia aap kay apnay asool kay mutabiq Khatam e Bukhari jissay aap Zikr e Khair tehra rahay thay, zikr e shar o biddat o gumrahi nahin banta? - Kia aap kay asool o zawabat kay mutabiq Khatam e Bukhari meh zikr e khair kay ilawa joh zikr e zaeef ahadith hota heh us kee waja say Khatam e Bukhari zikr e khair kesay raha? Note: Jab taq tum Deobandi ho tummeh panch cheezen kabi nahin aa sakteen; ek; sharam, dosra; meray sawaloon ka jawab, tesra; imaandari, chotah; insaaf, panchwan aur aakhiri; haq ka saath dena aur batal kee mukhalfat karna.

Agar kohi Deobandi kahay kay Ganesha kee pooja Islam ka hissa nahin toh kia GANESHA kee pooja DEOBANDI mazhab meh jaiz ho jahy gee?

THE ALL IMPORTANT QUESTIONS ARE: 1 - WERE IMAM JALAL UD DIN SUYUTI, MULLAH ALI AL QARI INNOVATORS? 2 - WILL THESE TWO GO TO HELL OR HEAVEN ACCORDING TO THEIR INNOVATIVE BELIEF? 3 - DO YOU UNDERSTAND QURAN AND AHADITH BETTER OR THEY? 4 - Imam Suyuti rahimullah, Mullah Ali Al Qari rahimullah, did they understand the Ahadith about innovations or did you understand? 5 - Where these scholars following the 'BARELWI sect' or are we the Sunni's following what has been before us? 6 - Prophet (sallallahu alayhi was'sallam) said beware Dajjals and Kazzabs they will say things which you nor your fore-fathers said before. ARE WE THE AHLE SUNNAT DAJJALS AND KAZZABS OR ARE YOU AND YOUR DEOBANDI CLAN, THE CLAN OF LIARS AND DAJJALS, FOR COMMING UP WITH SOMETHING WHICH OUR ANCESTORS DIDN'T SAY? Aynda sawaloon kay jawab sirf Quran aur Hadith say pesh karen agar tumari Deobandiat sachi heh toh, kohi be hadith, agar mardood, mawdu, joh doh din pehlay gar'ri gahi ho woh be daleel kay tor par qabool hogi, magar shart yeh heh kay saboot ho kay doh din pehlay gari gahi heh, sirf tumara kehna nahin mana jahay ga. 7a - Khatam Bukhari - Kia Sahabah nay Khatam Bukhari keeya? b - Tabiyeen nay keeya? c - Taba-tabiyeen nay keeya? d - salaf kay bad khalaf nay keeya? 8 - Kia Sahabah nay Khatam Bukhari Dar Ul Uloom Deoband meh kia? 9 - Sahabah nay Khatam Bukhari kesay para Quran aur Hadith say daleel pesh karen? 10 - Agar Sahabah nay Khatam Bukhari keeya toh bataho kay Sahih Bukhari kay kis nuskhay par Khatam para? [Deobandiyoon ka tareeka e wardat, lol. 'Powerful' Deobandi type arguments against Deobandi's. lol] I am going to add few more questions; 11 - Did the Sahabah start with bismillah when they started with the khatam of Bukhari? 12 - How many Sahabah were involved in the Khatam of Bukhari? 13 - Was the Khatam of Bukhari invitation only or anyone could join? 14 - Did Prophet (sallallahu alayhi was'sallam) take part in any Khatam Bukhari? I would like to congradulate all the Sunni's for victory. No Deobandi can even dare to answer my questions. I challenge a Deobandi to even contemplate about writing response to these questions. You can clearly see our opponent cannot answer these questions.

Salam alayqum, Baee chor denh maslay ko agar nahin raha ja raha toh private meh discuss keren. Meray jesa chawani ka banda kabi kissi Sunni e Aalim e Deen say 100% ittifaq nahin kar paya. Doh paray likhay banday joh shahib e ilm aur sahib e aqal aur sahib e feham o firasat hoon woh kabi 100% kissi mozoo par ittifaq nahin kar pahen gay kissi nah kissi aqeedeh ya fiqhi ya issue par ikhtilaf rakhtay hoon gay. Ikhtilafoon kay peechay nah par jaya karen, bhool janay deeya keren.

Tasweer utar lenh aur net par char denh, masjid kay naam kay saath, aur ilaqay kay saath. Taqay logoon ko pata chalay deen kistera badla jata heh.

In kay; la ilaha il Allahu ka tarjuma par be aap ihtibar nah karyeh ga. in ka tarjuma; Kohi ibadat kay lyk nahin siwahay Allah kay. Halan kay Ahle Sunnat kay nazdeeq ibadat Ila yehni khuda kee heh, is leyeh agar kissi ko khuda nahin manta toh ibadat be nahin karta, is leyeh hamara tarjumah heh, kohi khuda nahin siwahay Allah kay, jab khuda hee nahin toh ibadat kay lyk kesay ho.

THE ALL IMPORTANT QUESTIONS ARE: 1 - WERE IMAM JALAL UD DIN SUYUTI, MULLAH ALI AL QARI INNOVATORS? 2 - WILL THESE TWO GO TO HELL OR HEAVEN ACCORDING TO THEIR INNOVATIVE BELIEF? 3 - DO YOU UNDERSTAND QURAN AND AHADITH BETTER OR THEY? 4 - Imam Suyuti rahimullah, Mullah Ali Al Qari rahimullah, did they understand the Ahadith about innovations or did you understand? 5 - Where these scholars following the 'BARELWI sect' or are we the Sunni's following what has been before us? 6 - Prophet (sallallahu alayhi was'sallam) said beware Dajjals and Kazzabs they will say things which you nor your fore-fathers said before. ARE WE THE AHLE SUNNAT DAJJALS AND KAZZABS OR ARE YOU AND YOUR DEOBANDI CLAN, THE CLAN OF LIARS AND DAJJALS, FOR COMMING UP WITH SOMETHING WHICH OUR ANCESTORS DIDN'T SAY? Aynda sawaloon kay jawab sirf Quran aur Hadith say pesh karen agar tumari Deobandiat sachi heh toh, kohi be hadith, agar mardood, mawdu, joh doh din pehlay gar'ri gahi ho woh be daleel kay tor par qabool hogi, magar shart yeh heh kay saboot ho kay doh din pehlay gari gahi heh, sirf tumara kehna nahin mana jahay ga. 7a - Khatam Bukhari - Kia Sahabah nay Khatam Bukhari keeya? b - Tabiyeen nay keeya? c - Taba-tabiyeen nay keeya? d - salaf kay bad khalaf nay keeya? 8 - Kia Sahabah nay Khatam Bukhari Dar Ul Uloom Deoband meh kia? 9 - Sahabah nay Khatam Bukhari kesay para Quran aur Hadith say daleel pesh karen? 10 - Agar Sahabah nay Khatam Bukhari keeya toh bataho kay Sahih Bukhari kay kis nuskhay par Khatam para? [Deobandiyoon ka tareeka e wardat, lol. 'Powerful' Deobandi type arguments against Deobandi's. lol]

Salam alayqum wa rahmatullah wa barakat, Baee, intizar karen kissi Sunni kay jawab ka. Yeh joh ooper wali sarkar hen, in kay kissi refference aur link ka ihtibar nah karyeh ga. Yeh us mehakmay say talluq rakhtay hen joh auroon say woh kitaben mansoob kartay hen joh us nay likhi nahin. Aur saath hee kitaboon meh qaat chaat kar kay puranay zamanay kay Ulamah ko apna ham mazhab o maslak bananay meh expert hen. Kissi Sunni baee kay jawab kay muntazir rahen. Yeh joh uper wali PDF Wahhabi website par host heh is leyeh ignore kar denh.

Salam alayqum, Jazak Allah Khair moteram Khalil baee. PM kay jawab ka muntazir hoon ga.

- Allah ta'ala ka jahanimiyoon ko jannat behijna Allah ta'ala ka jhoot bolna heh ya Allah ta'ala kee rehmat? - Kia tumara khuda jhoot bolta sakta heh ya nahin? - Agar tumara khuda jhoot nah bol sakkay jistera Mirza nay Nabuwat ka dawa kar kay jhoot bola, toh kia Mirza kee quwat tumaray khuda say ziyada heh ya nahin? - Kia tumara khuda aurat kay saath zina kar sakta heh, agar nahin toh Thanvi joh bachas auratoon say ziyada say zina kar sakta heh woh behtr huwa ya tumara khuda? Joh log masla imqaan e kizb, wuqu e kizb, khalf e waad aur khalf e wa'eed, meh farq samajna chahtay hen woh is English kay article ko paren; Allah's Wa'ad, Wa'eed, Kizb In Light Of Qur’An & Sunnah.

THE ALL IMPORTANT QUESTIONS ARE; 1 - WERE IMAM JALAL UD DIN SUYUTI, MULLAH ALI AL QARI INNOVATORS SALAT AL GHAWSIYA? 2 - WILL THESE TWO GO TO HELL OR HEAVEN ACCORDING TO THEIR INNOVATIVE BELIEF? 3 - DO YOU UNDERSTAND QURAN AND AHADITH BETTER OR THEY?