MuhammedAli

Salam alayqum Baee yeh jaiz nahin. Essa kerna intihahi bewaqoofi aur jahalat kee intiha heh. Es'see qomiyat insaan kay layk nahin musalman kay layk hona door kee baat heh. Beta, betiyoon kay rishtay deen kee munasbat say kernay chahyeh. Jis qom meh acha aur naik rishta millay shadi ker deni chahyeh. Sirf ek baat ka dehan rakhna chahyeh kay Sunni Musalman aurat ya mard ka nikkah kissi gumra ya Kafir say nahin kerna chahyeh. Essay azmaishi moqoon per sabr kerna chahyeh aur Allah ka shukr kerna chahyeh kay banda Musalman aur taleem Islam per perwa heh. Meray pass kohi kitab nahin in sha'allah Sunni bahiyoon kay pass huwi toh zeroor link pesh keren gay. Meh masroof hoon warna zeroor kuch na kuch dalahil pesh kerta. Agar kissi aur bahi nay contribute nah keeya toh kal taq Allah nay chaha toh zeroor dalahil pesh ker doon ga.

Introduction: Prophet (sallallahu alayhi was’sallam) foretold the appearance Satan’s group from Najd. He stood near the pulpit of Masjid Nabvi and pointed toward the house of Hazrat Ayesha (radiallah ta’ala anha) then said that Satan’s group will emerge from this direction. Other Ahadith indicate Prophet (sallallahu alayhi was’sallam) pointed toward East then said Satan’s group will emerge from this direction. One particular Hadith states that Prophet (sallallahu alayhi was’sallam) said Satan’s group will emerge from the direction where sunrises. All these Ahadith indicate one region from where the Satan’s group would emerge. Objective of this article is to identify from where Satan’s group would emerge and who this Satan’s group was. Satan’s Group Will Emerge From Najd: Prophet (sallallahu alayhi was’sallam) was supplicating Allah (subhanahu wa ta’ala) to send blessing upon Sham and Yemen. A resident of Najd requested Prophet (sallallahu alayhi was’sallam) to supplicate Allah (subhanahu wa ta’ala) for Najd which Prophet (sallallahu alayhi was’sallam) ignored. On being requested repeated to supplicate for Najd Prophet (sallallahu alayhi was’sallam) informed that afflictions and earthquakes will appear from Najd. The words of hadith are: "O Allah! Bless our Sham and our Yemen." People said, "Our Najd as well." The Prophet again said, "O Allah! Bless our Sham and Yemen." They said again, "Our Najd as well." On that the Prophet said, "There will appear earthquakes and afflictions, and from there will come out the side of the head of Satan." [Ref: Bukhari, B88, H214] "O Allah! Bless our Sham and our Yemen." People said, "Our Najd as well." The Prophet again said, "O Allah! Bless our Sham and Yemen." They said again, "Our Najd as well." On that the Prophet said, "There will appear earthquakes and afflictions, and from there will come out the side of the head of Satan." [Ref: Bukhari, B17, H147] The same Hadith is also found in Jami at-Tirmadhi: "O Allah bless us in our Sham! O Allah bless us in our Yemen." They said: "And in our Najd" He said: "O Allah bless us in our Sham! O Allah bless us in our Yemen." They said: "And in our Najd" He said: "Earthquakes are there, and tribulations are there." Or he said: "The horn of Shaytan comes from there." [Ref: Tirmadhi, B46, H3953] Note, Prophet (sallallahu alayhi was’sallam) ignored the requests to make dua for Najd and after repeated requests he informed from Najd group of Satan will emerge. Satan’s group emerging from Najd was the sole reason for which Prophet (sallallahu alayhi was’sallam) refused to make dua for Najd. Group Of Satan And Afflictions From East: It is stated: “Verily Iman is towards this side, and harshness and callousness of the hearts is found amongst the rude owners of the camels who drive them behind their tails (to the direction) from where will emerge two horns of Satan, they are the tribes of Rabi'a and Mudar.”[1] [Ref: Muslim, B1, H83] In another hadith Prophet (sallallahu alayhi was’sallam) informed East is the land of Bani Rabia and Mudar: “The Prophet said, "From this side from the east, afflictions will appear. Rudeness and lack of mercy are characteristics of the rural Bedouins who are busy with their camels and cows (and pay no attention to religion). Such are the tribes of Rabi'a and Mudar.[2]" [Ref: Bukhari, B56, H702] First Prophet (sallallahu alayhi was’sallam) declared from the direct of East afflictions will appear then Prophet (sallallahu alayhi was’sallam) went on mention disagreeable qualities of Najdi’s and ends it with saying these are tribes of Rabia and Mudhar. Implying the tribes in East which have descended from Rabia and Mudhar have these disagreeable qualities mentioned.[3] Prophet (sallallahu alayhi was’sallam) pointed toward East and informed that afflictions and group of Satan will emerge from its direction: “I saw Allah's Apostle pointing towards the east saying, "Lo! Afflictions will verily emerge hence; from the (side of the group) Satan appears." [Ref: Bukhari, B54, H499] “I heard Allah's Apostle while he was facing the East, saying, "Verily! Afflictions are there, from the side where group of Satan will come out." [Ref: Bukhari, B88, H213] Prophet (sallallahu alayhi was’sallam) stood by the pulpit of Masjid Nabvi and told afflictions, group of Satan will come from direction of where sunrises (i.e. east): “The Prophet stood up beside the pulpit and said, "Afflictions are there! Afflictions are there, from the side where group of Satan will come out," or said, "… the side of the sun ..." [Ref: Bukhari, B88, H212] Hadith records Prophet (sallallahu alayhi was’sallam) stood up [besides the pulpit of Masjid Nabvi] and delivered a sermon saying: “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] Standing by the pulpit of Masjid Nabvi (sallallahu alayhi was’sallam) and pointing toward the house of Hadhrat Aisha[4] (radiallah ta’ala anha) reveals that Prophet (sallallahu alayhi was’sallam) was pointing toward the direction of Saudi capital city Riyadh.[5] The East Of Madinah And The West Of Najd: Ahadith clearly record Satan’s group will emerge from Najd and second set of Ahadith point out the direction from which the Satan’s group will emerge from – East. Historical region of Najd is located in East of Madinah and the land of Najd was commonly referred by the Arabs as place of East. From Ahadith is established that historical region of Hijaz was referred as West because it is West of Najd. As in modern times the word East is used to denote Asia and West is used to denote European countries and Americas. The proof of Hijaz being referred as West is in the following Ahadith: “The callousness of heart and sternness is in the East [meaning Najd] and faith is among the people of the Hijaz [meaning West].” [Ref: Muslim, B1, H95] In another hadith Prophet (sallallahu alayhi was’sallam) is reported to have said about West [meaning Hijaz]: “The people of the West will continue to triumphantly follow the truth until the Hour is established.”[6] [Ref: Muslim, B20, H4722] Musnad Imam Ahmad bin Hanbal contains a hadith in which residents of Yamama introduce themselves to Ibn Abbas (radiallahu ta’ala anhu) as [people] of East and then names Yamama as precise location of their residence. The content of Hadith is as follows: “Surayj narrates, narrates Mulazam bin Umar and Abdullah Ibn Badr narrates said: I and my companions departed for Hajj. Upon reaching Makkah we entered Masjid [Al Haraam] we offered salutation to Hajr [Al Aswad]. Then we performed Tawaf around the House [of Allah i.e. Kabah] and performed two Rakaat [Nawafil] at Maqam [of Ibrahim alayhis salaam]. Then suddenly we saw a heavy built man with lion cloth [around waist] and covering garment who was calling us from near Hawd [of Zamzam]. We went to him and I asked people about him and found out that He is Ibn Abbas. When we got close to him then he said: who are you people? We said we are [people] of East [literally, ahlul Mashriq] then [people] of Yamama [literally, ahlul Yamama]. He asked did you come to perform Hajj or for Umrah? We said, we have come to perform Hajj. He said, you have completed your Hajj.”[7] Hence when Prophet (sallallahu alayhi was’sallam) pointed toward East he was pointing toward a region which generically was called East by people of Madinah. From this hadith it is also clear that Yamama is East of Madinah. Note, Yamama is located in the historical region of Najd.[8] Satan’s Group Will Engage In Killing Muslims: There are many signs to recognize Khawarij and their sects but a central tenant of all sects of Khawarij is stated by Hadhrat Abdullah Ibn Umar (radiallah ta’ala anhu) who is reported to have said regarding Khawarij: “... And Ibn Umar used to consider them (the Khawarij and the Mulhidun) the worst of Allah's creatures and said: "These people took some verses that had been revealed concerning the disbelievers and interpreted them as describing the believers." [Ref: Bukhari, Vol 9, P49, Chap6] Prophet (sallallahu alayhi was’sallam) informed that a man will be very pious but eventually attack his neighbor Muslim brother on pretext that his neighbor is committing major Shirk and the attacker will in reality by guilty of Shirk: “... Prophet (sallallahu alayhi was’sallam) said: 'The most I fear on you is a man who will recite the Quran until its brightness appears on him and he becomes a supporter to Islam, then he changes it (i.e. Islamic teachings) to what Allah permits and wills. Upon that, the man become detached from it (i.e. Islam), and he throws it behind his back, and start to fight his neighbor with sword, and he accuse him (his neighbor) of shirk". I said: O prophet of Allah (sallallahu alayhi was’sallam): Who amongst them both deserve to be called a Mushrik the attacked or attacker? He replied: "The attacker!" [Ref: Ibn Hibban,Vol1, H81] Prophet (sallallahu alayhi was’sallam) also reported to have said that Khawarij will kill Muslims and will not disturb idolaters: "Among the off-spring of this man will be some who will recite the Qur'an but the Qur'an will not reach beyond their throats and they will renegade from the religion as an arrow goes through the game's body. They will kill the Muslims but will not disturb the idolaters. If I should live up to their time' I will kill them as the people of 'Ad were killed (i.e. I will kill all of them)." [Ref: Bukhari, B55, H558] In another hadith Prophet (sallallahu alayhi was’sallam) is reported to have said that Khawarij will continue to appear from posterity of Abdullah bin Dhil Khuwaisira at-Tamimi until last group of them appears and joins forces with Dajjal: “They will continue to come forth till the last of them comes forth with the Dajjal (i.e. impostor-Christ).When you meet them they will be worst of men and beasts.” [Ref: Mishqat Al Masabih, Vol 1, Kitab Al Qasas, page 756] In another Hadith it is stated that Dajjal will appear amongst Khawarij: “The Messenger of Allah said: "There will emerge people who will recite the Qur'an but it will not go any deeper than their collarbones. Whenever a group of them appears, they should be cut off (i.e. killed)." Ibn 'Umar said: "I heard the Messenger of Allah say: 'Whenever a group of them appears, they should be killed' - (he said it) more than twenty times - 'until Dajjal emerges among them.'" [Ref: Ibn Majah, B1, H174] This indicates that Khawarij will be allies with Dajjal and will fight against Muslims. A Comprehensive Understanding Of Issue Of Najd: Ahadith indicate Prophet (sallallahu alayhi was’sallam) pointed toward East and informed Satan’s group will emerge from this direction. In addition to the direction he also informed the Muslims that from tribes of Mudhar, Rabia two horns of Satan’s will emerge and it is undeniable fact that region of Najd was inhabited by tribes which traced their lineage to these two tribes. One hadith particularly points out that while Prophet (sallallahu alayhi was’sallam) was standing besides the pulpit in Masjid Nabvi he pointed toward the direction of Hadhrat Aisha’s (radiallah ta’ala anha) house and informed that afflictions and Satan’s group will merge from that direction. This Hadith is crucial in understanding from where the Satan’s group will emerge. House of Hadhrat Aisha (radiallah ta’ala anha) was/is where Prophet (sallallahu alayhi was’sallam) is buried. The Mimbar is on opposite right hand side of the house of Hadhrat Aisha (radiallah ta’ala anha). If Prophet (sallallahu alayhi was’sallam) was standing beside the Mimbar and pointing toward the house where he now is buried then he would be pointing toward King Abdul Aziz Road.[9] This is precisely toward the direction of Uyayna, Dir’riyah, Riyadh, Yamama and all these are situated in historical region of Najd. East Of Madinah Is Najd From Where Wahhabism Emerged: Muhammad bin Abdul Wahhab imported Khariji doctrines from Iraq into Najd and it was here Muhammad bin Abdul Wahhab started his mission of eradicating what he perceived to be major Shirk. He was born in Uyayna in 1703 North West of Riyadh some 30km from it. The only group which emerged from direction of East and from the region of Najd and from the direction of Riyadh and which legalized killing of Muslims and which engaged in murder of Muslims is of Muhammad bin Abdul Wahhab and his ‘Muwahideen’. He and his group of Satan are commonly called Wahhabi’s and this form of Kharijism is popularly known as Wahhabism. Muhammad bin Abdul Wahhab like the Khawarij made it permissible to kill Muslims on the pretext that Muslims are committing Shirk therefore are polytheists and result spilling the blood of these polytheists is permissible. This is fulfillment of prophecy that a pious person will disregard teaching of Islam and will attack his Muslim brother on charging him of major Shirk. Muhammad bin Abdul Wahhab and his followers emulate the methodology of Khawarij and interpret the verses of Quran revealed regarding polytheists of Makkah to describe the beliefs of Muslims. According to Abdullah Ibn Umar (radiallah ta’ala anhu) this is the habit of worst of creatures on earth i.e. Khawarij. These Wahhabi Khawarij engaged in killing Muslims and hand treaties with the polytheist Christians who provided those arms. Proof of this tolerance of Christian polytheists is that Saudi Wahhabi state is under the protection of polytheists (i.e. America, Britain). They destroyed the Masajid which were named after companions of Prophet (sallallahu alayhi was’sallam). Books which documented the rise of Wahhabism in Arabian Peninsula record that some hundreds of Masajid were destroyed by these Wahhabi’s. The modern off-shoots of Wahhabism make exception to this rule of not killing polytheists but despite that 99.99% of murdered are Muslims. Only rarely they kill a Christian polytheist and proof of this is found in Pakistan, Syria, Iraq, and Somalia. Where theoretically they will kill a Christian polytheist if they get their hand on one but their main target are Muslims. In just Pakistan there isn’t a day where TTP Wahhabi group doesn’t blow up a school with children in it or a bus, or a hotel, or a police training station, marriage hall, factory, car, and large gatherings of people. Yet the Hindus, Sikhs, Christians and Christian missionaries included roam freely, without anyone of them being targeted for their Shirk. The dance clubs, whore houses, movie studios, whore houses where whores dress up in expensive clothes semi-naked walk seductively and everything like this is safe from these people but a Masjid, a Madrassa, a grave of saint is bombed. Muslims are decapitated on cameras including children and then videos posted on YouTube to demonstrate their dedication to ‘Jihad’. Adherents of no other sect engage in such barbaric and inhumane acts in the name of Islam. The sole enemy of Muslims, the destroyer of Islam, the weapon of choice employed by Yahood/Nasara against Islam/Muslims was and is Wahhabism. Conclusion: Satan’s group emerged from region of Najd located in East of Madinah which is the direction where sunrises. Prophet (sallallahu alayhi was’sallam) stood near the pulpit of Masjid Nabvi pointed toward East toward the house of Hazrat Ayesha (radiallah ta’ala anha). This is precisely toward the direction of Saudi capital Riyadh and village of al-Uyaina. Muhammad bin Abdul Wahhab was born in al-Uyaina and after his studies returned to it and started his mission of Takfir then declared; it’s permissible to kill ‘Mushrikeen’. He then engaged in open warfare against Muslims, looted the property of Muslims in raids, killed Muslims with imputeny and legalized the wives of Muslims for his band of terrorists. His modern followers have adopted his methodology and continue to declare Muslims as ‘Mushrikeen’ but only few have taken the sword to throats of Muslims. As such the Muslims should carefully scrutinize the source of their Islamic knowledge and only learn traditional Islam as presented by scholars of Ahle Sunnat Wal Jammat.[10] Footnotes: - [1] Prophet (sallallahu alayhi was’sallam) told of appearing of two horns of Satan and then explicitly stated the names of two tribes from which these two horns of Satan will emerge i.e. Rabia and Mudhar. Muhammad bin Abdul Wahhab Najdi was from Bani Tamim which is a offshoot of Mudhar [details in footnote two]. Muhammad bin Abdul Wahhab’s muscle man, Muhammad Ibn Saud is descended from Bani Rabia via following branch; Anizzah/Anazzah. These two tribes produced two groups of Satan i.e. Muhammad Ibn Saud and Muhammad bin Abdul Wahhab. Muhammad Ibn Saud was political Satan and Muhammad bin Abdul Wahhab was religious Satan their groups combined and plunged the Arabian Peninsula in Takfir and murder of Muslims. - [2] During the time of Prophet (sallallahu alayhi was’sallam) Bani Mudhar and Bani Rabia had subdivided into so many tribes that these two tribes did not exist as distinguishable tribes and they lived a Bedouin life style. Prophet (sallallahu alayhi was’sallam) mentioned these two major tribes because all the tribes in East of Madinah and to be precise in Najd traced their origins back to one or the other. Tribes of Mudhar and Rabia emerged from Nizar and Bani Tamim emerged from Mudhar via following branches; bani Al-Yas, bani Khundiff, bani Tabikha, bani Add, and then bani Tamim. Note from Banu Tamim Muhammad bin Abdul Wahhab emerged with his followers and killed Muslims by accusing them of being worst disbelievers then polytheists Prophet’s (sallallahu alayhi was’sallam). - [3] Prophet (sallallahu alayhi was’sallam) associated with Rabia and Mudhar the direction of East and stated from them the afflictions will emerge. The tribes which descended from Rabia and Mudhar should be in East of Madinah. When it is pointed out where the tribes were situated then this will gives us general direction of East from where the afflictions could emerge. Please refer to maps to determine where the branches of Rabia and Mudhar were situated. - [4] Prophet (sallallahu alayhi was’sallam) is died in the house of Hadhrat Aisha (radiallah ta’ala anha) and he therefore was buried where he died. This is agreed by Muslims unanimously and not even Wahhabi’s or Deobandi’s or Shia’s would challenge this fact. - [5] Please see the map indicating precise direction. Map link [….] - [6] Prophet (sallallahu alayhi was’sallam) saying that Eman is in Hijaz and its people will continue to follow the truth until judgment day is established. In the context of Ahadith of Satan’s group emerging from East there is indication that there will be conflict between those who are in Hijaz and those who will emerge East of Madinah from region of Najd. Prophet (sallallahu alayhi was’sallam) wished to inform the Muslims that people of Hijaz will remain upon correct understanding of Islam until judgment day is established and their opponents will not over power them. In Hadith of Jami Tirmadhi the following words are recorded: “Indeed the religion will creep into the Hijaz just like a snake creeps into its hole, and the religion will cling to the Hijaz just like the female mountain goat cling to the peak of a mountain. Indeed the religion began as something strange and it will return to being strange. So Tuba is for the strangers who correct what the people have corrupted from my Sunnah after me." [Ref: Tirmadhi, B38, H2630] Just as Prophet (sallallahu alayhi was’sallam) foretold orthodox Islam in Arabian Peninsula has been forced to retreat to region of Hijaz by emergence of Wahhabism. The only region of Arabian Peninsula where Ahle Sunnat are strong and conform a over whelming majority is Hijaz. - [7] حَدَّثَنَا سُرَيْجٌ حَدَّثَنَا مُلَازِمُ بْنُ عَمْرٍو حَدَّثَنِي عَبْدُ اللَّهِ بْنُ بَدْرٍ أَنَّهُ خَرَجَ فِي نَفَرٍ مِنْ أَصْحَابِهِ حُجَّاجًا حَتَّى وَرَدُوا مَكَّةَ فَدَخَلُوا الْمَسْجِدَ فَاسْتَلَمُوا الْحَجَرَ ثُمَّ طُفْنَا بِالْبَيْتِ أُسْبُوعًا ثُمَّ صَلَّيْنَا خَلْفَ الْمَقَامِ رَكْعَتَيْنِ فَإِذَا رَجُلٌ ضَخْمٌ فِي إِزَارٍ وَرِدَاءٍ يُصَوِّتُ بِنَا عِنْدَ الْحَوْضِ فَقُمْنَا إِلَيْهِ وَسَأَلْتُ عَنْهُ فَقَالُوا ابْنُ عَبَّاسٍ فَلَمَّا أَتَيْنَاهُ قَالَ مَنْ أَنْتُمْ قُلْنَا أَهْلُ الْمَشْرِقِ وَثَمَّ أَهْلُ الْيَمَامَةِ قَالَ فَحُجَّاجٌ أَمْ عُمَّارٌ قُلْتُ بَلْ حُجَّاجٌ قَالَ فَإِنَّكُمْ قَدْ نَقَضْتُمْ حَجَّكُمْ قُلْتُ قَدْ حَجَجْتُ مِرَارًا فَكُنْتُ أَفْعَلُ كَذَا قَالَ فَانْطَلَقْنَا مَكَانَنَا حَتَّى يَأْتِيَ ابْنُ عُمَرَ فَقُلْتُ يَا ابْنَ عُمَرَ إِنَّا قَدِمْنَا فَقَصَصْنَا عَلَيْهِ قِصَّتَنَا وَأَخْبَرْنَاهُ مَا قَالَ إِنَّكُمْ نَقَضْتُمْ حَجَّكُمْ قَالَ أُذَكِّرُكُمْ بِاللَّهِ أَخَرَجْتُمْ حُجَّاجًا قُلْنَا نَعَمْ فَقَالَ وَاللَّهِ لَقَدْ حَجَّ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَأَبُو بَكْرٍ وَعُمَرُ كُلُّهُمْ فَعَلَ مِثْلَ مَا فَعَلْتُم [Ref: Musnad Imam Ahmad, Musnad Al Mukasareen, Musnad Abdullah bin Umar bin alKhattab, Hadith 5903] - [8] Prophet sent companions to Najd to capture Thumama bin Uthal chief of tribe Banu Hanifah situated in Yamama. This is established by the following Hadith: “Allah's Apostle 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.” [Ref: Bukhari, B41, H604] “The Prophet sent some horsemen to Najd and they arrested and brought a man called Thumama bin Uthal from the tribe of Bani Hanifa, and they fastened him to one of the pillars of the Mosque.” [Ref: Bukhari, B41, H605] This establishes the point that Yamama is in Najd and East is in direction of Yamama/Najd. - [9] First draw a straight line about 5 inches or longer on the monitor of your PC or Laptop gently either with a non-permanent marker or pen. Now at the starting point and end of line make two points and one in the middle. Then either write or imagine that point located on the left is A, middle is B, and one on the right is C. To illustrate what is required *------------------*------------------* and now label each point A ----- B ----- C. Then using Google earth software or google map please locate Masjid Nabvi and locate green dome which is house of Hadhrat Aisha (radiallah ta’ala anha). Please make sure you zoom as much as possible. Now place the middle point ( on the dome. This represents the house of Hadhrat Aisha (radiallah ta’ala anha). Right hand point (A) now precisely is pointing toward the direction of Mimbar where Prophet (sallallahu alayhi was’sallam) stood. Left hand point © is the direction where Prophet (sallallahu alayhi was’sallam) was pointing. Now continue to zoom out, one click at a time and after each click adjust the middle of line best as you can. When the plan of Madinah cannot be seen and Madinah is indicated by white dot with black outline then zero in either middle point or left hand point on the city until you see Riyadh. Now you have exact direction toward which Prophet (sallallahu alayhi was’sallam) was pointing toward in East. Remember to remove the line from the screen. - [10] The scholars of Ahle Sunnat Wal Jammat in sub-continent (i.e. India, Pakistan, Bangladesh, Afghanistan) are those who follow the creed of Sayyidi Ala Hazrat Imam Ahmad Raza Khan Barelwi (rahimullah alayhi ta’ala). Out side the sub-continent follow those scholars whose religious opinions conform to Ahle Sunnat Wal Jammat of sub-continent. In modern times those scholars who view Sayyidi Ala Hazrat (rahimullah alayhi ta’ala) as the light house of knowledge and those hold to his teachings are from Ahle Sunnat.

Salam alayqum Moteram Khalil Sahib jab meh Deobandi thah toh Allah Yar Khan aur Akram Awan kee taraf meh kafi mahil thah magar Sunni honay kay baad meh nay in ko perna chor deeya. Mujjay Akram Awan ka toh pata heh kay yeh mardood heh magar Allah Yar Khan kay aqahid o nazriat kia thay. Wesay toh shagird ko dekh ker ustad ka andaza heh mujjay kay kia hoga magar tafseel maloomat kay leyeh pooch raha hoon.

1) Wahhabi aur Salafi ek hee hen. Wahhabiyoon kay two major group hen Muqallid aur ghair-muqallid. Muqallid woh hen joh apna aap ko Hanbali aur Salafi kehtay hen. Ghair Muqallid Pakistani, India, Bangladesh, Afghanistan meh hen in ka kohi mazhab nahin siwahay joh in ko pasand ahay aur aam tor per yeh firqa apnay aap ko Ahle Hadith kehta heh. Jistera kutta ek hee janwar heh magar is kee bot si naslen hen issee tera Wahhabi be ek hee firqa heh magar jistera kuttoon kee naslen hen issee tera Wahhabiyoon kee bi different groups hen. Magar bunyadi tor per sab Wahhabi hen. Aslan Wahhabiat Kharijiat kee ek shakh heh aur jistera Khariji Sahabah ko Mushrik kehtay thay aur un kay qatal ko jaiz samajtay thay issee tera yeh Wahhabi Musalmanoon ko kissi na kissi waja say Mushrik yehni Kafir tehratay hen aur Musalmanoon kay qatal ko jaiz samajtay hen. Pakistan, Somalia, Syria, Iraq meh joh kuch huwa aur ho raha heh yeh sab Wahhabi mazhab kee talimat kay mutabiq ho raha heh. Yeh musalmanoon ko qatal kerna, suicide bombings, in sab ko yeh logh jaiz is leyeh samajtay hen keun kay yeh Sunniyoon ko Kafir Mushrik balkay in kay siwa jitnay be hen sab ko Kafir Mushrik samajtay hen. Aur is leyeh yeh musalmanoon kay qatal ko jaiz aur sawab samajtay hen. Yeh article peren thori madad hogi aap kee: - Hadith Of Tribes Worshiping Idols And Issues Which Support Allegations Of Muslims Committing Shirk. - The Satan's Group Will Descend From Dhil Khawaisira At-Tamimi. Baqi us ka yeh poochna kay RasoolAllah (sallallahu alayhi was'sallam) ka firqa kon sa thah. Aap ko kehta heh kay woh Salafi heh toh poochen kay kia RasoolAllah (sallallahu alayhi was'sallam) be Salafi thay? Agar kahay kay firqa Salafi thah toh Quran o Hadith say daleel mangen nah deh sakkay ga. Hadith meh heh 73 firqay hoon gay aur 72 jahanami hoon gay aur ek jannati. Ek aur hadith meh RasoolAllah nay farmaya kay Jannati woh firqa woh hoga joh RasoolAllah (sallallahu alayhi was'sallam) kay kee Sunnatoon par aur Sahabah kee Sunnatoon per hoga.In doh ahadith say yeh sabat hota heh kay Jannati giro be ek Firqa hoga 73 aur is say ye bi sabat huwa kay RasoolAllah (sallallahu alayhi was'sallam) ka firqa Ahle Sunnat [e RasoolAllah sallallahu alayhi was'sallam] aur [Ahle Sunnat] Jammat [e Sahabah] wala hoga. Aur yeh sirf ek hee firqa heh jissay Ahle Sunnat Wal Jammat kaha jata heh aur yeh wohi firqa heh jissay urf e aam meh Barelwi kaha jata heh.Yeh sirf wahid firqa heh jis kay aqahid aur asool Quran aur Ahadith kay mutabiq hen. Uper wallay donoon articles meh asool aur nazriati ikhtilaf per behas huwi heh joh agar aap baghor peren gay toh in sha allah faida pahen gay.

Salam Shahzad baee, mujjay in say discuss kernay denh. Takay kuch nateeja niklay. Auroon kee dakhal andaazi behas ko aur taweel ker deh gee.

Response Is Complete You May Proceed To Write Your Response.

Your wrote: "I remember the same type of anaology was first put up by Mufti Ahmed Yar Khan Naeemi in His Ja Alhaq and similarly by Molvi Mohammad Umar Acharvi Sahab in his Miqiyas E Hanafiyat a long time ago and you seem to follow in their footsteps." Stating that I have followed the footsteps of Ulamah of Ahle Sunnat is no sufficent ground to reject what I have presented. I presume you intended to refute the creed of Muslims by writing the above because Wahhabi's and Deobandi's both are conditioned to refute the Ahle Sunnat by arguing you are only following ancestors. Commonly these verses are employed to argue against following the religion of ancestors: "Then have they not reflected over the Qur'an, or has there come to them that which had not come to their forefathers?" [Ref: 23:68] "And when it is said to them, "follow what Allah has revealed," they say, "Rather, we will follow that which we found our fathers doing." Even though their fathers understood nothing, nor were they guided?" [Ref: 2:170] These verses were revealed regarding the polytheists of Makkah the disbelievers of Makkah and Arabian Peninsula in general. Applying the text of these verses upon Muslims and refuting their belief by association with ancestors is irreligious. Hazrat Abdullah Ibn Umar (radiallah ta'ala anhu) has reported stated: “... and the Mulhidun (heretical) after the establishment of firm proof against them:"And the statement of Allah: 'Allah will not mislead a people after He has guided them, until He makes clear to them what to avoid.' [9:115] And Ibn Umar used to consider them (the Khawarij and the Mulhidun) the worst of Allah's creatures and said: "These people took some verses that had been revealed concerning the disbelievers and interpreted them as describing the believers." [Ref: Bukhari, Vol 9, Page 49, Chap 6: Killing The Khawari] Now Prophet (sallallahu alayhi was'sallam) is reported to have said: "Abu Hurayrah said, “The Prophet said, ‘There will be “dajjals” and liars among my Ummah. They will tell you something new, which neither you nor your forefathers have heard. Be on your guard against them, and do not let them lead you astray.’” [Ref: Musnad Imam Ahmad] This establishes that people will come and invent lies which the Muslims in previous generations have not heard before. And by default this establishes chain of a particular aqeedah, if what i narrate is narrated by previous generation and they narrate by what was narrated by previous generation and each generation narrates what it heard from previous then eventually the sanad of creed will go back to a Sahabi and even back to Prophet (sallallahu alayhi was'sallam). Hence following the ancestors i.e. scholars of past is nothing negative in fact it is a tool with which authenticity of a creed or concept is established. If what I have written is mentioned by the Ulamah of past then praise be to Allah who guided me to Islam and guided me to correct understanding which is testified by those who succeeded me. You wrote: "However, what you and they don't realise is that anaology cannot be used in matters of aqeedah.Maklook ko Khaliq bay bilkul bhi Qiyas nahi kiya jasakta.It is here where Shirk starts to pour in.Remember that matters related to aqeedah cannot be treated using anaology, similitudes or parables.Textual Proof and Clear evidence is a must." I am absolutely astonished at this statement of yours. Did you even understand what you wrote? Where did I make analogy on matter of aqeedah? What was the analogy in matter of aqeedah? If I had written: "Allah sees and like Allah Prophet sees" then if you wrote i am making analogy with Prophet's (sallallahu alayhi was'sallam) seeing and between Allah's (subhanahu wa ta'ala) seeing and then if you said from this shirk pours in then I would understand. Give you benefit of the doubt that you have misunderstood because my lack of writting. But I made no Qiyas and no analogy between Allah (subhanahu wa ta'ala) and Prophet (sallallahu alayhi was'sallam). I didnt say, Allah knows all therefore Prophet knows all, i didnt say, Prophet is Hazir Nazir because Allah is Hazir and Nazir, i didn't say the way Allah is Hazir Nazir in the same way Prophet is Hazir Nazir. If I said something like this then at least your comment about me drawing analogy and your comment about Shirk pouring would be understood. I stated no such a thing and you have grossly and senslessly wrote which has no connection with what I written. Briefly, i wrote there is fundamental aqeedah which is essential to be Muslim and evidence that goes against it or something which insinuates something againsts that aqeedah we harmonize it so it accords the fundamental aqeedah. Then I wrote fundamental aqeedah in reqards to Prophet is that he saw front back and new sincerity of hearts. Then the evidence which you presented to refute it I harmonized it as per the mentioned rule. There is no analogy between Allah (subhanahu wa ta'ala) or Prophet (sallallahu alyhi was'sallam) in this. The commonality is of principle, we have a fundamental aqeedah and we explain all evidence against this fundamental evidence in ways which removes the contradiction. Let me illustrate the point with another example, we the Muslims believe Prophet Isa (alayhis salaam) is not dead but he was raised and Prophet Muhammad (sallallahu alayhi was'sallam) died. These two are our fundamental creeds, do you agree! In this Hadith which you also presented in post three from Sunnah.com. It is written that Prophet (sallallahu alayhi was'sallam) wil say like Prophet Isa (alayhis salaam): "... will take to the right and to the left. I will say: 'My companions! 'It will be said, 'They had been renegades since you left them.' I will then say what the Pious Slave Jesus, the son of Mary said: 'And I was a witness over them while I dwelt amongst them; when You did take me up, You were the Watcher over them, and You are a witness to all things. If You punish them, they are Your slaves, and if you ..." [Ref: Bukhari, B55, H656] Please take note of underlined Qadiyani's argue on the basis of this Hadith that if Prophet Isa (alayhis salaam) is alive and taken up to heaven then here too tawaf-faytani means taking up which means Prophet (sallallahu alayhi was-sallam) did not also die but was raised to heaven. Or they argue if Prophet (sallallahu alayhi was'sallam) is dead and he used this same word and it will mean that he died then why is Prophet Isa (alayhis salaam) thought to be alive. We the Muslims defend the death of Prophet (sallallahu alayhi was'sallam) and raising of Prophet Isa (alayhis salaam) alive and interpret the hadith in a fashion that it supports both fundamental creeds i.e. death of Prophet Muhammad (sallallahu alayhi was'sallam) and raising alive of Prophet Isa (alayhis salaam). Point was that we defend the fundamental creeds from evidence which does not conform to the fundamental creeds even if the evidence seems to contradict it. I cannot comprehend how you managed to lay the foundation of qiyas between Prophet (sallallahu alayhi was'sallam) and Allah (subhanahu wa ta'ala) and then write this. There was no qiyas being made I merely established and stated the principle of; explaining the evidence in a way that it conforms to fundamental creed, and no sane person would even contest this leave alone lecture me about qiyas and pouring of Shirk. Creed of Prophet (sallallahu alayhi was'sallam) being hearing, seeing type of Witness and his being sent as hearing, seeing type of Witness has been firmly established with clear and explicit Quranic evidences. You wrote: "Now coming back to the point which you raised: Does every question indicate that one needs to gain knowledge? When Allah (subhanahu wa ta'ala) asked Musa (alayhis salaam) what do you have in your hand and he replied a staff. First of all every Intellectual and Just Muslim has no doubt regarding Allah Ta'ala that He is always looking at everything and He is the All-Knower of Everything .[ He knows what is in the heavens and on earth, and He knows what you conceal and what you reveal. And Allah Ta'ala is the All-Knower of what is in the breasts (of men).(Surah Al-Taghabun, 64: 4) ]. Hence, when Allah Ta'ala Asks/Inquires about something, then it is definitely based on Hikmah (Wisdom) as opposed to the Prophets Alayhim Sallato Wasallam and Auliya Karam (Rehma Ulla), regarding whom our aqeeda is that they are NOT ALIM UL GHAYB and hence they do not know in advance. However, when it is established through incisive proof that the answer to a Question that they inquired/asked about was already known to them in advance, then ONLY that particular question will be based on Hikmah and not generally all questions." Concerning bold part, the creed of Deobandi's regarding Allah (subhanahu wa ta'ala) is that Allah (subhanahu wa ta'ala) does not not until humans act. Maulvi Hussain Ali the student of Maulvi Rasheed Ahmad Gangohi writes in his Tafsir Balaghatul Hiraan: "And human is independant to perform good deeds or not and Allah does not know before hand what [humans] will do. Instead Allah knows after they act and verse of Quran like ..." The Urdu quotes with scans be seen here: http://www.falaah.co.uk/refutation/wahabi/139-tafsir-bulghatul-hairan Firstly, you are writting something which is not established from your elders. Considering one Deobandi intellectual has emphatically attributed ignorance to Allah until after the event has taken place, how definate are you that when Allah (subhanahu wa ta'ala) asks its based on Wisdom and not based on ignorance. Now incase you choose to say; 'I don't believe that!' you will then have to atleast issue of edict of Takfir or declare the statement of Maulvi Hussain Ali is Kufr. You have stated that only after clear proof establish that Prophet (sallallahu alayhi was'sallam) then you will state that questioning of Prophet (sallallahu alayhi was'sallam) was based on Hikmah. I would purpose that a righteous believer will only assume that Prophet (sallallahu alayhi was'sallam) doesnt know something when there is clear explicit proof in which Prophet (sallallahu alayhi was'sallam) clearly and emphatically declared that he did not know this when he said this or that. It would be unjust to declare that Prophet (sallallahu alayhi was'sallam) didn't know something based on a question because the possibility of knowing and not knowing there. Also absence of clear explicit proof for knowing something is not criteria of not knowing. Imam Bukhari wrote he knew over 600'000 but he chose 100'000 for his Bukhari. Could it not be that narrations were not passed on to us and left like Imam Bukhari left near 500'000 Ahadith. Just take the knowledge of haroof al muqat'at there is no single narrations regarding their meaning in books of Ahadith which we possess. Based on this fact should we assume these are meaningless? Let's be sensible and not make absence of clear, explicit evidence as a evidence of Prophet (sallallahu alayhi was'sallam) not knowing something. The possibility of knowing it but not declaring it on command of Allah is established from the verse of Quran: "Your companion [Muhammad] has not strayed, nor has he erred, Nor does he speak from [his own] inclination. It is not but a revelation revealed, Taught to him by one intense in strength." [Ref: 53:2/5] Belief of Muslims is that Prophet (sallallahu alayhi was'sallam) gained perfect knowledge of Al Lawh Al Mahfooz when the entire Quran was revealed. Then all which was in Al Lawh Al Mahfooz was known by Prophet (sallallahu alayhi was'sallam) and there is no gaurantee of knowing everything or somethings before this. Ahle Sunnat generally interpret all questions of Prophet (sallallahu alayhi was'sallam) in light of Akmaliat e Ilm of Prophet (sallallahu alayhi was'sallam). This Akmaliat of knowledge is also affirmed by Imam Busairi (rahimullah alayhi ta'ala) who wrote: fa inna min joodi qad dunya wa dar rataha wa min uloomika huwal lawh wal kalami. The burden of proof that Prophet (sallallahu alayhi was'sallam) rests upon who wishes to refute that Prophet (sallallahu alayhi was'sallam) didn't know and thats why he questioned. We the Muslims have established that Prophet (sallallahu alayhi was'sallam) sees behind as he saw the front and from him the sincerity of hearts was not hidden. It was you who brought the Hadith to contradict the fundamental belief of Muslims therefore its upon you to establish that Prophet (sallallahu alayhi was'sallam) did not knew who it was who recited the hamd and it was for this reason he asked.Your responsibility is to quote a hadith in which Prophet (sallallahu alayhi was'sallam) has stated I am not always seeing at the back as I see at the front and I do not always know the sincerity in the hearts of believers. What you presented was a question and on that you made QIYAS that Prophet (sallallahu alayhi was'sallam) did not know. I only merely criticised your evidence and pointed flaws in your evidence and established Prophet (sallallahu alayhi was'sallam) has stated that he sees at the back as he sees the front and sincerity of hearts is not concealed from him and if his state had changed he would have declared it as he declared his seeing back/front and sincerity. You wrote: "Know I request to you to show me a Saheeh and Explicit Hadeeth in which Prophet (sallallahu alayhi was'sallam) asked a question related to a Non-Shariah matter and he already knew the answer to it as opposed to Allah Ta'ala who already knows everything in advance. However need not to but I will still pose a hadith from which it is clearly proven that Allah Ta'ala alreadys knows in advance about something which He asks about." ... Know can you show me any Saheeh and Explicit hadeeth in which the words , " وَهُوَ أَعْلَمُ(he knows best)" were used for the Prophet (sallallahu alayhi was'sallam) when he asked a question? On the contrary you will find many hadeeth in which Prophet (sallallahu alayhi was'sallam) asked questions about matters that were unknown to him previously." What you have asked here is not really important because we the Ahle Sunnat Wal Jammat do not believe Prophet (sallallahu alayhi was'sallam) knew everything before the Akmaliat of his knowledge. We believe his knowledge was perfected when the last verse of Quran was revealed to him. Then Prophet (sallallahu alayhi was'sallam) knew everything which is in Lawh Al Mahfooz. To refute our aqeedah you need to quote those Ahadith which are about incidents which happened after the Quran was completed. Please read the following two articles they explain my methodology: - http://www.islamimehfil.com/topic/22039-qull-ghayb-knowledge-of-lawh-mahfooz-al-qalam-known-to-rasoolallah/ - http://www.islamimehfil.com/topic/22040-use-of-analogy-rationalismto-reffute-ilm-al-ghayb-of-rasoolallah/ I have entrusted brother Saad Qadri with my articles I had to upload them due to emergency requirement. Wama alayna ilal balaghul mubeen.

Intorduction: Heretical Wahabi, Deobandi rationalist's, often use rationalism and lean heavily on analytical deductions to advance their believes to members of Ahlus Sunnah Wal Jammah. The vast majority of Muslims are ignorant of the true teaching of Quran and Sunnah, only having elimentary knowledge of their beleives. The use of rationalism, and analogy, against such Sunni's makes them easy target for the heretics, and in most cases Sunni's trusting the knowledge of these heretics fall prey to their heretical teachings. Note, that there is nothing wrong with rationalism, anlyitical reasoning, if it is inline with Quran and Sunnah, but when it deviates from it, it has to be opposed. Because our faith, is not based on rationalism, logic, analogy, but our faith, iman, is based on Quran and Sunnah, and anything which contradicts these two central pillars, and the teachings of Ahli Bayt, we are to reject it. This article will high light the type of arguments, which are advanced, and response to these arguments. I will refrain from presenting scriptural evidence, and limit my self to rebuting their assumptions with same tools, logic and rationalism and analogy. There are two important doctrines, which have alot of evidence from Quran and Sunnah namely, Ilm Ghayb of RasoolAllah, and Shahid RasoolAllah {Hadhir & Nadhir}, and it is these two doctrines which are attacked by the heretics. Rationalism Against Ilm Ghayb Of RasoolAllah: The heretics are of the beleife that Allah only knows Ghayb and if any Human or Jinn profess the aqeedah that Ambiyah alayhis salam, and other creation of Allah, have been granted the knowledge of Ghayb by Allah subhana wa tallah such a person is MUSHRIK, {.i.e. such a person as associated a partner with Allah} and as commited kuffr due to it, taking him out the fold of Islam. Rationalists also disbeleive in the Witness {Hadhir & Nadhir} Prophet Muhammed {sallalahu alayhi wa sallam}, and argue that only Allah is Hadhir & Nadhir, and to say RasoolAllah is Hadhir Nadhir, it is Shirk. Ahlus Sunnah Wal Jammah affirms the aqeedah of Allah subhana wa tallah possessing Ilm of Ghayb, and we affirm that Allah is Shahid but not Hadhir & Nadhir. They can not comprehend how it is humanly possiable that Prophet Muhammed {sallalahu alayhi wa sallam} WITNESS to the event of Jin & Insaan. To them it seems ridiclous, irrational, ilogical therefore they disbeleive in it, and ask questions: * How is possiable that Prophet {sallalahu alayhi wa sallam} know GHAYB, anything which is revealed is no longer ghayb? * How is possiable that Prophet Witnesses every action of Jinn, Mankind, humanly its not possiable? * If Prophet {sallalahu alayhi wa sallam} knew ghayb then why didnt he stop this and that? Forgetting that a Muslim's beleife is based on "... yu'minoona bil ghayb, ..." MEANING: "... those who beleive in hidden, ..." {2:3} we only affirm what Allah stated in the Quran, and do not question what we can not understand, but only affirm it has a servent. Argument - Anything Which Is Revealed, Heard, Seen, Is No Longer Ghayb: To reffute the aqahid of Ahlus Sunnah Wal Jammah the heretics have come up with a 'LOGICAL & RATIONAL' understanding of GHAYB: * Anything Which Is Revealed, Heard, Seen, Is No Longer Ghayb. After stating the above they conclude, therefore RasoolAllah does not know Ghayb, yes he did see paradise, hell, angles, etc ... but when he saw them, they werent Ghayb for him, hence he doesnt know Ghayb. Its RATIONAL & LOGICAL, and even a common person with no knowledge of Quran and Sunnah would accept this and accept the argument of heretics without investigating the subject further. To a layman this is sufficent proof that Prophet {sallalahu alayhi wa sallam} and no other creation knows Ghayb, only Allah knows Ghayb. Reffuting The Rationalists Creed - With Same Rule: "Anything Which Is Revealed, Seen, Heard Is No Longer Ghayb." I for once can not agree more with the heretics on this principle. Indeed it is true that what ever is revealed visually, or in sound to creation of Allah, to a'am {common} or to khas {special}, is no longer Ghayb. Those who deny Ilm Al Ghayb of Prophet Muhammed {salallahu alayhi wa sallam} and Ahlus Sunnah Wal Jammah agree that Allah subhana wa tallah hears, sees, knows, everything {in a manner befitting His Majestay}, everything in the furtherest regions of heavens, and in depths of earth, and oceans, and in hearts of men and Jinn, Allah knows everything. Now if this RATIONAL & LOGICAL rule is extended to Allah subhana wa tallah: "Anything Which Is Revealed, Seen, Heard Is No Longer Ghayb." Would this besufficent proof to deny knowledge of Ghayb of Allah subana wa tallah? If this PRINCIPLE was sufficent enough to REFFUTE the knowledge of Prophet Muhammed {sallalahu alayhi wa sallam}, then it's perfectly sufficent enough to REFFUTE the aqeedah of knowledge of ghayb for Allah subhana wa tallah. Who is going to dare muster courage to disbelive in Allahs knowledge of Ghayb on the basis of LOGIC, RATIONALISM, and oppose clear verses of Quran? Yet on the basis of this RATIONALISM, LOGIC, you tirelessly work to make Muslims disbeleive in Allah's Quran, and wish that we abandon Allah for sake of your RATIONALISM, and LOGIC. Explaining Ghayb To The Rationalist's With Rationalism: There is nothing wrong with the PRINCIPLE, its the IBLISI mentality and lack of knowledge of those who use this PRINCIPLE without having BRAIN CAPACITY to understand it. Hell, Heaven, Musa {alayhis salam} performing Salah in the grave, Jibraeel {alayhis salam} real form, people of Hell and Heaven, the Grapes of Heaven, were seen by Prophet {sallalahu alayhi wa sallam}, and alot more. But these all are Ghayb for the ordinary people, they are Ghayb for me and you, Ghayb for Deobandi, Wahabi, Shia, Qadiyani, Sikh, Hindu, and even Ghayb for Sunnis, and for everyone else. So whats Ghayb for all of us {I.E. HELL, HEAVEN, MUSA, GRAPES OF HEAVEN, JIBRAEEL}, PROPHET sallahu alayhi wa sallam knows these GHAYB, seen these Ghayb heard these Ghayb, and were revealed to him by Allah {subhana wa tallah}. They are not Ghayb for Prophet Muhammed {sallalahu alayhi wa sallam} but they are Ghayb for us, me and you, and what is ghayb for us is seen by him, that Ghayb known to him. And similarly explained, what ever is Heaven and Earth, in the depths of Seas, furtherest of Space, in depth of earth, is known to Allah, seen by Allah, heard by Allah, but for Makhlooq {creation} of Allah they are Ghayb, and that which is Ghayb for Makhlooq of Allah is known, heard, seen by Allah. Principle is correct, the way people apply this Principle its incorrect. Allah & RasoolAllah {sallalahu alayhi wa sallam} both saw, know, heard, those events but we are saying those events are Ghayb for the rest of us, and what is Ghayb for a'am {common} creation of Allah, is known, seen, heard, by Allah {subhana wa tallah}, and limited permission, access as also been granted to Prophet Muhammed sallalahu alayhi wa sallam. Alhamdulillah once the principle is understood correctly, the point rather then reffuting the Aqeedah of Ahlus Sunnah Wal Jammah, strenthens the very basis of our aqeedah that Prophet sallalahu alahi wa sallam does know Ghayb, as well as Allah Subhana Wa Tallah. Argument Type - "If Prophet Knew Ghayb ....": Another favourite tactic of heretics is that they use "if Prophet knew Ghayb ...." argument: * If Prophet {sallalahu alayhi wa sallam} knew ghayb then why didnt he stop this and that? * If Prophet knew Ghayb then why did he ask this? - If Prophet knew Ghayb then why did he send the Sahabah with so and so, he would have known they will be betrayed and matyred by them? - If Prophet knew ghayb why would Prophet ask Sahabah about Hazrat Aysha's {radiallah tallah anha} character? Explaining All "If Prophet Knew Ghayb ...." Arguments With One Answer: This clarification will reffute the mother of all arguments {"if Prophet knew ghayb ...."}, infact it will be the grand mother of all clarifications. X claims he knows Ghayb, X phrophecises Z will die tomarrow at 1.00 P.M. neither milli-second more then specified time nor less. All the media gathers, with those milli-sec counting watches, at exactly 1.00 P.M. the Z starts the moon-walk, like Michael Jackson, at 1:30 P.M. Z is tired, gets a nice cold Coke, sits and drinks. Now X is centre of attention, well X you claimed to know Ghayb, you said, Z will die at the specified time, he isnt dead, but alive and moon-walking. Z well since I knew the Ghayb, so I changed things around, stoped him from dieing. Ghayb if it is known to anyone, then for it to be proven that actually he did indeed knows Ghayb, the event has to take place, if the event which was said to happen doesnt happen, it proves X did not knew Ghayb. So Prophets knowing Ghayb, and about the Ghaybi events which he knew about, had to take place for his Ghaybi knowledge to be affirmed. Such arguments are absurd because if he stoped them from happening, it would be argued: 'HE PROPHECISED SUCH AND SUCH WILL HAPPEN, IT HASNT HAPPEND, THEREFORE HE DOES NOT KNOW GHAYB.' And since he didnt prevent it so his knowledge of Ghayb is affirmed, its some how still argued he didnt know Ghayb. There is fundamental flaw in such arguments you want him to prove his Ilm Al Ghayb preventing about the Ghayb which he knows will happen. Its 'Head's Heretic Wins, Tale's Sunni Loose's.' situation. Counter Questioning - "If Allah knew Ghayb...": The above explaination is bit too much depth for a average pea size brain Wahabi, Deobandi, and it will not make any difference to their understanding, rather they will argue on and on, so best deffence is offensive aproach. * If Allah subhana wa tallah knew Ghayb then; Why did Allah tallah told IBLIS to bow to Adam {alayhis salam}? Had He known Ghayb He would not have asked Iblis to bow to Adam {alayhis salam}, therefore Allah doesnt know Ghayb. After this objection, heretics will reffer to Allah's Quran to prove Allah knows Ghayb and Muslim should too reffer to kitabullah to prove Ilm Ghayb of RasoolAllah while affirming Allah too knows Ghayb. Thus we reach to conclusion, just like 'If Allah knew Ghayb He would not have asked for this etc.' arguments do not disprove Allah's ignorance of Ghayb, in the same manner these type arguments do not disprove Ilm Ghayb of RasoolAllah {sallalahu alayhi was'salam} . The Way Forward Against - "If Prophet knew Ghayb...": "If Prophet knew Ghayb he would have ..." based arguments do not reffute knowledge of Ghayb of RasoolAllah {sallalahu alayhi was'salam}, or Allah {subhana wa tallah}. If one fails to explain the objections in a statisfactory manner it will not result in reffutation of Allah's {subhana wa tallah} and RasoolAllah's {sallalahu alayhi was'salam} Ilm Al Ghayb because its established from explicit verses of Quran. It can mean that person explaining is either incompetant or if the individual is competant then there is lack of evidence which would clarify, and prove afore knowledge of these events. In some cases, as is in the case of Aysha Sadeeqa {radiallah tallah anha} that it can be proven from Sahih Hadith; indeed RasoolAllah {sallalahu alayhi was'salam} was aware of of innocence of his wife, in other cases there is either no evidence to substantiate, or to negate his fore knowledge of matter other then; "If Prophet knew Ghayb he would have ..." argument, in such situations, beleiver should hold firmly to what Allah had revealed about Prophets Ghayb knowledge in the Quran, and remain silent, and not infere lack of fore knowledge, or assert fore knowledge. And if it is proven with clear cut evidence that RasoolAllah {radiallah tallah anha} did not posses fore knowledge of X, then it should not be understood to mean absolute ignorance of Ghayb, rather its implications are limited to that incident alone, meaning he {sallalahu alayhi was'salam} did not know about X in advance. Nor should one assume that in future RasoolAllah {sallalahu alayhi was'salam} was not taught by Allah the complete detail of past. Muhammed Ali Razvi

Intorductory Remarks: Those readers who would be inclined to think this article is based on conjecture, and Tafsir bir'rae, are reminded; there are different categories of Tafsir, the highiest and the most authorative Tafsir type is of Tafsir of Quran with Quran, then the second comes Tafsir of Quran with Ahadith, and this article is soley based on these two principles of Tafsir. Qull Ghayb Knowledge Of RasoolAllah is technical jargon, a shorter version of actual aqeedah: RasoolAllah Was Given Qull Ghayb Knowledge Contained In Lawh Wal Kalam {Tablet & Pen}. Any objections about Prophets knowledge a person attempts to raise can be reconciled by the fact that Ahle Sunnat Wal Jammat believes that Prophets knowledge only reached perfection after entire Quran was revealed prior to that, if its proven that he knew it we affirm it and if its proven that he didnt have knowledge of certain event, we affirm that has well, but on issues on which there is no clear cut answer we remain silent, neiter affirm nor deny his knowledge, but after the final verse was revealed we believe that he knew everything at that time. Note RasoolAllah's knowledge is Qull {all}knowledge of Lawh Al Mafooz Wal Kalam {the perserved tablet and the pen}, not Qull {all} Knowledge of Allah subhana wa tallah. Knowledge of Lawh Al Mafooz Wal Kalam is partial in comparision to Allah's knowledge, Allah's knowledge exceeds the knowledge of what He has created, therefore creation can posses all the knowledge within Lawh Al Mafooz and of Al Qalam and not be guilty of Shirk, and to believe Allah's Qull {all} knowledge was granted to Al Lawh La Mafooz Wal Kalam itself is Shirk Al Akhbar, person has made Lawh and Kalam, these two creations as equale partners with Allah, made partners with Allah in His perfect attribute of knowledge. And such a person is Mushrik, i.e. Kaffir. Aqeedah Of Ahle Sunnat: * Allah Subhana Wa Tallah's speech, the Quran has all the details of universe it has with in it knowledge of past present future, what ever as happened in past what is happening currently and what ever will happen in future knowledge of it is in the Quran. * Allah taught the entire Quran to Prophet Muhammed sallalahu alayhi was salam. * When the last Quranic verse was revealed, then Prophet Muhammed sallalahu alayhi was salam was aware of the events which happened in past, events which were happening in the present and he had the knowledge of future events. Evidence Of Ahlus Sunnah's Aqeedah: Allah tallah says this about Quran: * Surah Al An'am ayaat 59: " ... Wala ratbin wala ya'bisin illa fikitabim mubeen." MEANING: "... every dry or green object their mention as been made in kitab e mubeen." * Surah Yunus ayaat 61: " ... Wala as'ghara min zalika wala akbara illa fi kitabim mubeen." MEANING: "... what ever big or small object their mention has been make in KITAB E MUBEEN." * Surah Hud {11} Verse 6: "Wama min dabaa'batin fil'ardi illa alal'lla'hi rizquha wa'yalamu musta'qarraha wa mustaw'da aha." MEANING: "There is no moving creature on earth but its sustenance dependeth on Allah. He knoweth the time and place of its definite abode and its temporary deposit: All is in KITABIM MUBEEN." * Surah Saba {34} Verse 3: "... Alim ul Ghaybi la ya'zubu anhu misqalu zarratin fis'samawati wala fil ardi wala asghara min zalika walaa akhbaru illa fi kitabum mubeen." MEANING: ".. by Alim Ul Ghayb { i.e. Allah} from Whom is not hidden the least little atom in the heavens or on earth: Nor is there anything less than that, or greater, but is in the KITAB E MUBEEN." * Surah An'Naml ayaat 75: "Wama min Ghaa'ibatin fis'samaahi wal ardi illa fi kitabim Mubeen." MEANING: "And what ever Ghayb there is in HEAVENS and EARTH it mention has been made in KITAB E MUBEEN." Allah says that WHAT EVER SMALL OR BIG, DRY OR GREEN, THE SUSTANANCE OF CREATION, AND ALL THAT IS GHAYB IN UNIVERSE is mentioned in the KITAB E MUBEEN. A point to note, our AMAAL ARE RECORDED IN KITAB E MUBEEN ALSO. Our Amal are Ghayb from one and other. IF THEY ARE GHAYB THEY ARE IN KITAB E MUBEEN. Your actions are ghayb from me, my actions are ghayb for you ... therefore AMAAL OF ALL CREATURES are recorded in KITAB E MUBEEN. Further Allah tallah says: * Surah Yusuf {12} ayaat 111: "Laqad kana fee qasasihim ibratuli' awlee alalbab, ma kana hadeesan yuftara walakin tasdeeq'allazee bayna yadayhi wa'tafseela kulli shay'in wahudan warahmatalli qawmin yuminoon." MEANING: "There is, in their stories, instruction for men endued with understanding. It {Quran} is not a tale invented, but a Tasdeeq {confirmation} of what went before it,- a Tafseel {Detailed Exposition} of all things, and a guide and a mercy to any such as believe." * Surah Yunus {10} ayaat 37: "Wama kana hazal quranu aey'yuftara min dooni Allahi walakin tasdeeq'allazee bayna yadayhi wa tafseelal kitabi la rayba feehi mir'rabbil alameen." MEANING: "This Qur'an is not such as can be produced by other than Allah. on the contrary it is a Tasdeeq {confirmation of revelations) that went before it, and a Tafseel {Fuller explanation} of the Book - wherein there is no doubt - from the Lord of the worlds." * Surah An Nahl {16} Verse 89: “One day We shall raise from all Peoples a witness against them, from amongst themselves: and We shall bring thee as a witness against these (thy people): and We have sent down to thee the Book explaining all things, a Guide, a Mercy, and Glad Tidings to Muslims.” Quran as detailed exposition of all things, regardless of what the size of that object, big, small, dry or green, or even ghayb ... quality of Quran is that it as detailed explanation of everything. QURAN is: FULLER EXPLANATION OF BOOK IN WHICH THERE IS NO DOUBT. Quran is Tafseel of AL LAWH AL MAFOOZ. Because the sentence can not be reffering to QURAN it self, in the beginning Allah says that Quran is Tasdeeq, and then Tafseel of the book. Quran confirms other scriptures and its TAFSEEL of Al Lawh Al Mafooz {'Perserved Tablet' on which A-Z about creation is written.} and Quran is a book which Allah sent explaning all things. RasoolAllah will bare witness against previous nations, and his nation, hence Allah gave him book which explains to him everything about past present, and future nations, so by knowing the material of the book he would know exactly what had happened in past, and will happen in future, this is how his witnessing is truthful and will be accepted by Allah. Allah Subhana Wa tallah explains the characteristics of Kitab e Mubeen, then Allah states that Quran is Tafseel of Al Lawh Al Mafooz. Allah subhana wa tallah reffers to Quran as Kitab Mubeen in the fallowing verses: * Surah Maidah ayaat 15: " ...qad jaakum mina Allahi nooruv wa kitabun mubeen." MEANING: "... there as come to you from Allah a Noor and Kitab e Mubeen {Quran}." * Surah An'Naml ayaat 1: "Ta Seen tilka ayatul qurani wa kitabin mubeen." MEANING: "Ta Seen, these are verses of the Quran and {which is} Kitab e Mubeen {clear book}." The reality of Kitab e Mubeen, the two quoted verses of the Quran attest to the fact that Quran is Kitab e Mubeen, this leads to concluson that Quran {i.e. Kitab Mubeen} contains information about big, small, dry, green, and all the ghayb which is in heaven and earth, and this is quality of Al Lawh Al Mafooz also, thus it is concluded that the verses of Surah Yusuf verse 111 and Yunus verse 37 both affirm the same fact with explicit refference to Quran. We have identified that Kitab e Mubeen is Quran {.I.E. TAFSEEL OF AL LAWH AL MAFOOZ} therefore it means that all the mentioned are in the Quran. If its proved that knowledge of Quran was given to Prophet {SAW} that will mean. WHAT EVER SMALL, BIG, DRY, GREEN, WET, ALL THE GHAYB THERE IS IN HEAVEN AND EARTH IS GIVEN TO PROPHET {saw}, or in other words all the KNOWLEDGE which is contained in AL LAWH AL MAFOOZ was given to Prophet {SAW}. * Surah Al Qiyamah {75}Verse: "{16} La tuharrik bihi lisanaka litaj'ala bih. {17} Inna alayna jam'ahu wa quranah. {18} Fa'iza karana'hu fatta'bih kuranah. {19} Summa inna alayna bayanah." MEANING: {16} "Move not your tongue concerning (the Qur'ân, O Muhammad SAW) to make haste therewith.{17} It is for Us to collect it and to give you (O Muhammad SAW) the ability to recite it (the Qur'ân), {18} And when We have recited it to you [O Muhammad SAW through Jibrael (Gabriel)], then follow you its (the Qur'ân's) recital. {19} Then it is for Us (Allâh) to make it clear to you." Allah takes the responsiabilty of explaining the Quran, and indeed Allah explained the entire Quran to Prophet {SAW}. Allah does not leave His job undone, He is able to do what He wishes so. Allah subhana wa tallah affirms in the Quran that only the Mutahiroon {Purified, Clean} will gain access to Quran and to its INNER meanings, which are refflection of Al Lawh Al Mafooz. Surah Al Waqiyah {56} Verses 77-79: "In'nahu la'Quran'nun Kareem. Fi kitabim Maknoon. La yamassahu illa mutahiroon." MEANING: "A Quran most honourable. In a well guarded book. Which none shall touch but except those who are Mutahiroon {pure, clean[/i}." Two interpretations of this verse, and Ahle Sunnat Wal Jammat affirms both of them as valid. 1 - "A Quran most honourable. ... Which none shall touch but except those who are Mutahiroon {pure, clean}." 2 - "A Quran most honourable. In a well guarded book i.e. Al Lawh Al Mafooz]. ... Al Lah Al Mafooz Which none shall touch but except those who are Mutahiroon {pure, clean[/i}." Allah Subhana Wa Tallah states that in Masjid Al Haram there are men who love to purify them selves: * Surah Tawbah {9} Verse 108: "Never stand thou forth therein. There is a mosque whose foundation was laid from the first day on piety; it is more worthy of the standing forth (for prayer) therein. In it are men who love to be purified; and Allah loveth those who make themselves pure." By Allah from all those purified men and woman whom Allah adresses the most honoured the beloved Messenger of Allah is more purified then all, he's the best example, which we are instructed to fallow, he can not be less then his fallowers, the purification he as reached none of his fallowers can reach. Hence the access to the knowledge of Quran and access to the Lawh Al Mafooz is perfected in him. Allah Subhana Wa Tallah states: * Surah Nisa {4} Verse 113: "But for the Grace of Allah to thee and his Mercy, a party of them would certainly have plotted to lead thee astray. But (in fact) they will only Lead their own souls astray, and to thee they can do no harm in the least. For Allah hath sent down to thee the Book and wisdom and taught thee what thou Knewest not (before): And great is the Grace of Allah unto thee." Allah Subhana Wa Tallah states that he taught Prophet Muhammed all that he did not know, and He gave him book and wisdom, in another verse Allah instructs: * Surah Al Baqarah {2} Verse 239: "If ye fear (an enemy), pray on foot, or riding, (as may be most convenient), but when ye are in security, celebrate Allah's praises in the manner He has TAUGHT you, which ye knew not (before)." O Muhammed praise Allah Subhana wa Talah in that manner he as taught you which you did not know. And this Aqeedah is confirmed by Authentic Ahadith: * Bukhari, Book 10, Number 515: "Narrated Anas bin Malik: Allah's Apostle came out as the sun declined at mid-day and offered the Zuhr prayer. He then stood on the pulpit and spoke about the Hour (Day of Judgment) and said that in it there would be tremendous things. He then said, "Whoever likes to ask me about anything he can do so and I shall reply as long as I am at this place of mine. Most of the people wept and the Prophet said repeatedly, "Ask me." Abdullah bin Hudhafa As-Sahmi stood up and said, "Who is my father?" The Prophet said, "Your father is Hudhafa." The Prophet repeatedly said, "Ask me." Then Umar knelt before him and said, "We are pleased with Allah as our Lord, Islam as our religion, and Muhammad as our Prophet." The Prophet then became quiet and said, "Paradise and Hell-fire were displayed in front of me on this wall just now and I have never seen a better thing (than the former) and a worse thing (than the latter)." * Sahih Al Bukhari, Book 3, Number 93: "Narrated Anas bin Malik: One day Allah's Apostle came out (before the people) and 'Abdullah bin Hudhafa stood up and asked (him) "Who is my father?" The Prophet replied, "Your father is Hudhafa." The Prophet told them repeatedly (in anger) to ask him anything they liked. 'Umar knelt down before the Prophet and said thrice, "We accept Allah as (our) Lord and Islam as (our) religion and Muhammad as (our) Prophet." After that the Prophet became silent." The munafiqeen made mockery of RasoolAllah's knowledge of Ghayb, they pressed him to let them test his knowledge, and some wen to the extent they said, he is telling us who is going to hell and paradise, and what will happen on the day of judgement yet he doesnt know that we are sitting midst his gathering. This enraged RasoolAllah and challenged them to ask anything they wish to ask, and he will tell them. These two Ahadith hint that RasoolAllah sallalahu alayhi was'salam did know everything, and this was the reason, for which he challenged the Munafiqeen, to ask him anything and he will inform them about it. Note that Sahabi asks; "who is my father?" this points out that his demand to ask them was not about Tafsir of Quran or other matters, but on issues of Ghayb. Only the woman really knows who the father is, because who she lays with, and only Allah knows for sure, its knowledge is hidden from public, and Sahabi who was teased by Munafiqeen for being illegitmate child saw oppurtunity to set the record straight once for all. And Allah forbade asking of questions which might trouble the beleivers: Surah Al Maidah {5} Verse 101: "O you who believe! Ask not questions about things which, If made plain to you, May cause you trouble." In Tirmadhi Shareef it is recoreded and narrated by Abdur Rehman Ibn A'eesh: “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)" In another Hadith of Tirmadhi Shareef related to the above it is stated: “Narrated Mu'adh ibn Jabal: Allah's Messenger (peace be upon him) was detained one morning from observing the dawn prayer ... I said: At Thy service, my Lord. He said: What these highest angels contend about? I said: I do not know. He repeated it thrice. He said: Then I saw Him put His palm 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 could recognize everything. He said: Muhammad! I said: ..." This proves that onces Allah Subhana wa tallah placed his hand of qudrah {qudrat} on the back, everything became clear to RasoolAllah, he became aware of everything in the universe, and what happens in universe is written in Lawh Al Mafooz, hence in other words he became aware of everything in Lawh Al Mafooz. And Allah Subhana Wa Tallah states: * Surah Al A'ala {87} Verse 6: "By degrees shall We teach thee to declare (the Message), so thou shalt not FORGET, ..." And what ever he was taught by Allah Subhana Wa Tallah he will not forget, hence his knowledge will remain with him till the day of judgement. Conclusion: Quran is a book which contains formula's to decipher the secrets of Lawh Al Mafooz. Its shortness, its few words have vast meanings, as RasoolAllah told: * Sahih Bukhari, Book 52, Number 220: "Narrated Abu Huraira: Allah's Apostle said, "I have been sent with the shortest expressions bearing the widest meanings, and I have been made victorious with terror (cast in the hearts of the enemy), and while I was sleeping, the keys of the treasures of the world were ... " * Sahih Muslim, Book 004, Number 1066: "Abu Huraira reported: ”The Messenger of Allah (may peace be upon him) said: I have been helped by terror (in the heart of the enemy); I have been given words which are concise but comprehensive in meaning; and while I was asleep I was brought the keys of the treasures of the earth which were placed in my hand.” And as well as this quality of shortness of expression but vast meanings, Quran the Kitab Al Mubeen also contains all the info about what is big, small, green, dry, all the Ghayb, all the sustaince, and where abouts of the sustaince, all the Ghayb in heavens and in earth, and knowledg of this Quran was given to RasoolAllah in stages by Allah has He says, and Allah taught the entire Quran to RasoolAllah as He stated in the Quran, this concludes that once the entire Quran, was revealed, all the knowledge within the Quran, the vastness of its meaning was fully explained, and all the Ghayb of heavens and earth was known to him via Quran, then Allah placed his Hand at the back of RasoolAllah and shown him the entire universe, he became aware of everything, he saw everythng of universe as stated in the Hadith of Tirmadhi Shareef, and he will not forget anything beacuse Allah stated so. This leads to conclusion that RasoolAllah's knowledge comprimised of entire Lawh Al Mafooz, and Quran contains within it the entire knowledge of Lawh Al Mafooz. Wama Alayna Ilal Balaghul Mubeen Muhammed Sheraz Ali Razvi

RasoolAllah kay leyeh ham Qul ilm e Khuda ka aqeedah nahin rakhtay balkay Qul ilm e Lawh wal Qalam wala aqeedah rakhtay hen. Aur is ko mukhtasar ker kay Qull ilm e Ghayb kehtay hen. Jissay ham Qull ilm kehtay hen woh qull ilm lawh wal qalam heh is'see ko ma qana wama yaqoon ka ilm farmaya gaya heh. yehni joh kuch ho chuka aur ho hoga. yeh sab ilm lawh almafooz meh heh aur is ko Allah kay Nabi jantay hen. Hadith meh aya heh qalam nay poocha kia likhoon toh Allah nay farmaya joh kuch ho chuka aur joh hoga. Is per English meh mera article heh perh loh.

Shahzad baee, aaj kay dawr meh joh apnay aap ko Sunni kehtay hen un kay leyeh Sunni Maulvi kay moon say nikli huwi baat aur kuttay kee bhonk ek barabar heh. TV per agar kohi pent suite, tie, boots aur engrezi meh agar khanzeer ko halal kahay toh logh maan jahen gay. Dosra Sunni awaam ko shoroon say naatoon, shehroon, khanay peenay wali rasmoon, aur fazail per train keeya gaya heh aur taqreer be woh sunna pasand kertay hen joh geet kay andaaz meh sing kee kahi ho. Is leyeh Maulvi bichara kuch nahin ker sakta. Allah kay Nabi sallallahu alayhi was'sallam ka farman heh kay deen islam semit ker phir Madinah kee taraf lot jahay ga ... yehni deen jistera deen kay phelnay say pehlay dunya meh kufr thah istera phir ho jahay ga. Abhi Islam kee woh halat heh joh choolay meh bujti jingri kee heh jissay sir phook mar mar kay zinda rakha ja raha heh. Anay walay pachas say saw saloon meh musalmanoon kee akhsiriat murtad ho jahay gee jister west walay secular honay kay baad apnay mazhab ko chor deeya issee tera musalmanoon kee naslen be chor denh gee. Bas apnay gar meh aur behan bahiyoon meh Islam zinda rakhen ... awaam ko chor denh kohi sunta nahin. Aaj kay dawr meh joh sahih ul aqeeda aur amal musalman heh ussay nay dunya walay aur nah gar walay mantay hen.

Awain yeh chavlen mar raha heh is'see tera Thanvi aur Gangohi aur Hussain Ahmad madni aur woh bangi ya charsi naam thah us ka yeh sab chavlen martay marray hen aur yeh be uneeh chavloon kee rohani ulaad heh is leyeh jab jawab nahin toh chavlen hee maray ga. Yeh is kay baroon ka warsa heh.

I Will Be Back Tomarrow. Right Now My Fingers Joints Hurting. Do Not Reply Please. I Have So Much More To Write Please Be Paitent. After My Response You Can Have All The Time In The World To Respond To Me And I Wont Interfere. I Want Our Discussion To Conclude On Positive And Be Civil.

You wrote: I don't think anyone with an ounce of brain will contest that Shahid means is one who is Hazir as well as Nazir. This is so basic and it was so undisputed that I doubt anyone ever even concieved challenging this prior to emergence of Wahhabism in India and Deobandism. In Taskeen al Khawatir Fi Masla Hadhir wa Nazir, the refferences are presented: http://www.mediafire.com/download/it10o181lsylm8k/taskeenul+khwater.pdf Is there any stronger proof then these two verses which prove Prophet (sallallahu alayhi was'sallam) was sent as a hearing seeing type of witness: "O Prophet! Truly We have sent you as a Witness, a Bearer of Glad Tidings, and Warner." [Ref: 33:45] "We have sent to you an apostle to be a witness concerning you, even as We sent an apostle to Pharaoh." [Ref: 73:15] These two verses talk about Prophet (sallallahu alayhi was'sallam) being sent as a witness upon the earth as a human. Allah (subhanhu wa ta'ala) states: "Whatever of good reaches you, is from Allah, but whatever of evil befalls you, is from yourself. And We have sent you as a Messenger to mankind, and Allah is Sufficient as a Witness." [Ref: 4:79] This is also attested in the Hadith of Muslim: “Abu Huraira reported that the Messenger of Allah (may peace be upon hlmg) said: I have been given superiority over the other prophets in six respects: I have been given words which are concise but comprehensive in meaning; I have been helped by terror (in the hearts of enemies): spoils have been made lawful to me: the earth has been made for me clean and a place of worship;I have been sent to all mankind and the line of prophets is closed with me.” [Ref: Muslim B4, H1062] Prophet (sallallahu alayhi was'sallam) being sent as a witness to entire mankind is established and his seeing their deeds and actions is established because he was sent as a witness with eyes, ears, which posesses super natural abilities. He saw at the back as he saw at the front and from him not even the sincerity in the hearts was concealed. Allah showed him everything and he came to know everything instantly, he became witness upon entire mankind because he was sent as a witness. Prophet (sallallahu alayhi was'sallam) being sent as a witness is like I or anyone else goes to a religious convention as a WITNESS. Or I am or anyone else is sent as a WITNESS. If i am sent as a witness to a convention will I not see the events taking place? Will I not hear the events taking place? Me going there as a witness and being a WITNESS means that I see and i ge to hear the events at the convention. You agree? So when Allah the all mighty sent his Prophet as a WITNESS to entire mankind do you think he sent the Rehmatal Lil Alameen AS A BLIND DEAF DUMB? Where is your brain? We Muslims call you to Islam, will you then not accept Islam, when it is so clear and irrefutable? Where is your proof that Prophet (sallallahu alayhi was'sallam) will bare witness based on the news which he has recieved from Quran. There is no proof what so ever in this regard. You have used qiyaas to infer this non-sense. There is only proof that Ummah of Prophet (sallallahu alayhi was'salam) will bare witness based on what they were told by Prophet (sallallahu alayhi was'sallam): “... ‘Did this one convey the message to you?’ and they will say, ‘No.’ It will be said to him: ‘Did you convey the message to your people?’ and he will say: ‘Yes.’ It will be said to him: ‘Who will bear witness for you?’ He will say: ‘Muhammad and his ummah.’ So Muhammad and his ummah will be called, and it will be said to them: ‘Did this one convey the message to his people?’ They will say: ‘Yes.’ It will be said: ‘How did you know that?’ They will say: ‘Our Prophet came to us and told us that the Messengers had conveyed the message.’ That is the words of Allaah, ‘Thus We have made you a just (and the best) nation.’ He said: Just, so that you will be witnesses over mankind and the Messenger will be a witness over you.” [Ref: Musnad Imam Ahmad, Hadith 1164, Sunan Ibn Maajah, Hadith 4284] The underlined proves that Ummah will bare witness on account of being told by Prophet (sallallahu alayhi was'sallam). Where is your proof that Prophet (sallallahu alayhi was'sallam) will bare witness on account of reading it in the Quran? You have deduced based on Qiyas that Prophet (sallallahu alayhi was'sallam) will bare witness based on the knowledge he has recieved from Quran. There is not a single hadith or verse of Quran which states this. You may present the following Hadith to argue that Prophet (sallallahu alayhi was'sallam) ko ilm nahin hoga keun kay un ka farmaan heh: "It states that when this verse was recited then Prophet peace be upon him shivered and said "O Allah I am witness upon the people in which i am (living). How can I be witness of those to whom I have not seen?" [Ref: Tafseer Ibn Abi Haatim 3/956, Tabrani is Mojam alKabeer 19/243, Wahidi in his Tafseer 2/55, Abu Nuyeem in Muarifa tul Sahaba no: 63] Note Prophet (sallallahu alayhi was'sallam) is asking question this does not mean he won't be able to see its just a question to Allah (subhanahu wa ta'ala). In answer to this question Allah (subhanahu wa ta'ala) showed him everything like Allah (subhanahu wa ta'ala) showed everything to Prophet Ibrahim (alayhis salaam): "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] "[...] 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] So Allah (subhanahu wa ta'ala) informed him how he will be able to bare witness on those he does not see. Imam Qastallani (rahimullah alayhi ta'ala) records: "It is reported by Hazrat Abdullah bin Umar (radi Allahu anhuma) that Sayyiduna Rasoolullah (sallal laahu alaihi wasallam) said: "Indeed this entire world is in front of me so that I can observe everything in it. I can see everything in this world and everything that will take place till the Day of Qiyamah. I see the entire world as I see the palm of my hand". [Ref: Mawahib-e-Ladunnia] I rest my case on these that Prophet (sallallahu alayhi was'sallam) asking Allah (subhanahu wa ta'ala) about he will bare witness on those he has not yet seen does not mean he was not given the knowledge and shown everything. [ To Be Continued ...]

Please Do Not Respond To My Posts Until I Confirm That My Response Is Fully Complete. I Want To Make Sure We Have A Detailed And Comprehensive Dicussion On The Subject Where Your Material Is Adressed In Detail. You questioned: "Did the Prophet (sallallahu alayhi was'sallam) approve of the hearing and seeing type of witnessing if not negate it?" No Prophet (sallallahu alayhi was'sallam) did not explicitly state that he will be hearing seeing type of witness in that Tafsir. And why are you even asking me this question any way? Did I claim that this Tafsir of Prophet (sallallahu alayhi was'sallam) refutes those who say Prophet (sallallahu alayhi was'sallam) is not Hazir Nazir? You employed the Tafsir issue: "Moreover our Holy Prophet Sallallaho Alayhi Wasallam has himself explained the verse 143 of Surah Baqara hence presenting another Tafseer , that goes totally against it is unacceptable." to argue that a Tafsir of verse which states Prophet (sallallahu alayhi was'sallam) is Hadhir Nadhir/hearing seeing type of witness is unacceptable. It can only be unacceptable to a Muslim when the Tafsir we the Muslims present contradicts what Prophet (sallallahu alayhi was'sallam) interpreted. When i questioned: "Prophet (sallallahu alayhi was'sallam) gave interpretation of the verse but did he negate the hearing and seeing type of witnessing?" Purpose was that you will realize that Prophet (sallallahu alayhi was'sallam) has not negated the hearing seeing type of witnessing. Which you know that Prophet (sallallahu alayhi was'sallam) has not negated this. So how can you reject the Tafsir of Muslims when it does not contradict what Prophet (sallallahu alayhi was'sallam) has stated. How can a Tafsir of Quran which is supported by Quran be unacceptable to you when it is not in contradicting what Prophet (sallallahu alayhi was'sallam) stated? You don't need to question me if Prophet (sallallahu alayhi was'sallam) proved hearing seeing type of witness from this tafsir because I didnt present it has evidence to prove that Prophet (sallallahu alayhi was'sallam) is seeing hearing type of witness. I questioned you to establish the reality of the meaning of verse, to prove to you that you have rejected Prophet being Hadhir Nadhir based on evidence which does not contradict or refute Hadhir Nadhir. Tafsir of Prophet (sallallahu alayhi was'sallam) would only refute Hadhir Nadhir if he stated he is not hearing seeing type of witness. Nature of Quran is Jawami Al Kalim meaning it is written short but has widest meanings: "I heard Allah's Apostle saying, "I have been sent with Jawami al-Kalim, and I was made victorious with awe (caste into the hearts of the enemy), and while I was sleeping, the keys of the treasures of the earth were brought to me and were put in my hand." Muhammad said, Jawami'-al-Kalim means that Allah expresses in one or two statements or thereabouts the numerous matters that used to be written in the books revealed before (the coming of) the Prophet." [Ref: Bukhari, B87, H141] Interpreting verses of Quran in light of other verses is not going against the interpretation of Quran. But interpreting verses of Quran in light of Quran is according to Jawami al Kalim nature of Quran. Prophet (sallallahu alayhi was'sallam) only gave one interpretation from Quran from the wide meanings he explained one. We cannot limit restrict to one meaning which Prophet gave. The Rawafiz - Shia they take the ahadith of cloak in whch Prophet (sallallahu alayhi was'sallam) covered Hadhrat Ali, Fatimah, Hassan, Hussain (Allah be pleased with all of them) and recited the verse of tatheer. They say on basis of this that these people were the intended members of Ahli bayt and not wives of RasoolAllah (sallallahu alayhi was'sallam). To prove to them that wives of Prophet (sallallahu alayhi was'sallam) are also Ahli Bayt what do you and what do we the Muslims do? We go back to Quran and not restrict our selves to hadith only. We quote the entire verse 33:33 and say wives are also Ahli Bayt. Just to refute the creed of Muslims you have adopted the methodology of Rawafiz. That you want to stick to hadith only and ignore the book of Allah. Your question: "How does the understanding that Prophet (sallallahu alayhi was'sallam) was sent as a hearing seeing type of witness go in favour of the Tafsir which Prophet (sallallahu alayhi was'sallam) gave?" Who said it goes in favour and who presented it as evidence to prove Prophet (sallallahu alayhi was'sallam) is a hearng seeing type of witness? No one, then why are you questioning me. I questioned you to establish your fault because you was using this Tafsir to refute seeing hearing type of witnessing of Prophet (sallallahu alayhi was'sallam) saying that any tafsir other then the one in hadith is against Prophet's (sallallahu alayhi was'sallam) tafsir. My objective was to establish the Tafsir does not refute our aqeedah hence why would you consider anything unacceptable when it does not contradict Prophetic Tafsir. I established that Quran has many meanings a verse can be interpreted to mean many things. If our tafsir contradicts what Prophet said then you have a point but if it doesnt and which it doesnt contradict then how can you say aqeeday of hazir nazir is unacceptable. You wrote: "I mean how can you deduce the meaning of Hazir o Nazir for the word "Shahid" from Prophet (sallallahu alayhi was'sallam')'s own Tafsir when he did not give such a meaning himself?" Here pay attention let me establish something for you. Allah (subhanahu wa ta'ala) states in Quran: “One day We shall raise from all Peoples a witness against them, from amongst themselves: and We shall bring you as a witness against these (people): and We have sent down to thee the Book explaining all things, a Guide, a Mercy, and Glad Tidings to Muslims.” [Ref: 16:89] Because Prophet (sallallahu alayhi was'sallam) will be bearing witness on the day of judgment, Allah (subhanahu wa ta'ala) has sent him to earth to be a witness with eyes, and ears, hearing and seeing: "O Prophet! Truly We have sent you as a Witness, a Bearer of Glad Tidings, and Warner." [Ref: 33:45] "We have sent to you an apostle to be a witness concerning you, even as We sent an apostle to Pharaoh." [Ref: 73:15] Or are you going to argue Prophet (sallallahu alayhi was'sallam) was sent as a witness without eyes, ears and without the ability to hear and see? O now you can interrogate me how these two verses mean seeing hearing type of witness. Now because he was sent as a WITNESS Allah (subhanahu wa ta'ala) questions Prophet (sallallahu alayhi was'sallam) about what the angles are arguing about. And Allah the all knower didnt ask because Allah didnt know, Allah asked for a purpose. Prophet said he doesnt know what they are arguing about. The rest read the hadith: 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] "[...] 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] Allah (subhanahu wa ta'ala) granted all the knowledge in earth and universe to Prophet (sallallahu alayhi was'sallam) in an instant and then asked again but this time he knew all: He (i.e. Allah) said: Muhammad! I said: At Thy service, my Lord. He said: What do these high angels contend about? I said: In regard to expiations. He said: What are these? I said: Going on foot to join congregational prayers, sitting in the mosques after the prayers, performing ablution well despite difficulties. He again said: Then what do they contend? I said: In regard to the ranks. He said: What are these? I said: Providing of food, speaking gently, observing the prayer when the people are asleep. He again said to me: Beg (Your Lord) and say: O Allah, I beg of Thee (power) to do good deeds, ..." [Ref: Tirimdhi, Vol 5, Hadith No. 3246, Tafsir Surah S'ad] Mukhtasar, Prophet has been sent as a witness to earth and he has been made witness to all the events in an instant. You wrote: "I mean how can you deduce the meaning of Hazir o Nazir for the word "Shahid" from Prophet (sallallahu alayhi was'sallam')'s own Tafsir when he did not give such a meaning himself?" To answer you question. Allah (subhanahu wa ta'ala) has stated: "O Prophet! Truly We have sent you as a Witness, a Bearer of Glad Tidings, and Warner." [Ref: 33:45] "We have sent to you an apostle to be a witness concerning you, even as We sent an apostle to Pharaoh." [Ref: 73:15] First of all lets be logical and not closed and narrow minded. Lets take Shahid in meaning of Witness. A witness must possess atleast two qualities and a kamil will have three essential qualities. A witness must be hazir/present and must be able to see/nazir the events he is witness on. You are witness to the discussion we are having on IslamiMehfil because you are Hazir and because you are Nazir. If you was not Hazir as a creation as a human/Jinn/animal/insect/bird/ etc... that will mean you don't exist. Therefore two most essential qualities for a WITNESS are being HAZIR and NAZIR. In dua of Janaza the word Shahid has been used to mean opposite of ghayb - present. Dua begins, Allahum maghfirli hayyitina wa mayyitina wa shahidina wa ghaybina wa sagheerina wa kabeerina ... which means Allah forigve our alive and dead and present and absent and young and old, those who are males and females. Note here the opposite are mentioned, opposite of dead is alive, opposite of young is old, opposite of male is female, opposite of ghayb (i.e. absent) is present (i.e. Shahid). And note the word Shahid was used for the living who are present in the funeral and ghayb for those who are not. Now tell me when Prophet (sallallahu alayhi was'sallam) bare witness in defence of the Ambiyah will he not be present and will he not be seeing/hearing? From the Tafsir which he gave isn't it obvious that he has to be present and hearing/seeing/speaking/understanding/knowing on the day of judgment and as result of these he will testify on the day of judgment. You claimed to have study concept of Hazir Nazir and fact is you don't know head or tail of the issue. You don't know with what part of Hazir Nazir you should agree or what you should disagree with. Pay attention to this, Prophet (sallallahu alayhi was'sallam) said he will bare witness on the day of judgment. This means he will be Hazir on the day of judgment and seeing, hearing, talking, speaking, answering, understanding, and defending the Prophets. Every creation which is Shahid must also be HAZIR in the creation in some form. Metaphorically speaking you are barking up the wrong tree. The issue of Prophet (sallallahu alayhi was'sallam) in aakhirah being Hazir is not even contented by the foolish I think you are pretty reasonablly educated so why would you contend this beats me. I am ex-Deobandi my advice to you is first learn the real issue of IKHTILAF and then come to argue over it. You wrote: "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." It doesnt really matter if you take the word to mean Shahid or Hazir or Hazir/Nazir. The point is it can be easily established and no reasonable or rational or educated can contend with it. Shahid = Witness and witness has to be HAZIR/NAZIR. You don't even know this basic aspect and you earlier claimed that you have studied the subject. Witnessing is dependant upon two factors either you hear or you see then you can bear witness. Here the verse attests to witnessing after seeing: "He said: "It was she that sought to seduce me - from my (true) self. "And one of her household saw (this) and bore witness, (thus):- "If it be that his shirt is rent from the front, then is her tale true, and he is a liar!" [Ref: 12:26] And seeing of Prophet (sallallahu alayhi was'sallam) is stated: 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] There are two possible things which you may have alluded to one, angels saying Prophet (sallallahu alayhi was'sallam): "Don't you know what they did after you!" and this issue has thoroughly answered and explained in this dicussion: http://www.islamimehfil.com/topic/19739-hadhir-nadhir-objection/ The other is the issue of Prophet Isa alayhis salaam. Prophet (sallallahu alayhi was'sallam) saying that he will say like Prophet Isa (alayhis slaam) will say. And I will explain this issue in detail because this has not been dicussed. Question is why did Prophet Isa (alayhis salaam) will say what is recorded in Hadith. When Allah (subhanahu wa ta'ala) will ask the Prophets about what response they recieved from their Ummats the Prophets will say they have no knowledge: "[be warned of] the Day when Allah will assemble the messengers and say, "What was the response you received?" They will say, "We have no knowledge. Indeed, it is You who is Knower of the unseen" [Ref: 5:109] Question is why would the Prophets will when that they have no knowledge when they know what happened. All the Prophets will know exactly how their nations replied to them but on the day of judgment they will say THEY HAVE NO KNOWLEDGE. Prophet Isa (alayhis salaam) when he comes back the second time he will know exactly what his Ummah did after him. He will read the Quran and he will learn that people have made him into a god and a son of god. Yet on the day of judgment all the Prophets will say we have no knowledg. Will they be lieing to Allah (subhanahu wa ta'ala)? They will deny their own knowledge due to humility. They know exactly what happened but the one asking is Allah the Rabb of Alameen, the Knower of Ghayb and the Shahada, therefore they in humility and in submission and in respect and honor of Allah will say o Allah we have no knowledge you o Allah know everything you are the knower of Ghayb. It is established that Prophets were not lieing but they were being humble and respectful to Allah (subhanahu wa ta'ala) by denying their own knowledge. We will come back to this topic of saying of Isa (alayhis salaam) and Prophet (sallallahu alayhi was'sallam). 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 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 (رضي الله عنه) also reported that the Holy Prophet (صلى الله عليه وآله وسلم) 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)] In addition to this the already quoted ahadith establish Prophet (sallallahu alayhi was'sallam) was shown everything: "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] "[...] 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] Now when it is established that deeds are presented to Prophet (sallallahu alayhi was'sallam) therefore he would indeed know what has happened after him. And he also was given the power to see everything as the ahadit of Tirmadhi indicate. Also Prophet (sallallahu alayhi was'sallam) seeing the deeds of people is proven from these two verses "O Prophet! Truly We have sent you as a Witness, a Bearer of Glad Tidings, and Warner." [Ref: 33:45] "We have sent to you an apostle to be a witness concerning you, even as We sent an apostle to Pharaoh." [Ref: 73:15] These two verses prove that Prophet (sallallahu alayhi was'sallam) was sent as a witness to see/hear about the deeds which he will bear witness about. With all this evidence now we go back to hadith in which Prophet (sallallahu alayhi was'sallam) will say like Prophet Isa (alayhis salaam): "Narrated Ibn Abbas: The Prophet said, "You will be gathered (on the Day of Judgment), bare-footed, naked and not circumcised." He then recited:--'As We began the first creation, We, shall repeat it: A Promise We have undertaken: Truly we shall do it.' (21:104) He added, "The first to be dressed on the Day of Resurrection, will be Abraham, and some of my companions will be taken towards the left side (i.e. to the (Hell) Fire), and I will say: 'My companions! My companions!' It will be said: 'They renegade from Islam after you left them.' Then I will say as the Pious slave of Allah (i.e. Jesus) said. 'And I was a witness Over them while I dwelt amongst them. When You took me up You were the Watcher over them, And You are a witness to all things. If You punish them. They are Your slaves And if You forgive them, Verily you, only You are the All-Mighty, the All-Wise." (5.120-121) [Ref: Bukhari, B55, H568] "Narrted Ibn Abbas: Allah's Apostle said, "You will be resurrected (and assembled) bare-footed, naked and uncircumcised." The Prophet then recited the Divine Verse:-- "As We began the first creation, We shall repeat it: A promise We have undertaken. Truly we shall do it." (21.104) He added, "The first to be dressed will be Abraham. Then some of my companions will take to the right and to the left. I will say: 'My companions! 'It will be said, 'They had been renegades since you left them.' I will then say what the Pious Slave Jesus, the son of Mary said: 'And I was a witness over them while I dwelt amongst them; when You did take me up, You were the Watcher over them, and You are a witness to all things. If You punish them, they are Your slaves, and if you forgive them, You, only You are the All-Mighty the All-Wise.' " (5.117-118) Narrated Quaggas, "Those were the apostates who renegade from Islam during the Caliphate of Abu Bakr who fought them." [Ref: Bukhari, B55, H656] It is clearly establish that Prophet (sallallahu alayhi was'sallam) is witness upon the actions and deeds of people but the two ahadith prove contrary to the established fact. So is Prophet (sallallahu alayhi was'sallam) lieing about being shown everything and deeds being presented to him and did Allah die about sendin Prophet has a witness? Answer is emphatic no, all of these facts are true and fundamental part of aqeedah of Muslims and we the Muslims make no Taweel of fundamental aqeedah based on circumstantial or implicit evidence. Just as we the Muslims will not accept Allah being Trinity on basis of plurals such as We, Us, Our which are found in Quran and used by Allah for himself. Point is here Prophet (sallallahu alayhi was'sallam) will be using the words of Prophet Isa (alayhis salaam) while adopting humility and submissiveness of Hadhrat Isa (alayhis salaam). Here he will be immitating the humility and humility and the words will not indicate his reality. If one argues the word will indicate the reality of Prophet (sallallahu alayhi was'sallam) then my argument is was Prophet (sallallahu alayhi was'sallam) raised like Prophet Isa (alayhis salaam)? Isa (alayhis salaam) was taken up this is why he will say: "... when you did take me up you were the witness ..." but what about Prophet (sallallahu alayhi was'sallam)? Was he taken up and will he return like Isa (alayhis salaam)? Point here is that Prophet (sallallahu alayhi was'sallam) will be emulating a Sunnah of Nabi Isa (alayhis salaam) like we the Muslims emulate the Sunnah of Ibrahim (alayhis salaam). Like we emulate the Sunnah of Hajirah (alayhis salaam) the mother of Ishmaeel (alayhis salaam) by running on the two mountains doing Sai on the Hajj. Like we emulate her Sunnah and stone the Jamras during Hajj. These actions in reality are of other people and they have no real connection with us nor there is actual need to stone or do these things apart from symbolical and worship perspective in our Sharia. We just emulate the actions because we are instructed to. Similarly Prophet (sallallahu alayhi was'sallam) will emulate the SUNNAH OF PROPHET ISA (ALAYHIS SALAAM) FOR THE PURPOSE OF SHOWING HUMILITY TO ALLAH (SUBHANAHU WA TA'ALA) while in reality the words will have no connection with his own actual state. You may say, ARE YOU SAYING PROPHET WILL TELL A LIE? I say didn't the Quran say when Allah asked the Prophets how the Ummats recieved them and they will all say we have no knowledge. Will they then be lieing? Nope, humility and I say Prophet (sallallahu alayhi was'sallam) show humility and respect by adopting the Sunnah of Prophet Isa (alayhis salaam). [ To Be Continued ...]

I am not going to respond to poorly formatted none sense. Atleast format it properly make distinction between what i wrote and what you are writting.

Mojooda Taliban sirf Khariji nahin har ek Wahhabi Khariji heh aur Deobandiyoon meh akhsirat be Kharijiyoon kee heh. Jis waqt America aur Saudi Arab kee in ko support huwi toh phir logoon ko pata lagay ga kay yeh logh kia hen abhi sab ghaflat kee neend sohay raho. Wahhabi aur deobandi wohi acha bana huwa heh ya joh apnay mazhab kay parchar meh laga huwa heh ya dunya kay chakkar meh ya kalashinkof nahin us kay pass. Ya kalashinkof toh ho magar kissi area meh mojooda abadi kay tanasub meh ekka duka hoon. Jab yeh thora 100% meh say 25% kay qareeb hotay hen toh phir 75% waloon ko zabiya kertay hen, saboot kay tor per Somalia, Pakistan, Syria.

Mr Haqq are you going to assume we will let you get away with day light robbery? Not in here, in here we work slowly but we will definately dethrone you from throne of deception. Lets have one of the pages which you presented: http://www.islamimehfil.com/index.php?app=core&module=attach&section=attach&attach_rel_module=post&attach_id=66935 Here it is written that Thanvi said wrote in Bast Al Banan: "I have not written this khabees topic which has been attributed to me in Hassam ul Haramayn and Tamheed ul Iman. I have not written in any book that the type knowledge of unseen possessed by Prophet (sallallahu alayhi was'sallam) is like every child, every mad, every animals, every four legged animal. Far from writting this it did even as pass me as warning. Any person who believes as such or without belief explicitly or implicitly says such statement, I consider such a person out of fold of Islam because he belies the explicit evidences and insults pride of sons of Adam the Prophet (sallallahu alayhi was'sallam)." Issue is did Mr Thanvi write what is attributed to him in Hassam Ul Haramayn and Tamheed Ul Iman or wat it falsely attributed to him. We already have what Mr Thanvi claims what was falsely attributed to him. Now I would like to present to you the very statement which Mr Thanvi himself wrote from Hifz Ul Iman. I will translate the quote in Urdu. Here is Hifz ul Iman: http://www.islamimehfil.com/index.php?app=core&module=attach&section=attach&attach_rel_module=post&attach_id=4236 Translation of Hifz Ul Iman: "Then establishing ilm ghayb for Prophet (sallallahu alayhi was'sallam) if according to Zaid is correct then issue to enquire is the the knowledge of ghayb absolute or limited if limited knowledge of ghuyub are intended then what is so unique about Prophet (sallallahu alayhi was'sallam). Such knowledge of ghayb is possessed by every Tom, Harry but in fact every child, mad in fact every animal and insects because every person knows about something which is hidden from the other ..." I would like you to compare both and deduce from what he wrote wether if he compared the knowledge of Prophet (sallallahu alayhi was'sallam) with the mentioned or not. For finale comparision you have the quotes: "Then establishing ilm ghayb for Prophet (sallallahu alayhi was'sallam) if according to Zaid is correct then issue to enquire is the the knowledge of ghayb absolute or limited if limited knowledge of ghuyub are intended then what is so unique about Prophet (sallallahu alayhi was'sallam). Such knowledge of ghayb is possessed by every Tom, Harry but in fact every child, mad in fact every animal and insects because every person knows about something which is hidden from the other ..." Hifz ul Iman V.S. "I have not written this khabees topic which has been attributed to me in Hassam ul Haramayn and Tamheed ul Iman. I have not written in any book that the type knowledge of unseen possessed by Prophet (sallallahu alayhi was'sallam) is like every child, every mad, every animals, every four legged animal. Far from writting this it did even as pass me as warning. Any person who believes as such or without belief explicitly or implicitly says such statement, I consider such a person out of fold of Islam because he belies the explicit evidences and insults pride of sons of Adam the Prophet (sallallahu alayhi was'sallam)." Bast Al Banan Conclusion: Mr Thanvi lied in Bast Al Banan and he did indeed explicitly stated in Hifz ul Iman what was attributed to him in Hassam Ul Haramayn and Tamheed Ul Iman. In fact Mr Thanvi declared himself Kafir in Bast Al Banan therefore you cannot blame us. We say those who consider his statement to be in accordance with Islam such people are Kafir. Question is are you from amongst the Muslims or Kuffaar?

I did address the hadith would you please come back to the topic and reply to me.

Janab aap ko kitab say gustakhiyan nikalana per Kafir nahin kaha jahay ga balkay agar aap in ibaratoon ko Islami aur in kay likhnoon waloon ko musalman manneh gay toh zeroor aap Kafiroon meh shamil hen. Musalman honay kay leyeh kam say kam aap ko in ibaraat ka kuffria manna zeroori heh. Kamil iman ussee ka heh joh in ibarat kay likhnay waloon ko aur ibaraat ko ghair islami jannay aur ibarat ko kufria aur likhnay waloon ko Kafir. Jis ko Islam pasand heh us nay musalmanoon wala nazria rakhna heh aur jis ko Kufr us nay Kafiroon wala, Allah ka shukr heh kay ham Sunni Musalman hen aur aap ko be Musalmanoon meh honay kee niyat kerni chahyeh.

Tumara Allah aur Rasool Lahor Highcourt heh? Allah kay Nabi nay farmaya kay anqareeb essay logh niklen gay joh essee bateh keren gay joh tumaray baap dada nay nahin sunneeh hoon gee ghaliban issee hadith meh yeh be heh kay woh insaan kay roop meh shaytaan hoon gay. Joh hamara nazriya heh woh toh saddiyoon aur hazar saal pehlay say chala aa raha heh yeh joh aap ka nazriyah kay yeh gustakhi heh aap apnay baap dada say sabat ker denh. Tumaray mazhab ka batal hona is'see say ho jata heh is leyeh insaan kay roop meh shaytaan nah bano aur Islam meh puri tara dakhal ho jaho jistera ham Musalman Islam meh dakhal hen.

In bicharoon ka imaan heh hee kab kay jahay ga. Joh RasoolAllah (sallallahu alayhi was'sallam) ko Shahid manay magar dekhnay sunnay wala Shahid nah manay woh essa hee Kafir heh jesay Qadiyani Kafir hen. Qadiyani RasoolAllah (sallallahu alayhi was'sallam) ko Khatam un Nabiyeen toh mantay hen magar us kay mafoom yehni aakhiri Nabi aur Nabi ko khatam kernay wala nahin mantay. Balkay unoon nay Khatam Un Nabiyeen ko aur mafoom deh mara heh jistera Wahhabi aur Deobandi Shahid kay zahiri mafoom ko chor ker aur mafoom bata aur maan rahay hen. In hazraat ka kuffaar meh shamil hona bila shak o shuba heh bas Maulvi Hazrat in kee takfir is leyeh nahin kertay kay in bicharoon ko ilm nahin hota joh hawa in meh bari jaati heh us'see kism kee awazen nikhaltay mar jatay hen. Hazir Nazir per ikhtilaf aur baat heh aur is ko na man-nay say banda sirf Ahle Sunnat say Kharij hota heh magar RasoolAllah (sallallahu alayhi was'sallam) ko Shahid maan ker un meh Shahidoon wali sifaat ka inqar kerna sar'ri kufr heh. In meh say aksar hazraat Kufr kay murtaqib ho jatay hen keun kay yeh Shahidoon wali sifaat kay beghair behjay janay ka aqeeda rakhtay hen. In meh bot kam logh balkay nah honay kay barabar esay log hen joh Shahid mantay hen aur Shahid wali sifaat be mantay hen magar Hazir Nazir per ittifaq nahin kertay. Essay logoon meh Anwar Shah Kashmiri thah magar yeh be Kufr aur Kafiroon ka difa kerta mara lehaza Islam is ko be naseeb nahin huwa.

Prophet (sallallahu alayhi was'sallam) gave interpretation of the verse but did he negate the hearing and seeing type of witnessing? Prophet (sallallahu alayhi was'sallam) stated people will bear witness in defence of Prophets and he will bare witness upon the people. How does that mean Prophet (sallallahu alayhi was'sallam) is not hearing seeing type of witness? How does the understanding that Prophet (sallallahu alayhi was'sallam) was sent as a hearing seeing type of witness go against the Tafsir which Prophet (sallallahu alayhi was'sallam) gave? Comming to the point in which Prophet (sallallahu alayhi was'sallam) asked the companions who recited the phrase while he was leading the prayers. Does every question indicate that one needs to gain knowledge? When Allah (subhanahu wa ta'ala) asked Musa (alayhis salaam) what do you have in your hand and he replied a staff. Does that mean Allah (subhanahu wa ta'ala) didn't know what Musa (alayhis salaam) had in his hand and by asking Musa (alayhis salaam) Allah (subhanahu wa ta'ala) learnt that it was a staff. Or should we assume that Allah (subhanahu wa ta'ala) knows everything else but Allah didn't knew Musa (alayhis salaam) was carrying a staff? The hadith of Jibraeel (alayhis salaam), when he came in the form of human and enquired about, Emaan, Ihsan, etc. When Jibraeel (alayhis salaam) left then Prophet told the companions that this was Jibraeel and he came to teach you deen. Point is some time question is not asked to gain knowledge but question is asked for other purposes. In case of Musa (alayhis salaam) it was to make Musa (alayhis salaam) realize what he was carrying. Then he was asked to throw it upon the floor and the staff turned to a snake and left the area. In case of Jibraeel (alayhis salaam) he questioned Prophet (sallallahu aalyhi was'sallam) so the companions can learn about important aspects of deen. In case of Prophet's (sallallahu alayhi was'sallam) the question was asked so he steps up and companions recognize him and to tell him the good news how angels responded to his praiseworthy innovation. Imagine this, you live in a village and you perform prayers five times a day. In small village areas people know each other and recognize each other. It would be impossible for Prophet (sallallahu alayhi was'sallam) not to know and recognize the person and his voice because they live in same city and the companions performed prayers behind Prophet (sallallahu alayhi was'sallam). Prophet (sallallahu alayhi was'sallam) I see at the back has i see in the front and your outward sincerity and your inner-sincerity are not conealed from me. This is state of Prophet (sallallahu alayhi was'sallam) all the time and we interpret evidence contrary to it in light of other examples. In this case we interpreted the questioning of Prophet (sallallahu alayhi was'sallam) in light of questioning of Allah (subhanahu wa ta'ala) and Jibraeel (alayhis salaam). Let me explain the methodology involved in interpreting, we believe that Allah (subhanahu wa ta'ala) knows all ghayb and all that is apparent and this is fundamental belief. Therefore any evidence which indicates that Allah (subhanahu wa ta'ala) did not know something we interpret it to conform to fundamental teaching of aqeedah so it accords the fundamental aqeedah and not refutes it. Similarly the fundamental aqeedah regarding Prophet knowledge is that he sees at the back as he sees at the front and he knows sinerity in the hearts of believers. Now any hadith which contradicts this fundamental aqeedah we interpret it to conform to teaching of Islam. Your methodology is shaytaani methodology because you are attemtping to undermine a fundamental aspect of aqeedah with indirect evidence. Why don't you undermine Allah knowing everything by point of Musa (alayhis salaam) carrying staff in his hand? You will not undermine basic aqeedah of Allah knowing evryhting with Musa (alayhis salaam) example but you are willing to and wanting to undermine the basic/fundamental aqeedah regarding Prophet (sallallahu alayhi was'sallam) by using his question as example? Foolish people like you who do not know the asool of religion engage in such foolishness. We the Muslims understand that if a verse/hadith goes against fundamental aqeedah we interpret the verse/hadith to conform to fundamental aqeedah. We the Muslims do not refute the fundamental aqeedah as a result of verse/hadith.

Most of the material which you have brought up has been discussed in the following dicussion with a brother. Just visit the thread, and if you have any specific text, hadith, verse which you think is strong proof against Hadhir Nadhir please refer it to me via private message. Note I will not be dealing with copy paste jobs. I know exactly where you copied the English material from and trust me its not very impressive. For sake of your hereafter stop copy pasting material and give the brain a chance to understand the matters your self. http://www.islamimehfil.com/topic/20344-discussion-hadhir-nadhir/ Most of the material which you have copy pasted has been already been discussed in the link.

salam alayqum wa rahmahtullah wa barakaat, baee teen email behjay thay.