MuhammedAli

Salam alayqum, Hazrat Hadith e mubarka meh aya heh kay shaytan ka qarn Dhil khuwaisira kee nasal say niklay ga. Kia Muhammad bin Abdul Wahhab kee tafseeli shajra mil sakta heh aur dhil khuwaisira ka tafseeli shajra kia Ulamah nay mafooz keeya thah ya nahin. Hazrat agar aap is maslay meh madad farma saktay hen toh zeroor itla keryeh ga.

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Salam alayqum wa rahmatullah wa barakaat, Brother in sha allah ta'ala ul aziz joh kuch meh nay likha heh aur joh references istimal keeyeh hen un ka link aur material quote ker deeya heh. Meh wohi material istimal kerta hoon joh aam tor per net say mil jahay. Koshish kerta hoon kay sakhsi kitaboon ka reference nah ho balkay dalahil ahadith aur Quran say hoon joh asaani say dastiyab hen. Agar reference doon aur scan nah ho toh meray pass yah toh sari kitab hogi ya scan page, ya weblink nah pesh keroon toh aur baat heh agar zeeroorat peray kissi cheez kee toh talb ker lenh. Koshish kerta hoon kay har reference ho magar kuch ignore kerna perta heh uploading maghzmari kee waja say. Magar abh in sha allah aynda articles meh scan pages waghera add ker doon ga. Jin pichloon meh nahin agar aap ko kissi kee zeroorat ho toh zeroor talab ker lenh.

Salam alayqum wa rahmatullah wa barakaat, jazak allah khair brother. I will email you all of my articles ... please check your email.

Salam alayqum wa rahmatullah wa barakaat, I have around 65 articles which are currently not online. I am looking for a brother who can upload these articles on the English secntion of Islamimehfil. If you are interested in the task please let pm me with ur email adress and I will send you all the articles jazakallah khair.

Introduction: While Prophet (sallallahu alayhi was’sallam) was distributing spoils of war amongst the companions, Dhul Khuwaisira accused Prophet (sallallahu alayhi was’sallam) being unjust. The Ahadith record that Hadhrat Umar and Hadhrat Khalid bin Waleed sought permission to kill him but Prophet (sallallahu alayhi was’sallam) did not permit his killing. When Dhul Khuwaisira was leaving Prophet (sallallahu alayhi was’sallam) foretold that group of Satan will descend from Dhul Khuwaisira’s posterity. Dhil Khuwaisira at-Tamimi belonged to the first group of Khawarij. Dhul Khuwaisira Disrespects Prophet (sallallahu alayhi was’sallam): Hadith records Hadhrat Ali (radiallah ta’ala anhu) was sent to replace Hadhrat Khalid bin Waleed (radiallah ta’ala anhu) who was fighting in Yemen.[1] As spoils of wars Hadhrat Ali (radiallah ta’ala anhu) sent gold ore[2] and silver[3] in a leather bag which Prophet (sallallahu alayhi was’sallam) distributed amongst four persons: “Al-Aqra' bin Habis Al-Hanzali from the tribe of Mujashi, 'Uyaina bin Badr Al-Fazari, Zaid At-Ta'i who belonged to (the tribe of) Bani Nahban, and 'Alqama bin Ulatha Al-'Amir who belonged to (the tribe of) Bani Kilab.” [Ref: Bukhari, B55, H558] When Prophet (sallallahu alayhi was’sallam) finished distribution: “… the Quraish and the Ansar became angry and said, "He gives the chief of Najd and does not give us." [Ref: Bukhari, B55, H558] “A person from among his (Prophet's) Companions said: We had a better claim to this (wealth) than these (persons).” [Ref: Muslim, B5, H2319] When Prophet (sallallahu alayhi was’sallam) heard of this he then explained his decision: “Will you not trust me, whereas I am a trustee of Him Who is in the heaven? The news comes to me from the heaven morning and evening.”[4] [Ref: Muslim, B5, H2319] "I just wanted to attract and unite their hearts (make them firm in Islam)." [Ref: Bukhari, B93, H527] “I have done it with a view to conciliating them.” [Ref: Muslim, B5, H2318] This incident took place when Prophet (sallallahu alayhi was’sallam) was returning from the battle of Hunayn which was fought against Hawazin tribe. A man met Prophet (sallallahu alayhi was’sallam) at Al Jirana. The Ahadith describe the man: “Then a man with sunken eyes, prominent checks, a raised forehead, a thick beard and a shaven head, came …” [Ref: Bukhari, B55, H558] In an another hadith the addition of tucked up loin cloth is made: “Then there stood up a person with deep sunken eyes, prominent cheek bones, and elevated forehead, thick beard, shaven head, tucked up loin cloth, and …” [Ref: Muslim, B5, H2319] “There got up a man with sunken eyes, raised cheek bones, raised forehead, a thick beard, a shaven head and a waist sheet that was tucked up and …” [Ref: Bukhari, B59, H638] On the decision of Prophet (sallallahu alayhi was’sallam) to give gold ore to tribal leaders of Najd. The described man showed his displeasure by saying: "Be afraid of Allah, O Muhammad!" [Ref: Bukhari, B55, H558] “Muhammad, do justice.” [Ref: Muslim, B5, H2316] “Messenger of Allah, fear Allah!” [Ref: Muslim, B5, H2319] In response to him Prophet (sallallahu alayhi was’sallam) said: “Woe to thee. Do I not deserve most to fear Allah amongst the people of the earth?” [Ref: Muslim, B5, H2319] “Woe be upon thee, who would do justice if I do not do justice, and you would be very unfortunate and a loser if I do not do justice.” [Ref: Muslim, B5, H2316] Prophet (sallallahu alayhi was’sallam) states he has been sent as most trustworthy person on earth and Allah (subhanahu wa ta’ala) entrusted to him the earth: “If I disobey Allah, who would then obey Him? Have I not been (sent as the) most trustworthy among the people of the world? Yet you do not repose trust in me.” [Ref: Muslim, B5, H2318] "Who would obey Allah if I disobeyed Him? (Is it fair that) Allah has trusted all the people of the earth to me while, you do not trust me?" [Ref: Bukhari, B55, H558] The man did not respond to Prophet (sallallahu alayhi was’sallam) and left the gathering. Identity Of Man Who Insulted Prophet (sallallahu alayhi was’sallam): From Ahadith we understand that the name of man who insulted Prophet (sallallahu alayhi was’sallam) was Abdullah bin Dhil Khuwaisira and he was from the tribe of Banu Tamim, hence the addition of appellation; at-Tamimi (i.e. the Tamimi). The Ahadith record the identity of the man: “While the Prophet was distributing [spoils of war] one day, Dhul Khuwaisira, a man from the tribe of Bani Tamim, said, "O Allah's Apostle! Act justly."[5] [Ref: Bukhari, B73, H184] Addition of Abdullah is made to his name in the following Hadith: “While the Prophet was distributing [spoils of war] “Abdullah bin Dhil Khuwaisira At-Tamimi came and said, "Be just, O Allah's Apostle!" [Ref: Bukhari, B84, H67] Companions Seek Permission To Kill This Khariji: The companions of Prophet (sallallahu alayhi was’sallam) took notice of Abdullah bin Dhil Khuaisira at-Tamimi an-Najdi’s insult and sought permission to kill him. Hadhrat Umar (radiallah ta’ala anhu) sought permission: “Woe be upon thee I Who would do justice, if I do not do justice? You would be unsuccessful and incurring a loss, if I do not do justice. Upon this Umar b. Khattab (Allah be pleased with him) said: Messenger of Allah, permit me to strike off his neck.” [Ref: Muslim, B5, H2323] According to another hadith Hadhrat Khalid bin Waleed (radiallah ta’ala anhu) also sought permission to behead Abdullah bin Dhil Khuwaisira at-Tamimi: “He (the Holy Prophet) said: Woe to thee. do I not deserve most to fear Allah amongst the people of the earth? That man then returned. Khalid b. Walid then said: Messenger of Allah, should I not strike his neck? Upon this he (the Holy Prophet) said: Perhaps he may be observing the prayer.” [Ref: Muslim, B5, H2319] Another hadith records Hadhrat Umar bin Khattab sought permission and it was followed by Hadhrat Khalid bin Waleed. In this hadith it is recorded Prophet (sallallahu alayhi was’sallam) also explicitly refused to permit beheading of Abdullah bin Dhil Khuwaisira: “There stood up 'Umar b. Khattab (Allah be pleased with him), and said: Should I not strike his neck? Upon this he said: No. Then he turned away, and Khalid the Sword of Allah stood up against him, and said: Prophet of Allah. Shall I not strike off his neck? He said, No, and then said …” [Ref: Muslim, B5, H2320] This Abdullah bin Dhil Khuwaisira at-Tamimi was killed while fighting on the side of the Khawarij – along side his ‘pious’ companions, against Hadhrat Ali (radiallah ta’ala anhu). The hadith which establishes the mentioned begins with: “While the Prophet was distributing something, 'Abdullah bin Dhil Khawaisira At-Tamimi came and said, "Be just, O Allah's Apostle!" The Prophet said, "Woe to you! Who would be just if I were not?" 'Umar bin Al-Khattab said, "Allow me to cut off his neck!" Prophet (sallallahu alayhi was’sallam) goes on to state about Abdullah bin Dhil Khuwaisira and his Khariji companions: “The Prophet said, "Leave him, for he has companions, and if you compare your prayers with their prayers and your fasting with theirs, you will look down upon your prayers and fasting, in comparison to theirs. Yet they will go out of the religion as an arrow darts through the game's body in which case, …” Then Prophet (sallallahu alayhi was’sallam) gives description of the hand of Dhil Khuwaisira at-Tamimi’s hand and tells that these people i.e. – Khawarij will appear when there will be difference among people i.e. – difference between companions of Prophet (sallallahu alayhi was’sallam). This difference was between Hadhrat Ali (radiallah ta’ala anhu) and Hadhrat Muawiyah (radiallah ta’ala anhu) and Khawarij disapproved the arbitration: “The sign by which these people will be recognized will be a [black] man[6] whose one hand (or breast) will be like the breast of a woman (or like a moving piece of flesh). These people will appear when there will be differences among the people (Muslims)." Then Hadhrat Abu Sa’id Khudri (radiallah ta’ala anhu) goes on to say: “I testify that I heard this from the Prophet and also testify that 'Ali killed those people while I was with him. The man with the description given by the Prophet was brought to 'Ali.” The description was of hand which would resemble breast of woman and the following verse revealed about this man i.e. – Dhil Khuwaisira at-Tamimi: The following Verses were revealed in connection with that very person: “And among them are men who accuse you (O Muhammad) in the matter of (the distribution of) the alms.” (9:58) [Ref: Bukhari, B84, H67] Descendant of This Man Will Form A Khariji Sect: Hadhrat Khalid bin Waleed (radiallah ta’ala anhu) remonstrated with Prophet (sallallahu alayhi was’sallam) after Abdullah bin Dhil Khuwaisira at-Tamimi left the gathering: “Then that man went away. Khalid bin Al-Wahd said, "O Allah's Apostle! Shall I chop his neck off?" Prophet (sallallahu alayhi was’sallam) declined his request and said that he may perform Salah. To which Hadhrat Khalid bin Waleed (radiallah ta’ala anhu) said: "Numerous are those who offer prayers and say by their tongues what is not in their hearts." In response to which Prophet (sallallahu alayhi was’sallam) said: "I have not been ordered (by Allah) to search the hearts of the people or cut open their bellies." Then regarding Abdullah bin Dhil Khuwaisira at-Tamimi Prophet (sallallahu alayhi was’sallam) said: "From the offspring of this (man there will come out (people) who will recite the Qur'an continuously and elegantly but it will not exceed their throats. They would go out of the religion (i.e. Islam) as an arrow goes through a game's body." [Ref: Bukhari, B59, H638] Prophet (sallallahu alayhi was’sallam) further added about the off-spring of Abdullah bin Dhil Khuwaisira at-Tamimi: "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] Another version of the hadith adds detail to the above: “Upon this the Messenger of Allah (may peace be upon him), said: From this very person's posterity there would arise people who would recite the Qur'an, but it would not go beyond their throat; they would kill the followers of Islam and would spare the idol-worshippers. They would glance through the teachings of Islam so hurriedly just as the arrow passes through the prey. If I were to ever find them I would kill them like 'Ad.” [Ref: Muslim, B5, H2318] Another hadith points out that Dhil Khuwaisira at-Tamimi had companions who were so outwardly pious that even companions would be ashamed of their own deeds of worship: “Leave him, for he has friends (who would outwardly look to be so religious and pious) that everyone among you would consider his prayer insignificant as compared with their prayer, and his fast as compared with their fasts.” [Ref: Muslim, B5, H2323] Companions Of Dhil Khuwaisrira And His Off-Spring: The evidence establishes that Abdullah bin Dhil Khuwaisira at-Tamimi was present with his companions (i.e. Khawarij) during the life time of Prophet (sallallahu alayhi was’sallam). Prophet (sallallahu alayhi was’sallam) also foretold that from the off-spring of this man a group will emerge who will behave as mentioned in the hadith. This establishes that the Khawarij and the off-spring of Abdullah bin Dhil Khuwaisira at-Tamimi are two different groups. One group is compromised of Khawarij and they are said by Prophet (sallallahu alayhi was’sallam) to be companions of Abdullah bin Dhil Khuwaisira at-Tamimi; “Leave him, for he has friends (who would outwardly look to be so religious and pious) that everyone among you…”, and the other are his off-spring: “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 …” Prophet (sallallahu alayhi was’sallam) categorically stated: “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 proves Khawarij will continue emerge until last of them appears in time of Dajjal and at least one sect from all these manifestations will be from the off-spring of Dhil Khuwaisira which Prophet (sallallahu alayhi was’sallam) informed his Ummah about. The Tribe Of Dhil Khuwaisira: It is quite difficult to pin point an exact region where Banu Tamim were located. Estimation is that Banu Tamim was situated between the modern cities of Dammam [Eastern boundary], Al Aflaj [Southern boundary], Afif [Western boundary] and Hafar Al Batin [Northern boundary]. It would be safe to state Banu Tamim were historically located in the central Saudi region of Najd because this area is roughly compromised of historical Najd. From this we can also deduce that Dhil Khuwaisira at-Tamimi was also resident of Najd due to location of tribe. Recap, it was established that Abdullah bin Dhil Khuwaisira at-Tamimi was from Khawarij and Prophet (sallallahu alayhi was’sallam) foretold that Khawarij will continue to appear until last of them joins with Dajjal. In addition to this it was established that at least one group from the Khawarij will be from off-spring of Abdullah bin Dhil Khuwaisira at-Tamimi an-Najdi. Prophet (sallallahu alayhi was’sallam) did not make dua for Najd despite repeated requests: “The Prophet said, "O Allah! Bestow your blessings on our Sham! O Allah! Bestow your blessings on our Yemen." The People said, "And also on our Najd." He said, "O Allah! Bestow your blessings on our Sham! O Allah! Bestow your blessings on our Yemen." The people said, "O Allah's Apostle, and also on our Najd." Prophet (sallallahu alayhi was’sallam) ignored the repeated requests and foretold the group of Satan will emerge from Najd: “I think the third time the Prophet said, "There (in East) is the place of earthquakes and afflictions and from there comes out the group of Satan." [Bukhari, Book 88, Number 214] This hadith stipulates that group of Satan (i.e. Khawarij) will emerge from Najd and group that emerged from Najd was of Muhammad bin Abdul Wahhab. He is also a descendant of Abdullah bin Dhil Khuwaisira at-Tamimi an-Najdi. Hadith also records minions of Shaytan will shave their head: “Sahl b. Hunaif reported Allah's Apostle (may peace be upon him) as saying: There would arise from the east a people with shaven heads.” [Ref: Muslim, B5, H2338] Followers of Muhammad bin Abdul Wahhab shaved the heads[7] of his followers and his followers continue to fold their trousers/shalwar around the waist like Abdullah bin Dhil Khuwaisira. Another sign of Satan’s group was that they will kill the Muslims. Muhammad bin Abdul Wahhab legalized killing of Muslims [on pretext of Shirk] just as Khawarij legalized the killing of companions [on pretext of Shirk].[8] In one hadith Prophet (sallallahu alayhi was’sallam) told of his anguish a man who would personify Islam due to his devotion to Quran and then he would disregard it’s teaching. He will then attack his neighbor accusing his Muslim brother of committing Shirk. Prophet (sallallahu alayhi was’sallam) said the one being attacked will be innocent, the one charging his Muslim brother and attacking him with sword in reality will be guilty of Shirk.[9] Muhammad bin Abdul Wahhab’s devotion to Quran[10] is evident from reading of his books which are filled with passages from Quran. Yet his devotion turned to anger when he combined his devotion with methodology of Khawarij and accused Muslims of worshiping idols etc. He then proceeded to legalize the killing of Muslims which was forbidden by Allah (subhanahu wa ta’ala) and beloved Prophet (sallallahu alayhi was’sallam). Thus Muhammad bin Abdul Wahhab and those who followed him as well as those who acted on his teachings became apostates.[11] Conclusion: Abdullah bin Dhil Khuwaisira at-Tamimi was resident of historical central province of Najd. This is due East of Madinah and consists of region around Saudi capital Riyadh. Muhammad bin Abdul Wahhab emerged from this region of Najd[12] and charged Muslims of Arabian Peninsula of being guilty of major Shirk. On the basis of this charge he legalized the killing of Muslims. Prophet (sallallahu alayhi was’sallam) had prophesized the murder of Muslims at the hands of Khawarij and Muhammad bin Abdul Wahhab those who followed his teachings were fulfillment of this prophesy. No sect has emerged from Najd who has resorted to killing Muslims apart from Muhammad bin Abdul Wahhab and his followers popularly known as Wahhabi’s, self proclaimed Salafi’s. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi Footnotes: - [1] “Allah's Apostle sent us to Yemen along with Khalid bin Al-Walid. Later on he sent Ali bin Abi Talib in his place. The Prophet said to 'Ali, "Give Khalid's companions the choice of either staying with you (in Yemen) or returning to Medina." I was one of those who stayed with him (i.e. Ali) and got several Awaq of Gold from the war booty.” [Ref: Bukhari, B59, H636] - [2] “When 'Ali was in Yemen, he sent some gold in its ore to the Prophet. The Prophet distributed it among Al-Aqra' bin Habis Al-Hanzali who belonged to Bani Mujashi, 'Uyaina bin Badr Al-Fazari, 'Alqama bin 'Ulatha Al-'Amiri, who belonged to the Bani Kilab tribe and Zaid AI-Khail At-Ta'i who belonged to Bani Nabhan.” [Ref: Bukhari, B93, H527] “Ali (Allah be pleased with him) sent some gold alloyed with dust to the Messenger of Allah (may peace be upon him), and the Messenger of Allah (may peace be upon him) distributed that among four men, al-Aqra b. Habis Hanzali and Uyaina b. Badr al-Fazari and 'Alqama b. 'Ulatha al-'Amiri, then to one person of the tribe of Kilab and to Zaid al-Khair al-Ta'l, and then to one person of the tribe of Nabhan.” [Ref: Muslim, B5, H2318] “Ali b. Abu Talib sent to the Messenger of Allah (may peace be upon him) from Yemen some gold alloyed with clay in a leather bag dyed in the leaves of Mimosa flava. He distributed it among four men. 'Uyaina b. Hisna, Aqra' b. Habis and Zaid al-Khail, and the fourth one was either Alqama b. 'Ulatha or 'Amir b. Tufail.” [Ref: Muslim, B5, H2319] - [3] “Jabir b. Abdullah reported that a person came to the Messenger of Allah (may peace be upon him) at Jirana on his way back from Hunain, and there was in the clothes of Bilal some silver. The Messenger of Allah (may peace be upon him) took a handful out of that and bestowed it upon the people. He (the person who had met the Prophet at Ji'rana) said to him: Muhammad, do justice.” [Ref: Muslim, B5, H2316] - [4] Bukhari records it; "Don't you trust me though I am the truth worthy man of the One in the Heavens, and I receive the news of Heaven (i.e. Divine Inspiration) both in the morning and in the evening?" [Ref: Bukhari, B59, H638] - [5] “While we were with Allah's Apostle who was distributing [spoils of war], there came Dhu-l-Khuwaisira, a man from the tribe of Bani Tamim and said, "O Allah's Apostle! Do Justice." [Ref: Bukhari, B56, H807] “Abu Sai'd al-Khudri reported: When we were in the company of the Messenger of Allah (may peace be upon him) and he was distributing the spoils of war, there came to him Dhul-Khuwaisira, one of Banu Tamim. He said: Messenger of Allah, do justice.” [Ref: Muslim, B5, H2323] - [6] “They would be recognized by the presence of a black man among them whose upper arms would be like a woman's breast, or like a piece of meat as it quivers, and they would come forth at the time when there is dissension among the people.” [Ref: Muslim, B5, H2323] - [7] Due to secularization the Wahhabi’s no longer completely shave their heads as they did in the past. Now hair styling and gelling has got to them but in past especially in the life time of Muhammad bin Abdul Wahhab he strictly enforced shaven head policy. - [8] When Hadhrat Ali (radiallah ta’ala anhu) appointed Hadhrat Musa Al Ash’ari (radiallah ta’ala anhu) as a arbiter between himself and Hadhrat Amir Muawiyah (radiallah ta’ala anhu). A group from his army accused him of committing Shirk. According to methodology of Khawarij Hadhrat Ali (radiallah ta’ala anhu) gave the right of Allah (subhanahu wa ta’ala) to a creation. Putting it in other words; appointing a arbiter in the belief of Khawarij was akin to appointing a god besides Allah (subhanahu wa ta’ala). On the basis of this they made takfir of companions and legalized the murder of companions as well as seizing the property of companions. - [9] “... 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] - [10] His knowledge of Quran did not benefit him just as the knowledge of Quran did not benefit the Khawarij. His misfortune was that he interpreted the Quran without considering the Ahadith of Prophet (sallallahu alayhi was’sallam). He employed the methodology of Khawarij: - applied the understanding verses upon Muslims which were revealed regarding polytheists and charged the Muslims of guilty of major Shirk. Despite many Ahadith of Prophet (sallallahu alayhi was’sallam) clearly indicated that the Muslims of Arabian Peninsula in specific and Muslim Ummah in general will not commit major Shirk. Major Shirk will only return to Arabian Peninsula until after blowing of the wind which will take life of all Muslims leaving the disbelievers behind who then will revert to religion of their forefathers. From prophetic Ahadith it is clear that Muslim Ummah as whole is protected from major Shirk. As a consequence of his deviant methodology Muhammad bin Abdul Wahhab failed to adhere to the clear teaching of Prophet (sallallahu alayhi was’sallam) and paved his own heretical path to hellfire for eternity. - [11] Prophet (sallallahu alayhi was’sallam) is reported to have said: "Do not revert to disbelief after me by striking (cutting) the necks of one another." [Ref: Bukhari, B88, H198] “Let the people keep quiet and listen. Then he said (addressing the people), "Do not (become infidels) revert to disbelief after me by striking the necks (cutting the throats) of one another (killing each other)." [Ref: Bukhari, B3, H122] Prophet (sallallahu alayhi was’sallam) is reported to have said regarding the region in the East (i.e. Najd) Of Madinah: "The main source of disbelief is in the east. Pride and arrogance are characteristics of the owners of horses and camels, and those Bedouins who are busy with their camels and pay no attention to Religion; while modesty and gentleness are the characteristics of the owners of sheep." [Ref: Bukhari, B54, H520] - [12] Muhammad bin Abdul Wahhab was born in the beginning of 17th century in Uyayna. Al-Uyayna is located around 30km North West of Riyadh. He moved to Makkah and Madinah for purpose of study. In his studies in Makkah and Madinah he was noted for his heretical leanings and mischievous mind. Later he travelled to Iraq for further studying religion and it was in Iraq where he started his mission of takfir of Muslims. Educated estimate is that Muhammad bin Abdul Wahhab adopted Khawarij methodology during his studies in Iraq. The evidence for this is that during his studies in Arabian Peninsula he did not accuse Muslims of Shirk. In ar-Rasa’il ash- Shaykhiyyah Muhammad bin Abdul Wahhab accused all his teachers and the scholars of Najd as well as Arid (i.e. region around Najd including Makkah, Madinah) not knowing Tawheed – quoting, not knowing meaning of; la ilaha il Allah. From this it is clear that his source of knowledge of Tawheed/Shirk and principles involved in determining major Shirk came from out side of Arabian Peninsula. Only known place out side of Arabian Peninsula Muhammad bin Abdul Wahhab visited to gain knowledge is reported and popularly stated by Wahhabi’s is Iraq. Ahya.org contains biography of Muhammad bin Abdul Wahhab in English written by Ibn Baz. Ibn Baz names Basra as city of study where Muhammad bin Abdul Wahhab studied. The following four Khariji sects emerged from Basra; Ibadiyyah, Sufriyyah, Najadat and Azariqa. Therefore remnants of Khawarij must have lurked in Basra and Iraq in general. My assumption is that Muhammad bin Abdul Wahhab in Iraq i.e. Basra consorted or debated or studied with Khawarij. As a result he turned against traditional Islamic education which he had received in Arabian Peninsula and adopted Khariji methodology of determining Shirk. This would explain why he returned from Iraq as a rabid Takfiri and why he was delusional to think he is the only scholar who knew Tawheed in Arabian Peninsula. The minion of Shaytan was so brazen in his attack on the Muslims that he discredited the creed of Tawheed of all Muslims of Arabian Peninsula including his teachers and teachers of his teachers. Even though the Prophet (sallallahu alayhi was'sallam) had foretold that Satan will not be worshiped in Arabian Peninsula. Those who know the Quran will immediately realize this means idols will not be worshiped by Muslims in Arabian Peninsula: "Jabir reported: I heard Allah's Apostle (may peace be upon him) as saying: Verily, the Satan has lost all hopes that the worshippers would ever worship him in the peninsula of Arabia, but he (is hopeful) that he would sow the seed of dissension amongst them." [Ref: Muslim, B39, H6752] The Arabic word Musalloon (i.e.worshippers) is prefixed with al as in al-musalloon (i.e. the worshippers). According to the Arabic rules of grammar addition of al to Musalloon determines that worshipers are not common but a specific type of worshipers. Now there are two possibilities Muslim and none-Muslim. If one argues the word al-Musalloon refers to non-Muslims not ever worshiping idols in Arabian Peninsula. Then this is refuted by clear Ahadith in which Prophet (sallallahu alayhi was'sallam) foretold that al-Laat, al-Uzza, Dhi al-Khalasa will be worshiped on Arabian Peninsula. If the Hadith is understood to mean; [Muslim] worshippers not worshiping idols in Arabian Peninsula, then this is established with evidence. Prophet (sallallahu alayhi was'sallam) has foretold that all Muslims will die by a wind which Allah will send and the remaining people (i.e. disbelievers) would revert to idolatry. Therefore the Arabic word al-Musalloon means Muslim worshipers. Hence Muhammad bin Abdul Wahhab's allegation against the Muslims was a transgression against Islam. He declared Muslims as Mushrikeen and his saying his contempory Muslims are worse in Shirk then polytheists of Makkah were batal allegations. His charges of Shirk and mass nullification of Tawheed of Muslims [and with it their Islam] all returns upon him and those who adhere to his teachings. As a result, Muhammad bin Abdul Wahhab, those who followed him and those who follow his teachings have left the fold of Islam for Kufr. Chosen for them selves the fire of hell in which they will burn for eternity and invite others to it.

Salam alayqum baee ghaliban kuch istera kee kitab thee meh nay bee bot talash kee yaad nahin ata kahan pari aur book ka naam be yaad nahin. Wesay joh risala likha heh is meh mujjay shajra nasab hadoora lagta heh. Mujjay reliable nahin lagta keun kay bot kam logh shamil hen. Kam say kam 25 baap dada toh honay chahyeh. Keun kay 1200 saal kee history heh agar har 100 saal meh 3 generations ka hisaab be ho toh tab bee 36 banti hen. Ek banda 30 saal kee umar meh shadi kerta heh aur phir us ka beta 30 saal kee umar meh shadi kerta heh aur phir us ka beta 30 saal kee umar meh shadi kerta heh toh 100 meh teen generation banti hen. Aur yeh toh bilqul liberal tarika heh warna haqiqi tor per puranay zamanoon meh logh jald shadi ker letay thay... Chalen is ka kohi khaas ilaaj nahin. Agar ulamah nay Dhil Khuwaisira ka shajra mafooz rakha hota toh phir asani hoti.

Salam alayqum wa rahmatullah wa barakaat, Khadim nay kissi kitab meh Muhammad bin Abdul Wahhab ka shajra e nasab dekha thah jis meh us ka nasab Abdullah bin Dhil Khuwaisira at-Tamimi say milta heh. Agar kissi ko maloom ho toh please share keren.

IMPORTANT NOTE: Wahhabiyyah ka Firqa Najdiyyah aur Shaytaan ka giro honay per Ahle Sunnat Wal Jammat meh ittifaq heh. Magar joh kuch meh in do batoon kay ilawa likh raha hoon yeh meri apni tehqeeq thee aur meray apnay nazriat hen. Is leyeh is ko Jammat e Ahle Sunnat ka mowaqif nah tehraye ga yeh meray infiradi aur tehqeeq nazriyaat hen.Kafi arsa pehlay kissi website per say khadam nay fatwah leeya thah Wahhabiyoon ko qatal kernay ka toh joh Mufti Sahib thay unoon nay is ko na-jaiz tehraya thah. Ghaliban un ka mowaqif thah kay yeh duty hakam e waqt kay wastay heh awaam kay wastay nahin. Dosri bat yeh thee kay kohi Islami hakumat qaim nahin is leyeh is par kohi amal nahin ker sakta. Agar woh mujjay Fatwah millah toh zeroor share ker doon ga. Dalahil ko smajnay kay leyeh chand zeroori points ko zehn nasheen ker lenh. Wahhabi firqa Najd say nikla aur dunya meh pehla heh aur Najd Madinah aur Makkah say mashrik kee janab heh. Saudi Arab ka Shaher Riyadh Najd meh heh. Pehlay Najd kay mutaliq RasoolAllah (sallallahu alayhi was'sallam) ka farman: Narrated Ibn 'Umar: The Prophet said, "O Allah! Bestow Your blessings on our Sham! O Allah! Bestow Your blessings on our Yemen." The People said, "And also on our Najd." He said, "O Allah! Bestow Your blessings on our Sham! O Allah! Bestow Your blessings on our Yemen." The people said, "O Allah's Apostle! And also on our Najd." I think the third time the Prophet said, "There (in East) is the place of earthquakes and afflictions and from there comes out the group of Satan." [Bukhari, Book 88, Number 214] Narrated Ibn 'Umar: (The Prophet) said, "O Allah! Bless our Sham and our Yemen." People said, "Our Najd as well." The Prophet again said, "O Allah! Bless our Sham and Yemen." They said again, "Our Najd as well." On that the Prophet said, "There will appear earthquakes and afflictions, and from there will come out the group of Satan." [Bukhari, Book 17, Number 147] Ek aur hadith meh heh kay RasoolAllah (sallallahu alayhi was'sallam) nay Masjid e Nabvi say Hadhrat Aysha (radiallah ta'ala anha) kay gar kee taraf ishara ker kay farmaya kay shaytaan ka giro Hadhrat Aysha (radiallah ta'ala anha) kay gar kee taraf heh: Narrated 'Abdullah: The Prophet stood up and delivered a sermon, and pointing to 'Aisha's house, he said thrice, "Affliction (will appear from) here," and, "from the side, where Satan's group will come out." [sahih Bukhari, Book 53, Hadith 336] Abh Masjid e Nabvi kay mimbar say Hadhrat Aysha (radiallah ta'ala anha) kay gar kee taraf point kee jahay toh phir ishara khaas Riyadh kay qareebi ilaqay kee taraf banta heh. Is say maloom huwa kay Najd exactly/due East heh. Aur jahan say Muhammad bin Abdul Wahhab nay Wahhabism ko ijad keeya woh bi bilqul is'see direct kee taraf heh aur sirf ek hee firqa nikla heh jis nay musalmanoon ko qatal keeya jesa kay hadith meh bataya gaya thah kay shaytaan ka giro kay perwahi kernay walay musalmanoon ko qatal keren gay. Abh is giro kay baray meh RasoolAllah (sallallahu alayhi was'sallam) ka farman yeh heh kay yeh logh Kafir hen: Sahih Muslim, Book 001, Number 0087: It is narrated on the authority of Abu Huraira that the Messenger of Allah (may peace and blessings be upon him) remarked: The gathering of unbelief is towards the East and the pride and conceitedness is found among the owners of horses and camels who are rude and uncivil, people of the tents, and tranquillity is found among those who rear goats and sheep. Narrated Abu Huraira: Allah's Apostle said, "The main source of disbelief is in the east. Pride and arrogance are characteristics of the owners of horses and camels, and those bedouins who are busy with their camels and pay no attention to Religion; while modesty and gentleness are the characteristics of the owners of sheep." (Bukhari, Book #54, Hadith #520) Ek aur hadith meh RasoolAllah (sallalahu alayhi was'sallam) ka farman naqal heh kay in logoon kay dil reham say khali hoon gay: Bukhari, Book 56, Hadith 702: Narrated Abi Mas'ud: 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." Sahih Muslim, Book 001, Number 0083: It is narrated on the authority of Ibn Mas'ud that the Apostle of Allah (may peace and blessings be upon him) pointed towards Yemen with his hand and said: 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) where emerge the two horns of Satan, they are the tribes of Rabi'a and Mudar. In logoon kay dilloon ka reham say khali honay ka saboot yeh heh kay inoon nay musalmanoon ko bey-dardi say qatal keeya aur musalman auratoon ko apnay uper halal keeya yehni inoon nay shadi shuda musalman auratoon kay sath jinsi ziyadtiyan keen. Musalmanoon ka maal aur khoon aur maal aur musalman aurateh apnay leyeh halal jani. Aur aaj kay dawr meh aap jidr be nazr dorahen har taraf Wahhabiat ya Wahhabiat kee ideology say impress logoon ka fitna heh. Syria meh joh huwa Wahhabi ker rahay hen, Pakistan meh joh ho raha heh ghair muqallid wahhabi aur Hanbali Wahhabi (i.e. Deobandi) ker rahay hen, Somalia meh joh ho raha heh Wahhabi ker rahay hen, Bangladesh meh joh abhi hona shoroon huwa heh Wahhabi ker rahay hen, Saudi Arab meh joh huwa Wahhabioon nay keeya. Libya meh joh huwa Wahhbiyoon nay keeya. Musalmanoon ka dushman aur Kafiroon kee policy ko taqmeel taq paunchanay walay Wahhabi hen. Suicide bombing, musalmanoon kay sar qatna, mazarat e awliyah par bomb dakay, sab kuch Wahhabi ker rahay hen. In kee is darind-gee aur saffaqi kee waja say RasoolAllah (sallallahu alayhi was'sallam) nay Wahhabiyoon kay Qatal kee khawaish kee aur farmaya kay agar meh un zamanay meh hota toh un ko qom e Thamud kee tera qatal kerta yehni bilqul un ka naam o nisaan mita deta jesy Thamud ka nam o nishan mita deeya gaya thah: Narrated Ibn 'Abbas: The Prophet said, "I have been made victorious with As-Saba (i.e. an easterly wind) and the people of 'Ad were destroyed by Ad-Dabur (i.e. a westerly wind)." Narrated Abu Said: Ali sent a piece of gold to the Prophet who distributed it among four persons: Al-Aqra' bin Habis Al-Hanzali from the tribe of Mujashi, 'Uyaina bin Badr Al-Fazari, Zaid At-Ta'i who belonged to (the tribe of) Bani Nahban, and 'Alqama bin Ulatha Al-'Amir who belonged to (the tribe of) Bani Kilab. So the Quraish and the Ansar became angry and said, "He (i.e. the Prophet, ) gives the chief of Najd and does not give us." The Prophet said, "I give them) so as to attract their hearts (to Islam)." Then a man with sunken eyes, prominent checks, a raised forehead, a thick beard and a shaven head, came (in front of the Prophet ) and said, "Be afraid of Allah, O Muhammad!" The Prophet ' said "Who would obey Allah if I disobeyed Him? (Is it fair that) Allah has trusted all the people of the earth to me while, you do not trust me?" Somebody who, I think was Khalid bin Al-Walid, requested the Prophet to let him chop that man's head off, but he prevented him. When the man left, the Prophet said, "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 (i.e. they will recite like parrots and will not understand it nor act on it), 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, Book 55, Number 558] Bukhari, Book 93, Number 527: Narrated Abu Said Al-Khudri: When 'Ali was in Yemen, he sent some gold in its ore to the Prophet. The Prophet distributed it among Al-Aqra' bin Habis Al-Hanzali who belonged to Bani Mujashi, 'Uyaina bin Badr Al-Fazari, 'Alqama bin 'Ulatha Al-'Amiri, who belonged to the Bani Kilab tribe and Zaid AI-Khail At-Ta'i who belonged to Bani Nabhan. So the Quraish and the Ansar became angry and said, "He gives to the chiefs of Najd and leaves us!" The Prophet said, "I just wanted to attract and unite their hearts (make them firm in Islam)." Then there came a man with sunken eyes, bulging forehead, thick beard, fat raised cheeks, and clean-shaven head, and said, "O Muhammad! Be afraid of Allah! " The Prophet said, "Who would obey Allah if I disobeyed Him? (Allah). He trusts me over the people of the earth, but you do not trust me?" A man from the people (present then), who, I think, was Khalid bin Al-Walid, asked for permission to kill him, but the Prophet prevented him. When the man went away, the Prophet said, "Out of the offspring of this man, there will be people who will recite the Quran but it will not go beyond their throats, and they will go out of Islam as an arrow goes out through the game, and they will kill the Muslims and leave the idolators. Should I live till they appear, I would kill them as the Killing of the nation of 'Ad." Sahih Muslim, Book 005, Number 2319: Abu Said al-Khudri reported: 'Ali b. Abu Talib sent to the Messenger of Allah (may peace be upon him) from Yemen some gold alloyed with clay in a leather bag dyed in the leaves of Mimosa flava. He distributed it among four men. 'Uyaina b. Hisna, Aqra' b. Habis and Zaid al-Khail, and the fourth one was either Alqama b. 'Ulatha or 'Amir b. Tufail. A person from among his (Prophet's) Companions said: We had a better claim to this (wealth) than these (persons). This (remark) reached the Apostle of Allah (may peace be upon him) upon which he said: Will you not trust me, whereas I am a trustee of Him Who is in the heaven? The news come to me from the heaven morning and evening. Then there stood up a person with deep snnken eyes, prominent cheek bones, and elevated forehead, thick beard, shaven head, tucked up loin cloth, and he said: Messenger of Allah, fear Allah. He (the Holy Prophet) said: Woe to thee. do I not deserve most to fear Allah amongst the people of the earth? That man then returned. Khalid b. Walid then said: Messenger of Allah, should I not strike his neck? Upon this he (the Holy Prophet) said: Perhaps he may be observing the prayer. Khalid said: How many observers of prayer are there who profess with their tongue what is not in their heart? Upon this the Messenger of Allah (may peace be upon him) said: I have not been commanded to pierce through the hearts of people, nor to split their bellies (insides). He again looked at him and he was going back. Upon this he (the Holy Prophet) said: There would arise a people from the progeny of this (man) who would recite the Qur'an glibly, but it would not go beyond their throats; they would (hurriedly) pass through (the teachings of their) religion just as the arrow passes through the prey. I conceive that he (the Holy Prophet) also said this: If I find them I would certainly kill them as were killed the (people of) Thamud. Sahih Muslim, Book 005, Number 2320: This hadith has been narrated through another chain of transmitters and (the narrator) made a mention of elevated forehead, but he made no mention of tucked-up loin cloth and made this addition:" There stood up 'Umar b. Khattab (Allah be pleased with him), and said: Should I not strike his neck? Upon this he said: No. Then he turned away, and Khalid the Sword of Allah stood up against him, and said: Prophet of Allah. shall I not strike off his neck? He said, No, and then said: A people would rise from his progeny who would recite the Book of Allah glibly and fluently. 'Umar said: I think he (the Holy Prophet) also said this: If I find them I would certainly kill them like Thamud." Sahih Bukhari, Book 59, Number 638: Narrated Abu Said Al-Khudri: 'Ali bin Abi Talib sent a piece of gold not yet taken out of its ore, in a tanned leather container to Allah's Apostle . Allah's Apostle distributed that amongst four Persons: 'Uyaina bin Badr, Aqra bin Habis, Zaid Al-Khail and the fourth was either Alqama or Amir bin At Tufail. On that, one of his companions said, "We are more deserving of this (gold) than these (persons)." When that news reached the Prophet , he said, "Don't you trust me though I am the truth worthy man of the One in the Heavens, and I receive the news of Heaven (i.e. Divine Inspiration) both in the morning and in the evening?" There got up a man with sunken eyes, raised cheek bones, raised forehead, a thick beard, a shaven head and a waist sheet that was tucked up and he said, "O Allah's Apostle! Be afraid of Allah." The Prophet said, "Woe to you! Am I not of all the people of the earth the most entitled to fear Allah?" Then that man went away. Khalid bin Al-Wahd said, "O Allah's Apostle! Shall I chop his neck off?" The Prophet said, "No, for he may offer prayers." Khalid said, "Numerous are those who offer prayers and say by their tongues (i.e. mouths) what is not in their hearts." Allah's Apostle said, "I have not been ordered (by Allah) to search the hearts of the people or cut open their bellies." Then the Prophet looked at him (i.e. that man) while the latter was going away and said, "From the offspring of this (man there will come out (people) who will recite the Qur'an continuously and elegantly but it will not exceed their throats. (They will neither understand it nor act upon it). They would go out of the religion (i.e. Islam) as an arrow goes through a game's body." I think he also said, "If I should be present at their time I would kill them as the nations a Thamud were killed." Allah kay nabi nay ek aur hadith meh farmaya kay jahan per millen un ko qatal kero aur joh un ko qatal keray ga un ko is ka ajar milay ga: Bukhari, Book 56, Number 808: Narrated 'Ali:I relate the traditions of Allah's Apostle to you for I would rather fall from the sky than attribute something to him falsely. But when I tell you a thing which is between you and me, then no doubt, war is guile. I heard Allah's Apostle saying, "In the last days of this world there will appear some young foolish people who will use (in their claim) the best speech of all people (i.e. the Qur'an) and they will abandon Islam as an arrow going through the game. Their belief will not go beyond their throats (i.e. they will have practically no belief), so wherever you meet them, kill them, for he who kills them shall get a reward on the Day of Resurrection." Volume 6, Book 61, Number 577: Narrated 'Ali:I heard the Prophet saying, "In the last days (of the world) there will appear young people with foolish thoughts and ideas. They will give good talks, but they will go out of Islam as an arrow goes out of its game, their faith will not exceed their throats. So, wherever you find them, kill them, for there will be a reward for their killers on the Day of Resurrection." Volume 9, Book 84, Number 64: Narrated 'Ali:Whenever I tell you a narration from Allah's Apostle, by Allah, I would rather fall down from the sky than ascribe a false statement to him, but if I tell you something between me and you (not a Hadith) then it was indeed a trick (i.e., I may say things just to cheat my enemy). No doubt I heard Allah's Apostle saying, "During the last days there will appear some young foolish people who will say the best words but their faith will not go beyond their throats (i.e. they will have no faith) and will go out from (leave) their religion as an arrow goes out of the game. So, where-ever you find them, kill them, for who-ever kills them shall have reward on the Day of Resurrection." Alhasil, Allah kay Nabi (sallallahu alayhi was'sallam) kay iraday aur hokam per ham musalmanoon ko amal kerna chahyeh. Aur sunniyoon ko apnay aap ko musalla kerna chahyeh aur joh Wahhabi Allah kay Nabi (sallallahu alayhi was'sallam) kay gustakhoon ka difa keray aur agar Wahhabi maulvi ho ba-ghair warning kay us ko qatal kerna chahyeh aur agar kohi jahil kerta heh toh phir us ko pakr lenh aur toba ka moqa denh agar nah keray aur musalman nah ho aur Wahhabiat ko kufr nah janay toh qatal ker denh. Wesay joh Wahhabi aqahid ko janta ho aur manta ho aur un ka difa keray aur un ka parchar keray us ka qatal bilqul jaiz aur sawab heh. Ihtimam e hujjat kerna Wahhabiyoon ko sabat nahin yehni Allah kay Nabi (sallallahu alayhi was'sallam) nay sirf qatal ka irada bataya aur hokam deeya aur ihtimam e hujjat kernay ka hokam nahin deeya is leyeh ba-ghair ihtimam e hujjat kay in ka qatal jaiz heh magar ihtimam e hujjat meh harj nahin. Shahid kohi kahay kay hokam e qatal khaas tabkay kay leyeh thah aam nahin thah. Aur is ka hokam aam hona hadith say sabat heh aur khas giro kay leyeh nahin thah. Is leyeh har Sunni Wahhabiyoon ko qatal ker sakta heh ba-shart kay banda aqahid e Wahhabiya say waqif aur difa o tableegh kerta ho. Aur joh in Wahhabiyoon ko Allah kee raza kay leyeh, Islam kee bulandi kay leyeh, aur niyat e jihad aur tahaffuz e deen kay leyeh in ko qatal keray ga Allah ta'ala us kay darjaat buland keray ga aur zeroor jannat meh is nek kaam ka ajar deh ga. Allah ta'ala ham Sunniyoon kay faut shuda ghairat ko jaga-hay aur ham meh Jihad fi sabilillah ka jazba peda keray, ameen.

Wahhabi ko qatal kernay ka ajar milna yeh sabat heh hadith say. Agar aap chahen toh daleel pesh ker don ga. Hoor ka milnay ka mujjay kohi pata nahin.

Hoor itni sasti nahin kay joota marnay say millay. Wahhabi ko qatal keren toh zeroor kuch nah kuch jannat meh millay ga.

Narrated 'Abdur-Rahman bin 'Awf: that the Messenger of Allah (ﷺ) said: "Abu Bakr is in Paradise, 'Umar is in Paradise, 'Uthman is in Paradise, 'Ali is in Paradise, Talhah is in Paradise, Az-Zubair is in Paradise, 'Abdur-Rahman bin 'Awf is in Paradise, Sa'd bin Abi Waqqas is in Paradise, and Abu 'Ubaidah bin Al-Jarrah is in Paradise." حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ مُحَمَّدٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ حُمَيْدٍ، عَنْ أَبِيهِ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ أَبُو بَكْرٍ فِي الْجَنَّةِ وَعُمَرُ فِي الْجَنَّةِ وَعُثْمَانُ فِي الْجَنَّةِ وَعَلِيٌّ فِي الْجَنَّةِ وَطَلْحَةُ فِي الْجَنَّةِ وَالزُّبَيْرُ فِي الْجَنَّةِ وَعَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ فِي الْجَنَّةِ وَسَعْدٌ فِي الْجَنَّةِ وَسَعِيدٌ فِي الْجَنَّةِ وَأَبُو عُبَيْدَةَ بْنُ الْجَرَّاحِ فِي الْجَنَّةِ ‏"‏ ‏.‏ Grade : Sahih (Darussalam) Tirmadhi English reference : Vol. 1, Book 46, Hadith 3747 Arabic reference : Book 49, Hadith 4112 It was narrated that Sa'eed bin Zaid bin 'Amr bin Nufail said: "The Messenger of Allah was one of the Ten (given glad tidings of Paradise). He said: 'Abu Bakr will be in Paradise; 'Umar will be in Paradise; 'Uthman will be in Paradise; 'Ali will be in Paradise; Talhah will be in Paradise; Zubair will be in Paradise; Sa'd will be in Paradise; 'Abdur-Rahman will be in Paradise." He was asked: 'Who will be the ninth?' He said: 'I will.'" حَدَّثَنَا هِشَامُ بْنُ عَمَّارٍ، حَدَّثَنَا عِيسَى بْنُ يُونُسَ، حَدَّثَنَا صَدَقَةُ بْنُ الْمُثَنَّى أَبُو الْمُثَنَّى النَّخَعِيُّ، عَنْ جَدِّهِ، رِيَاحِ بْنِ الْحَارِثِ سَمِعَ جَدَّهُ، سَعِيدَ بْنَ زَيْدِ بْنِ عَمْرِو بْنِ نُفَيْلٍ يَقُولُ كَانَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ عَاشِرَ عَشَرَةٍ فَقَالَ ‏ "‏ أَبُو بَكْرٍ فِي الْجَنَّةِ وَعُمَرُ فِي الْجَنَّةِ وَعُثْمَانُ فِي الْجَنَّةِ وَعَلِيٌّ فِي الْجَنَّةِ وَطَلْحَةُ فِي الْجَنَّةِ وَالزُّبَيْرُ فِي الْجَنَّةِ وَسَعْدٌ فِي الْجَنَّةِ وَعَبْدُ الرَّحْمَنِ فِي الْجَنَّةِ ‏"‏ ‏.‏ فَقِيلَ لَهُ مَنِ التَّاسِعُ قَالَ أَنَا ‏.‏ Grade : Sahih (Darussalam) Ibn Majah English reference : Vol. 1, Book 1, Hadith 133 Arabic reference : Book 1, Hadith 138 Abu Musa al-Ash'ari reported that while Allah's Messenger (ﷺ) was in one of the gardens of Medina, reclining against a pillow and fixing a stick in a mud, that a person came asking for the gate to be opened, whereupon he said: Open it for him and give him glad tidings of Paradise and, lo, it was Abu Bakr. I opened (the gate) for him and gave him the glad tidings of Paradise. Then another person asked for the door to be opened, whereupon he said: Open it and give him the glad tidings of Piradise. He said: I went away and, lo, it was 'Umar. I opened it for him and gave him the glad tidings of Paradise. Then still another man asked for the door to be opened, and thereupon Allah's Apostle (ﷺ) said: Open it and give him the glad tidings of Paradise after a trial would afflict him. I went and, lo, it was 'Uthman b. 'Affan. 1 opened the door and gave him the glad tidings of Paradise and informed him (what the Prophet had said). Thereupon he said: O Allah, grant me steadfastness. Allah is one Whose help is to be sought. حَدَّثَنَا مُحَمَّدُ بْنُ الْمُثَنَّى الْعَنَزِيُّ، حَدَّثَنَا ابْنُ أَبِي عَدِيٍّ، عَنْ عُثْمَانَ بْنِ غِيَاثٍ، عَنْ أَبِي عُثْمَانَ النَّهْدِيِّ، عَنْ أَبِي مُوسَى الأَشْعَرِيِّ، قَالَ بَيْنَمَا رَسُولُ اللَّهِ صلى الله عليه وسلم فِي حَائِطٍ مِنْ حَائِطِ الْمَدِينَةِ وَهُوَ مُتَّكِئٌ يَرْكُزُ بِعُودٍ مَعَهُ بَيْنَ الْمَاءِ وَالطِّينِ إِذَا اسْتَفْتَحَ رَجُلٌ فَقَالَ ‏"‏ افْتَحْ وَبَشِّرْهُ بِالْجَنَّةِ ‏"‏ ‏.‏ قَالَ فَإِذَا أَبُو بَكْرٍ فَفَتَحْتُ لَهُ وَبَشَّرْتُهُ بِالْجَنَّةِ - قَالَ - ثُمَّ اسْتَفْتَحَ رَجُلٌ آخَرُ فَقَالَ ‏"‏ افْتَحْ وَبَشِّرْهُ بِالْجَنَّةِ ‏"‏ ‏.‏ قَالَ فَذَهَبْتُ فَإِذَا هُوَ عُمَرُ فَفَتَحْتُ لَهُ وَبَشَّرْتُهُ بِالْجَنَّةِ ثُمَّ اسْتَفْتَحَ رَجُلٌ آخَرُ - قَالَ - فَجَلَسَ النَّبِيُّ صلى الله عليه وسلم فَقَالَ ‏"‏ افْتَحْ وَبَشِّرْهُ بِالْجَنَّةِ عَلَى بَلْوَى تَكُونُ ‏"‏ ‏.‏ قَالَ فَذَهَبْتُ فَإِذَا هُوَ عُثْمَانُ بْنُ عَفَّانَ - قَالَ - فَفَتَحْتُ وَبَشَّرْتُهُ بِالْجَنَّةِ - قَالَ - وَقُلْتُ الَّذِي قَالَ فَقَالَ اللَّهُمَّ صَبْرًا أَوِ اللَّهُ الْمُسْتَعَانُ ‏.‏ Reference : Sahih Muslim 2403 a In-book reference : Book 44, Hadith 42 USC-MSA web (English) reference : Book 31, Hadith 5909 (deprecated numbering scheme) Narrated Abu Musa Al-Ash`ari: I performed ablution in my house and then went out and said, "Today I shall stick to Allah's Messenger (ﷺ) and stay with him all this day of mine (in his service)." I went to the Mosque and asked about the Prophet . They said, "He had gone in this direction." So I followed his way, asking about him till he entered a place called Bir Aris. I sat at its gate that was made of date-palm leaves till the Prophet (ﷺ) finished answering the call of nature and performed ablution. Then I went up to him to see him sitting at the well of Aris at the middle of its edge with his legs uncovered, hanging in the well. I greeted him and went back and sat at the gate. I said, "Today I will be the gatekeeper of the Prophet." Abu Bakr came and pushed the gate. I asked, "Who is it?" He said, "Abu Bakr." I told him to wait, went in and said, "O Allah's Messenger (ﷺ)! Abu Bakr asks for permission to enter." He said, "Admit him and give him the glad tidings that he will be in Paradise." So I went out and said to Abu Bakr, "Come in, and Allah's Messenger (ﷺ) gives you the glad tidings that you will be in Paradise" Abu Bakr entered and sat on the right side of Allah's Messenger (ﷺ) on the built edge of the well and hung his legs n the well as the Prophet (ﷺ) did and uncovered his legs. I then returned and sat (at the gate). I had left my brother performing ablution and he intended to follow me. So I said (to myself). "If Allah wants good for so-and-so (i.e. my brother) He will bring him here." Suddenly somebody moved the door. I asked, "Who is it?" He said, "`Umar bin Al-Khattab." I asked him to wait, went to Allah's Messenger (ﷺ), greeted him and said, `Umar bin Al-Khattab asks the permission to enter." He said, "Admit him, and give him the glad tidings that he will be in Paradise." I went to "`Umar and said "Come in, and Allah's Messenger (ﷺ), gives you the glad tidings that you will be in Paradise." So he entered and sat beside Allah's Messenger (ﷺ) on the built edge of the well on the left side and hung his legs in the well. I returned and sat (at the gate) and said, (to myself), "If Allah wants good for so-and-so, He will bring him here." Somebody came and moved the door. I asked "Who is it?" He replied, "Uthman bin `Affan." I asked him to wait and went to the Prophet (ﷺ) and informed him. He said, "Admit him, and give him the glad tidings of entering Paradise, I asked him to wait and went to the Prophet (ﷺ) and informed him. He said, "Adult him, and give him the glad tidings of entering Paradise after a calamity that will befall him." So I went up to him and said to him, "Come in; Allah's Apostle gives you the glad tidings of entering Paradise after a calamity that will befall you. "Uthman then came in and found that the built edge of the well was occupied, so he sat opposite to the Prophet (ﷺ) on the other side. Sa`id bin Al-Musaiyab said, "I interpret this (narration) in terms of their graves." حَدَّثَنَا مُحَمَّدُ بْنُ مِسْكِينٍ أَبُو الْحَسَنِ، حَدَّثَنَا يَحْيَى بْنُ حَسَّانَ، حَدَّثَنَا سُلَيْمَانُ، عَنْ شَرِيكِ بْنِ أَبِي نَمِرٍ، عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ، قَالَ أَخْبَرَنِي أَبُو مُوسَى الأَشْعَرِيُّ، أَنَّهُ تَوَضَّأَ فِي بَيْتِهِ ثُمَّ خَرَجَ، فَقُلْتُ لأَلْزَمَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم، وَلأَكُونَنَّ مَعَهُ يَوْمِي هَذَا‏.‏ قَالَ فَجَاءَ الْمَسْجِدَ، فَسَأَلَ عَنِ النَّبِيِّ صلى الله عليه وسلم فَقَالُوا خَرَجَ وَوَجَّهَ هَا هُنَا، فَخَرَجْتُ عَلَى إِثْرِهِ أَسْأَلُ عَنْهُ، حَتَّى دَخَلَ بِئْرَ أَرِيسٍ، فَجَلَسْتُ عِنْدَ الْبَابِ، وَبَابُهَا مِنْ جَرِيدٍ حَتَّى قَضَى رَسُولُ اللَّهِ صلى الله عليه وسلم حَاجَتَهُ، فَتَوَضَّأَ فَقُمْتُ إِلَيْهِ، فَإِذَا هُوَ جَالِسٌ عَلَى بِئْرِ أَرِيسٍ، وَتَوَسَّطَ قُفَّهَا، وَكَشَفَ عَنْ سَاقَيْهِ وَدَلاَّهُمَا فِي الْبِئْرِ، فَسَلَّمْتُ عَلَيْهِ ثُمَّ انْصَرَفْتُ، فَجَلَسْتُ عِنْدَ الْبَابِ، فَقُلْتُ لأَكُونَنَّ بَوَّابَ رَسُولِ اللَّهِ صلى الله عليه وسلم الْيَوْمَ، فَجَاءَ أَبُو بَكْرٍ فَدَفَعَ الْبَابَ‏.‏ فَقُلْتُ مَنْ هَذَا فَقَالَ أَبُو بَكْرٍ‏.‏ فَقُلْتُ عَلَى رِسْلِكَ‏.‏ ثُمَّ ذَهَبْتُ فَقُلْتُ يَا رَسُولَ اللَّهِ هَذَا أَبُو بَكْرٍ يَسْتَأْذِنُ‏.‏ فَقَالَ ‏"‏ ائْذَنْ لَهُ وَبَشِّرْهُ بِالْجَنَّةِ ‏"‏‏.‏ فَأَقْبَلْتُ حَتَّى قُلْتُ لأَبِي بَكْرٍ ادْخُلْ، وَرَسُولُ اللَّهِ صلى الله عليه وسلم يُبَشِّرُكَ بِالْجَنَّةِ‏.‏ فَدَخَلَ أَبُو بَكْرٍ فَجَلَسَ عَنْ يَمِينِ رَسُولِ اللَّهِ صلى الله عليه وسلم مَعَهُ فِي الْقُفِّ، وَدَلَّى رِجْلَيْهِ فِي الْبِئْرِ، كَمَا صَنَعَ النَّبِيُّ صلى الله عليه وسلم، وَكَشَفَ عَنْ سَاقَيْهِ، ثُمَّ رَجَعْتُ فَجَلَسْتُ وَقَدْ تَرَكْتُ أَخِي يَتَوَضَّأُ وَيَلْحَقُنِي، فَقُلْتُ إِنْ يُرِدِ اللَّهُ بِفُلاَنٍ خَيْرًا ـ يُرِيدُ أَخَاهُ ـ يَأْتِ بِهِ‏.‏ فَإِذَا إِنْسَانٌ يُحَرِّكُ الْبَابَ‏.‏ فَقُلْتُ مَنْ هَذَا فَقَالَ عُمَرُ بْنُ الْخَطَّابِ‏.‏ فَقُلْتُ عَلَى رِسْلِكَ‏.‏ ثُمَّ جِئْتُ إِلَى رَسُولِ اللَّهِ صلى الله عليه وسلم فَسَلَّمْتُ عَلَيْهِ، فَقُلْتُ هَذَا عُمَرُ بْنُ الْخَطَّابِ يَسْتَأْذِنُ‏.‏ فَقَالَ ‏"‏ ائْذَنْ لَهُ وَبَشِّرْهُ بِالْجَنَّةِ ‏"‏‏.‏ فَجِئْتُ فَقُلْتُ ادْخُلْ وَبَشَّرَكَ رَسُولُ اللَّهِ صلى الله عليه وسلم بِالْجَنَّةِ‏.‏ فَدَخَلَ، فَجَلَسَ مَعَ رَسُولِ اللَّهِ صلى الله عليه وسلم فِي الْقُفِّ عَنْ يَسَارِهِ، وَدَلَّى رِجْلَيْهِ فِي الْبِئْرِ، ثُمَّ رَجَعْتُ فَجَلَسْتُ، فَقُلْتُ إِنْ يُرِدِ اللَّهُ بِفُلاَنٍ خَيْرًا يَأْتِ بِهِ‏.‏ فَجَاءَ إِنْسَانٌ يُحَرِّكُ الْبَابَ، فَقُلْتُ مَنْ هَذَا فَقَالَ عُثْمَانُ بْنُ عَفَّانَ‏.‏ فَقُلْتُ عَلَى رِسْلِكَ‏.‏ فَجِئْتُ إِلَى رَسُولِ اللَّهِ صلى الله عليه وسلم فَأَخْبَرْتُهُ‏.‏ فَقَالَ ‏"‏ ائْذَنْ لَهُ وَبَشِّرْهُ بِالْجَنَّةِ عَلَى بَلْوَى تُصِيبُهُ ‏"‏ فَجِئْتُهُ فَقُلْتُ لَهُ ادْخُلْ وَبَشَّرَكَ رَسُولُ اللَّهِ صلى الله عليه وسلم بِالْجَنَّةِ عَلَى بَلْوَى تُصِيبُكَ‏.‏ فَدَخَلَ فَوَجَدَ الْقُفَّ قَدْ مُلِئَ، فَجَلَسَ وُجَاهَهُ مِنَ الشِّقِّ الآخَرِ‏.‏ قَالَ شَرِيكٌ قَالَ سَعِيدُ بْنُ الْمُسَيَّبِ فَأَوَّلْتُهَا قُبُورَهُمْ‏.‏ Reference : Sahih al-Bukhari 3674 In-book reference : Book 62, Hadith 24 USC-MSA web (English) reference : Vol. 5, Book 57, Hadith 23 (deprecated numbering scheme)

Salam alayqum wa rahmatullah wa barakaat, Meray baee agar kohi aur baat ho toh point ba point likh denh, Nambarwar, ek, do, seperate lines meh ... phir sari post parna nahin parti. Meh aksar sarsari nazr marta hoon post per, agar kuch ajahy nazr meh toh jawab likh deta hoon agar nah ahay toh pehli nazr kay baad phir parta nahin hoon. Aap mujjay direct message ker deeya keren agar zeroorat paray toh in sha allah chand gantoon meh jawab mil jahay ga. Agar meri nazr say yeh pehlay thread guzrta toh meh kuch nah kuch likhta magar guzra nahin. Abhi aap nay dobara intizar likha toh dekha aur phir be nazr meh yeh aakhiri point guzr gaya. Mazeed help chahyeh ... ya kohi aur masla toh zeroor likhyeh ga.

Meray baee yeh sawal joh hoon gay woh aap say nahin hen mujjay pata heh aap Sunni hen sirf is leyeh sawal keeyeh kay aap apna mowaqif biyaan ker kay istera sawal keren takay Deobandi aur Wahhabi ghawr keren. Allah ka tareeka yeh heh kay mowaqif ko biyan keeya aur phir sawal keeyeh taqay logh information ko leh ker ghawr keren. Wazahat yeh heh kay, is ibarat "sab insaan apis meh baee hen ..." kay leyeh kohi daleel nahin yeh Ismail Dehalvi be-iman kafir ka mangarat asool heh. Is ka kohi saboot nahin deen meh yeh qiyaas per banaya heh. Joh Deobandi sab insaan baee ka excuse istimal keray us ko kahen kay istera Thanvi toh Firawn, Abu Jahl, Ibn Ubai ka baee heh. Aur us kee maan behan betiyan ko kissi ghaleez filmi tawaif kee behan tehrahen. Aur bar bar yahi doratay rahen ... Thanvi woh jis ka baee Firawn heh aur jis ka maan falan tawaif kee behan heh, bar bar jab thanvi ka naam lenh ya in kay kissi maulvi ka toh yeh tafseel zeroor dorahen, thanvi, dehalvi, gangohi, nanotavi, sarfaraz khan safdar, ataullah bukhari, woh jis ka baee Abu Jahl aur jis kee maan Falan mashoor tawaif kee behan heh, aur jis kee betiyan falan mashoor tawaif kee behan hen. Jab wawela keray gali aur towheen ka toh phir aap kahen "sab insaan apis meh baee hen." Jab esa heh toh phir Thanvi ke maan ka tawaif kee behan hona aur us kee betiyoon ka tawaif kee behnen honay meh kia burahi heh? Us ko kahen ya woh sab insanoon ko baee/behan kehna chor deh ya yeh waweyla. Yeh woh formula heh joh har khabees ka ilaaj kerta heh sirf wohi is say sabak nahin hasil kerta joh pakka aur ghaleez kism ka kafir ho. Bilfarz agar yeh sabat bee ho jahay kay har insaan baee/behan hen Quran o Hadith say aur woh be sarahat say qiyaas say nahin, qiyaas yehni sab Adam alayhis salam kee aulad hen toh behan baee huway. Chalen farz ker lenh sarahat say ya qiyaasi tor per sab insanoon ka behan baee hona tasleem ker leeya jahay toh phir kia ham Nabiyoon ko aur RasoolAllah (sallallahu alayhi was'sallam) ko apna brother keh saktay hen ya nahin. Meh is maslay kee taraf ek misaal kay baad ahoon ga. Zikr aam meh kissi cheez ka zikr gustakhi nahin hoti magar zikr e khas say gustakhi hoti heh. Misaal kay tor per zikr aam kee misaal; Allah nay jan waloon ka Malik heh, is meh har kism kay jaan walay, charind parind insaan darinday aur paak aur paleed sab atay hen magar phir be gustakhi nahin. Abh agar kohi kahay Allah sab kuttoon ka Malik heh, Allah khanziroon ka malik heh, Allah tawaifoon ka malik heh, Allah kafiroon ka malik heh, Allah dallaloon ka malik heh, aur Allah ko har paleed aur galeez cheez ke Malik tehrahay toh yeh towheen e khudawandi heh kay us ko in ghaleez aur paleed cheezoon kay saath mansoob keeya jahay aur takhsees meh us ka zikr is andaaz meh keeya jahay. Asoolan, zikr aam meh kabi gustakhi nahin hoti zikr khas meh gustakhi nikalti heh. Is'see tera sab insanoon ko ek dosray ka baee kehna toh gustakhi nahin magar is'see nazriyeh kee bunyad per takhsees kay saath kehna kay thanvi kee maan falan Tawaif kee behan heh zeroor towheen aur gustakhi heh. Ismail Dehalvi nay Nabi sallallahu alayhi was'sallam ko bara baee likha aur khud ko chota aur yeh rishtay kay lehaz say nahin taqway kay lehaz say likha heh. Keun kay Nabiyoon, waliyoon, shaheedon, ka taqwa bara is leyeh woh baray baee huway aur ba-nazriya e ismail dehalvi aam bandoon ka taqwa kam toh is leyeh chotay. Agar dekha jahay toh Nabi e kareem sallallahu alayhi was'sallam ko bara baee kehnay kee tuq nahin banti keun kay woh hamaray roohani aur deeni walid bantay hen. Agar kohi apnay walid ko bara baee tehrahay toh kia toheen aur gustakhi nahin? Aur saath yeh kahay kay baap kee tazeem baray baee jesi kero balkay is meh be ikhtisar kerta hoon. Kia yeh jaiz heh betay kayleyeh esa kehna aur baap kee tazeem baray baee jesi kerna? Dosri baat kay yeh kehna kay ki tazeem sirf itni karni chahyeh jitni baray baee kee. Dekha jahay kay aaj kay dawr meh chota baee baray baee kee kitni tazeem kerta heh. Aaj kay dawr meh logh apnay baap kee tazeem nahin kertay logoon ko yeh taleem dena kay baray baee kee si tazeem kero balkay is say be kam. Mera chota baee, Allah us kay imaan ko salamat aur ilm meh barkat deh, mera dost heh aur hansi mazakh kerta rehta heh, abh agar us nay RasoolAllah kee tazeem ko malhooz rakhna ho yeh kitab peray toh phir woh joh meri tazeem kerta heh wohi tazeem Allah kay nabi sallallahu alayhi was'sallam be keray ga yehni woh tazeem joh nah honay kay qabil ho. Har banda joh is kitab ko peray ga aur joh rawaya woh apnay baray baee kay saath rakhta heh ya woh dekhay ga kay chota baee amooman baray baee kee kitni tazeem kerta heh society meh toh phir woh qiyasan itni hee tazeem kay qabil janay ga RasoolAllah (sallalahu alayi was'sallam) ko. Baray baee kee tazeem kuch nahin is leyeh joh is shaytan Kafir kee kitab ko paray ga woh be-adab aur Deobandi aur Wahhabi gustakh aur Kafir hoga jistera aaj kay dawr kay Deoabndi/Wahhabi gustakh aur Kafir hen. Hadith meh aya heh: "Narrated Usamah ibn Sharik: I came to the Prophet (ﷺ) and his Companions were sitting as if they had birds on their heads. I saluted and sat down. The desert Arabs then came from here and there. They asked: Messenger of Allah, should we make use of medical treatment? He replied: Make use of medical treatment, for Allah has not made a disease without appointing a remedy for it, with the exception of one disease, namely old age. [Ref: Abu dawood] Abh ap ghawr keren is hadith per. Aap kay sar per ek parinda betha ho ap ka irada ho kay betha rahay toh aap kia kia nahin keren gay? Hillen gay nahin, bolen gay nahin, ooper dekhen gay nahin, sar nahin hilahen gay, kohi sudden movement nahin keren gay. Yehni joh tazeem Sahabah kertay thay woh esi thee kay sar hilana be gawara nah kertay thay, sar jooka ker beth'tay thay aur khamoshi aur itnay sakoon say kay pata be nahin chalta thah kay kohi mehfil meh betha be heh ya nahin. Kia yeh tazeem heh baray baee kee? Kia joh tazeem Allah kay Nabi sallallahu alayhi was'sallam ka haq heh woh baray baee kee tazeem jesa kernay say haq ada ho jahay ga? Kia Nabi e kareem sallallahu alayhi was'sallam kee tazeem jitni ham per farz heh kia utni ka haq ismail Dehalvi kee baray baee wali philosophy say ada hota heh? Allah ta'ala nay farmaya heh imaan ustera laho jistera sahabah lahay hen aur musalmano Allah kay Nabi ka woh adab kero jistera Sahabah nay keeya heh aur is Kafir kee qabr per peshab kero joh yeh taleem deta heh kay baray bahee kee see tazeem kero.

salam alayqum wa rahmatullah wa barakaat, Akhaqum ka lafz mojood heh akha toh baee huwa qum jahan taq mujjay ilm heh tumara aur tum kay mafoom meh istmal hota heh. toh is kay mutabiq hadith kay aakhiri hissay ka tarjuma yeh hoga, and respect your brother. Islam kay mutabiq musalman baee hen is leyeh yahan per musalman ko musalman kee tazeem ka hokam huwa aur haqiqi baee ko apnay haqiqi baee kee respect ka hokam be banta heh. Yehni is hadith meh khooni aur islami brotherhood kee tazeem ka hokam banta heh. Is Hadith ka itlaq Allah kay Nabi sallallahu alayhi was'sallam per nahin keeya ja sakta. Hadith ka mangarat mafoom akhaz keeya aur us ko khaas ek tabkay kay saath yehni Nabi, wali, imam, imam zadoon, shaheedoon kay saath khaas keeya. Allah kay Nabi sallallahu alayhi was'sallam kee biwiyan hamari mothers hen 33:6 toh phir Allah kay Nabi sallallahu alayhi was'sallam hamaray walid huway. Kia Deobandi ya Wahhabi joh is kafir ka difa kertay hen woh apnay baap ko chota baee kehtay hen? Kabi kissi Deobandi nay apni biwi ko apni behan kaha ho, ya deobandi maulvi nay taqreer kay doran apnay baap kay mutaliq kaha ho kay yeh mera baee heh. Allah kay Nabi sallallahu alayhi was'sallam kee shaan aur adab ko kam kernay kay leyeh yeh Kafir tara tara kay harbay istimal kerta raha.

Tafseel meh ilm nahin, sirf yeh heh kay Mujadid deen kay mur-jahay huway baagh ko talimat o tehqeeqat say dobara sar sabz o shadab kerta heh. Dawat e Islami, ba hasiyat e jammat yeh ker rahi heh magar Amir e Dawat e Islami Ilyas Qadri sahib meh yeh khaas sift nahin pahi jaati joh mujadid kay leyeh zeroori heh. Jahan taq mujjay ilm heh Amir e Dawat e Islami ilyas Qadri Sahib Aalim nahin hen aur agar huway be toh ilm meh Mawlvi aur Khateeb kay mansub say ziyada nahin hoon gay. Aur yeh mansub Mufti kay maqam say be kam heh. Mujadid apnay tajdeedi karnamoon say pechana jata heh aur sahib e Ijtihad hota heh aurTafsir, ahadith, Arabi, Fiqha per mahir hota heh. Amir e Dawat e Islami ki joh tasaneef hen woh is martbay kee nahin kay un say Amir e Dawt Islami kay mansub ko mujadid samja ja sakkay. Joh tasaneef hen sirf fazail, kahani, aur tarbiyati [wudu ka tareeka waghera]. Sayyidi Ala Hazrat kay baray meh mashoor heh kay woh 50 say zahid uloom meh mahir thay aur un kee tasaneef saboot hen. Joon zamana guzrta heh ilm kam ho raha heh ... agar is ko mad e nazr rakh ker kaha jahay kay Ala Hazrat 100 saal pehlay 50 say zahid kay expert thay toh chalo aaj aky dawr meh deen ka ilm kam huwa is leyeh aaj kay dawr ka mujadid kam say kam 20 uloom meh toh mahir ho nah. Aap maloom ker lenh kay Amr e Dawat Islami kitnay uloom ko jantay hen aur phir qiyas ker lenh kay mujadid kee khoobi pahi jaati heh ya nahin.

Salam alayqum, Meh Mufti nahin hoon in sha Allah Mufti Sahib fatwah denh gay un kay Fatway ka intizar keryeh ga. Talaq ho gahi heh aur mard ka farz banta heh kay aurat ko ba-khabr keray kay ussay talaq dee ja chuki heh takay woh apni iddat puri keray aur shadi ker leh. Keun kay yeh teen talaq ek hee mehfil meh deeh gahi hen is leyeh rujooh kee gunjaish nahin. Allah subhanahu wa ta'ala nay Quran kee Surat Baqara, surat number 2 ayaat 228/229 meh teen talaq aur iddat ka hokam biyan farmaya heh aap ussay perh lenh. ------------------------------- Because the man has given three talaqs in one sitting the Talaq is valid. The woman has been divorced with no possibility of retraction from divorce. Its important that the lady is informed about mans decision to divorce her. It would be better if the man himself informs her. If he refuses to do so then its responsibility of the witnesses and those who are aware of events to inform the woman her her divorce. It is also recommended that the wife in UK does not take part in this, incase of reprecussions. Read Surah Baqarah verses 228/229 it explains the process of iddat (i.e. waiting for three months) and why its important and also explains three talaqs cannot be revoked.

I am writting how and why I became Wahhabi, then Deobandi, and then Sunni. In the hope that others will learn from my experience. Main objective is to point out methodology used to convert Sunnis into Wahhabis and the reasons why Sunni become Wahhabis. Introduction: I was born into Sunni and by that I mean Barelwi famly. Both my parents were not practicing Muslims but I did receive some religious education in our village Masjid by Hafiz Barkat. Education consisted of learning how to read the Arabic script of the Quran, which I was not keen on and did the best to avoid it and despite occasional beatings I did not learn the method of reading Arabic script. Only religious interest I had was monthly Giyarweenh Mehfil hosted in our Masjid. That too was special effort for the Math-thahi distributed after the end of mehfil. My knowledge of deen consisted of basics of Tawheed, belief in angels, Prophet-hood of Prophet Muhammad (sallallahu alayhi was’sallam), judgment day, resurrection, being accountable for deeds, paradise, physical side of prayers, human-ness (i.e. Bashari’at) as well as Noorani’at of Prophet (sallallahu alayhi was’sallam), finality, historical event of Prophet Yusuf (alayhis salam), the saga of Karbala, accounts of wars in connection with Prophet (sallallahu alayhi was’sallam), Apart from knowing these I had no real knowledge of my own belief. The knowledge I did possess of belief was imparted by elders and for which they did not have any evidence. It was mere repetition of what was heard from Scholars of Ahle Sunnat which they repeated and transmitted to me. I came to England at the age of around fourteen years but on the passport the age was lower. As a result of emigration I had no language difficulty and found it difficult to make friends. Being on my own and no real social event I began visiting my local library and began reading Urdu news paper. At that time my Urdu was very poor but regular visits to library helped me to improve my Urdu considerably. During these visits I learnt that library hosts a Urdu section of books which I explored and began borrowings books, starting with novels. Eventually I read all the novels and moved to books of history. The library hosted a very small section on Islamic history and Muslim history. I began reading these books and when this section was fully explored decided to venture into religious section. Religious section in the library does not particularly represent a particular sect rather it consisted of mixtures of books. I must point out that the library lacked books from Ahle Sunnat. Most of the books present were either written by Wahhabis or Deobandi or Shia and Sunni side was not represented if it was I cannot recall ever reading anything which I would say represented Sunni Maslak. In those days my perception regarding Wahhabi’s was that they are insulters of Prophet (sallallahu alayhi was’sallam) and Awliyah-Allah. They do not celebrate birthday of Prophet (sallallahu alayhi was’sallam) and do not make dua for the deceased on every Thursday (i.e. Jumma-rat Khatam), do not believe in Awliyah-Allah, do not host monthly Giyarweenh gatherings in their Masjid. Regarding the Shia I only knew they loved Hadhrat Ali, Hadhrat Fatimah, Hadhrat Hassan, Hadhrat Hussain (Allah be pleased with them all) and that they beat themselves on every tenth Muharram. I had no knowledge of existence of Deobandi’s or Qadiyani’s or Pervezi’s nor was I aware of their beliefs. I had no idea about any other source of deen apart from Quran. My first recollection of word Hadith stems from a childhood discussion with a class fellow called Waseem, who was from Purana Akalgarh. I vaguely recall asking him are you Sunni or Wahhabi and he said I am Ahle Hadith. That’s my earliest recollection of word Hadith but I had no idea what Hadith was until after coming to England. Looking back at that time all my friends; Waseem, Naveed, Asim Khan, Saleem, Khurram Riyaz, Mehboob and Jaleel were Wahhabi’s. There was reason for this because Aziz Public School was situated first in Deep Purana Akalgar which is Wahhabi part of Islamgarh. Then it was moved to another area called Mehtay-na Mura but again it was deep in Wahhabi territory. But I recall there was no religious discussion between us friends hence no influence. My first recollection of discovering that there is bone to pick with Wahhabi’s with regards to our difference was when Asim Nazir’s father died in a car excident two more passengers. The three bodies were sent back home uncle Nazir was Sunni and resident of our village; Murra Rathiyan, but the other two who were relatives of uncle Nazir but were Wahhabi’s in belief. If I recall correctly they were from Hyderabad. When the bodies arrived back home the issue of funeral was contended and brothers of uncle Nazir wished his funeral not be lead by a Wahhabi Maulvi. But the relatives of the other two wished for a single funeral for the three and plans were to have the funeral in Hydrabad. Implications of which would have been Wahhabi Maulvi leading funeral prayers which the Sunni resented. Yearly Milad juloos started from main bazar near the GolChok and marched toward Hafiz Ishaq’s madrassa near Chungi. Then turn back toward GolChok once it reached GolChok it took right turn and via Mehtay-na Murra route went deep into Purana Akalgarh for Fatiha at a buzurg’s tomb. Purana Akalgarh being epic centre of Wahhabism in Islamgarh had problem with this visit by Sunni’s. There according to elders fight use to break out between Sunni’s and Wahhabi’s but this was not something which I witnessed. As a child I use to be part of the Juloos and the Juloos as accompanied by police to ensure security and harmony. There I remember being told by elders to avoid going to Purana Akalgarh with Juloos due to chance of sectarian violence. [Continued ...]

Ghaliban ... Muhammadah ko bator nam e RasoolAllah sallallahu alayhi was'sallam istimal nahin keeya gaya. Balkay quality ... yehni jistera kohi kahay Ya Rehmatal Lil Alameen ... istera naam e RasoolAllah (sallallahu alayhi was'sallam) ko bator title istimal keeya heh aur is ka saboot alif aur hey izaafi hen. Yeh taqriban kuch panch chay saal pehlay suna thah is leyeh kuch tafseel yaad nahin kay kahan aur kiss say suna thah ... Mawlana Khalil Rana Sahib joh sach aur haq baat heh woh biyaan farma denh gay. Is leyeh un kay jawab ka intizar keren aur joh meh nay likha heh us per khatami fesla nah keren.

salam alayqum, Ya Muhammadah kehna aqeedeh ka masla nahin. Aaj kal kay dawr meh agar kohi kissi kay peer kay baray meh poochay toh Pir kay mutaliq aqeedah poochta heh nazriya nahin. Fiqh aur fadail meh say issue heh aur is per be ikhtilaf heh. Ya Muhammad kehna bilqul jaiz nahin keun kay yeh pukarna esa heh jesay ham kissi ko pukaren aur Auroon kee tera RasoolAllah (sallallahu alayhi was'sallam) ko pukarna mana heh. Magar jahan taq mujjay yaad ata heh Muhammad kay agay alif aur 'heh' ko baraya gaya heh aur is kee waja adaab e rasalat ko qaim rakhna thee ... Mujjay tafseel yaad nahin kia wazahat thee sirf yahi pata heh kay kissi aalim nay biyan meh alif aur heh kay izafi haroof kee wazahat meh bataya thah kay yeh adab ko malhooz rakh ker istimal huway hen. Ghaliban yeh pukaray nahin ja raha magar muhammadah ko bator e khoobi istimal keeya gaya heh naam nahin ... kuch istera thah ... thora ghor keroon ga agar yaad aya toh wazahat ker doon ga. Mawlana Khalil hen woh wazahat ker denh gay ...

Yeh Ahle Hadith hen jin ko Mawdu aur Zaeef ahadith meh farq maloom nahin. Zaeef kesay Mawdu ho gaya is kee mujjay samaj nahin aa rahi. Yeh istera heh jesay kohi white ko black tehra raha ho. Misal kay tor per kohi kahay; is hadith meh ravi black hen keun kay yeh ravi black hen lehaza yeh hadith white sabat ho gahi. Zaeef aur Mawdu ahadith ka hokam ek jesa nahin, Zaeef Ahadith fadail meh qabool hoti hen. Jaho asool e ahadith kee kutub pesh kero jis say sabat ho kay zaeef hadith ka hokam fadail meh mawdu kay jesa heh. Baqi baat in sha allah Hazrat wazahat o dalahil say biyan ker denh gay.

Salam alayqum, bai mujadid honay kee joh sharahit hen woh Maulana ilyas Qadri damat barakatuhum meh nahin. Wesay bila waja bar bar kay mushaykh ko title nah denh. Jin alqabat say joh sakhsiyat mashoor heh ussee taq ikhtisar keren aur agar ulamah ki jammat kohi title deti heh aur ittifaq hota heh toh phir us ko istimal keren.

meray pass sayyidi Ala Hazrat kee tasweer thee yeh tasweer us say nahin milti aur mujjay woh be Ala Hazrat kee nahin lagti magar motbar banday nay bataya thah kay heh. Dosri baat is tasweer meh yeh joh bee hen dari shareef ek fist say choti heh aur tesri waja yeh tasveer color heh, in teenoon kee wajoohat kee bina per yeh Ala Hazrat kee tasweer nahin ho sakti.

This is only a selected portion about Qawaid Al Arba from the actual refutation. The Full comprehensive refutation will consist of five parts this is just one uncomplete part of the actual refutation. Second Principle In Discussion: That they say: We do not call upon and turn towards them except to seek nearness and intercession. So the proof against seeking this nearness (through others, like Awliyah) is the saying of the Most High: “And those who you take Awliyah besides Him (they say): ‘We worship them only that they may bring us near to Allah.” Verily, Allah will judge between them concerning that wherein they differ. Truly, Allah guides not him who is a liar, and a disbeliever.” [Ref: 39:3] And the proof of intercession (through Awliyah) is the saying of the Most High: “And they worship besides Allah things that hurt them not, nor profit them, and they say: These are our intercessors with Allah.” [Ref: 10:18] And intercession is of two types; a) the prohibited intercession, and the affirmed intercession. The prohibited intercession is that which is sought from other than Allah concerning that which only Allah is able to do. And the proof is the saying of the Most High: “O you who believe! Spend from that which We have provided for you, before a Day comes when there will be no bargaining, nor friendship, nor intercession. And it is the disbelievers who are the wrong-doers.” [Ref: 2:254] And the affirmed intercession is that which is sought from Allah, and the intercessor is honored with the intercession and the one interceded for, is one whom Allah is please with his speech and actions, after he gives permission, as He, Ta’aala, said: “Who is he that can intercede with Him except with His permission?” [Ref: 2:255] Fused Definition Of Prohibited Intercession: Muhammad bin Abdul Wahhab define prohibited intercession as: “The prohibited intercession is that which is sought from other than Allah concerning that which only Allah is able to do.” It seems the Muhammad bin Abdul Wahhab deliberately fused the issue of intermediation (i.e. Tawassul) with intercession (i.e. Shaf’at). Here he was thinking of innovative principles of aid which is sought with means (i.e. ma-teht al asbab) from a creation and aid which is sought without means (i.e. ma fawq al asbab) from Allah (subhanahu wa ta’ala). Here is what Muhammad bin Abdul Wahhab was intending to write; “The prohibited intercession intermediation is that which is sought from other than Allah concerning that which only Allah is able to do.” In reality this entire principle is fusion of Tawassul and Shaf’at, which makes it impossible to correct it. If one was to consider the above correction as valid and replace the word intercession with intermediation in the principle. Then the evidence which Muhammad bin Abdul Wahhab employed to argue against intermediation will have no relevance to the subject. Evidence is about polytheists not having intercessor to intercede for them on the judgment day because they took idol-gods as intercessors with Allah (subhanahu wa ta’ala). In summary, on the basis the definition of prohibited intercession, the evidence employed does not support it therefore evidence used in context of definition is wrong and in the light of evidence the definition of prohibited intercession is clearly wrong. Prohibited & Permitted Principles Analyzed: Muhammad bin Abdul Wahhab fused the issue of Shaf’at and Tawassul. Keeping the definition of prohibited type of intercession in mind; “The prohibited intercession is that which is sought from other than Allah concerning that which only Allah is able to do.” The definition of permitted type of intercession should have been: “And the affirmed intercession is that which is sought from Allah concerning that which others are able to do and the intercessor is honored with the intercession and the one interceded for, is one whom Allah is please with his speech and actions, after he gives permission …”[!] If one was to keep the definition of permitted type of intercession in mind; “And the affirmed intercession is that which is sought from Allah, and the intercessor is honored with the intercession and the one interceded for, is one whom Allah is please with his speech and actions, after he gives permission …” Then the prohibited type of intercession should be something like this: “The prohibited intercession is that which is sought from other than Allah, and the intercessor is not honored with right of intercession and one requiring intercession is one whose speech and actions Allah is displeased ” Note, the following part is omitted from the prohibited type of intercession; “… concerning that which only Allah is able to do.” Two two’s of a fool never add up to five just like lies and distortions of a heretic will never add to equal Islam. If one looks at it logically, each definition should be diametric opposite of the other[^] because Tawheed is opposite of Shirk. Note, according to Muhammad bin Abdul Wahhab’s methodology permitted intercession in line with Tawheed and prohibited intercession is Shirk. These two are opposites of each other therefore permitted intercession and prohibited intercession should be opposite of each other. Prohibited Intercession Principle Under Microscope: Muhammad bin Abdul Wahhab defined prohibited intercession with following words: “The prohibited Shaf’at is that which is sought from other than Allah concerning that which only Allah is able to do.” The crossed out part of quote has no real or any significance in the context of intercession. Attempts to reconcile the crossed out part with the principle; “… Concerning which only Allah is able to do.” Means “… concerning which Allah is only able to grant.” Allah is only able to permit who can intercede therefore; “the prohibited Shaf’at is that which is sought from other than Allah which only Allah is able to grant.” Hence Muhammad bin Abdul Wahhab meant; “the prohibited Shaf’at is that which is sought from other then Allah, who have not been granted the right of intercession.” This exercise establishes; crossed out part of principle has no direct connection with the subject of intercession. If one resorts to Taweel of Taweel of Taweel, only then one can harmonize the principle in the context of the evidence. The correct Wahhabi solution would be to replace the word Shaf’at with Tawassul, example; “The prohibited Tawassul is that which is sought from other than Allah concerning that which only Allah is able to do.” Alhasil, the crossed out words can be reconciled with the evidence by resorting to reinterpretation but lengths one has to go to achieve it are more then a stretch. Therefore the Taweel is improbable and the suggested correction is according to Wahhabi methodology and would be better option. The finale Taweel of the prohibited principle and the version with word Shaf’at replaced by Tawassul, both are with their own faults which have been demonstrated. Wrong Definition Of Permitted Intercession: Muhammad bin Abdul Wahhab wrote: “And the affirmed intercession is that which is sought from Allah, and the intercessor is honored with the intercession and the one interceded for, is one whom Allah is please with his speech and actions …” He believes the intercession sought from intercessors is not permitted unless intercession is sought from Allah (subhanahu wa ta’ala): “And the affirmed intercession is that which is sought from Allah …” Obviously the prohibited intercession in light of this statement would be one which is sought from anyone other then Allah (subhanahu wa ta’ala). Here is the explicit confirmation of derived: “The prohibited intercession is that which is sought from other than Allah concerning that which only Allah is able to do.” Permitted Intercession Is Prohibited Intercession: If the prohibited type of intercession is analyzed in the light of permitted type of intercession then true Khariji nature of Muhammad bin Abdul Wahhab’s methodology is established. The prohibited intercession is defined as “The prohibited intercession is that which is sought from other than Allah concerning that which only Allah is able to do.” and permitted intercession is defined as; “And the affirmed intercession is that which is sought from Allah, and the intercessor is honored with the intercession and the one interceded for, is one whom Allah is please with his speech and actions, …” Therefore if one seeks intercession according to permitted type of intercession [i.e. Prophet Muhammad sallallahu alayhi was’sallam] then he/she seeks prohibited intercession which is seeking intercession of other then Allah (subhanahu wa ta’ala). According to Muhammad bin Abdul Wahhab seeking intercession of anyone other then Allah (subhanahu wa ta’ala) is prohibited and engaging in prohibited intercession in his methodology is Kufr/Shirk. Hence according to his methodology anyone who seeking intercession of Prophet (sallallahu alayhi was’sallam) or anyone else will be and is Mushrik/Kafir. Permitted Intercession Is Not Kufr Or Shirk: Supporter of disbelief will argue; Muhammad bin Abdul Wahhab established the belief of intercession of Prophet (sallallahu alayhi was’sallam) with evidences and he believed in intercession of Prophet (sallallahu alayhi was’sallam). Hence he could not have termed his own belief Kufr/Shirk and argument does not represent his belief correctly. It is based on mutilation of principle mentioned by Muhammad bin Abdul Wahhab and inferred via devious means. The response of believer would be; Muhammad bin Abdul Wahhab deliberately fused the subject of Tawassul with Shaf’at to promote his dubious teachings. The undeniable fact is that in methodology of Muhammad bin Abdul Wahhab if anyone engaged in prohibited intercession he/she commits major Shirk and no one but a illiterate fool will challenge this fact. Earlier according to Wahhabi methodology the application of definition of prohibited intercession was suggested; “The prohibited Tawassul is that which is sought from other than Allah concerning that which only Allah is able to do.” In light of this Muhammad bin Abdul Wahhab would believe; anyone who seeks aid via Tawassul from other then Allah (subhanahu wa ta’ala) seeks prohibited aid. A detailed understanding representation would be; anyone who seeks aid via Tawassul from the dead seeks prohibited Tawassul.[k] According to Wahhabism anyone seeking ‘prohibited Tawassul’ is guilty of major Shirk which is disbelief. So while arguing to establish the Kufr/Shirk of seeking ‘prohibited Tawassul’ he also did away with Shaf’at. Reason Of Shirk Is Seeking Which Only Allah Is able To Do: Apostate may argue, Shirk will not warrant until one seeks from other then Allah which only Allah (subhanahu wa ta’ala) is able to do. The Muslim should respond; the Muslims and Wahhabis are in agreement that creed precedes the action. Therefore according to Wahhabism mere belief that one can seek aid from Allah (subhanahu wa ta’ala) via; Tawassul of the dead/prohibited Tawassul, is be major Shirk. And this verdict is before one starts asking which only Allah (subhanahu wa ta’ala) is able to do. Now if one seeks what is termed as which is only Allah (subhanahu wa ta’ala) able to do [or in other words ma fawq al asbab aid] from the dead then according to Wahhabism one engages in worship commits Shirk in attributes. Alhasil, according to Wahhabism the definition of prohibited Tawassul does not depend on the crossed out part for one to be guilty of major Shirk. And just like this, according to Muhammad bin Abdul Wahhab’s methodology Shaf’at of other than Allah (subhanahu wa ta’ala) does not depend on the crossed out part to be major Shirk. Mere belief that it is permissible to seek intercession from other then Allah (subhanahu wa ta’ala) is enough to be guilty of major Shirk. This is also supported by Muhammad bin Abdul Wahhab’s following statement: “And the affirmed intercession is that which is sought from Allah, and the intercessor is honored with the intercession and the one interceded for …” Giving Allah’s right to a creation is major Shirk and seeking intercession according to Muhammad bin Abdul Wahhab, is right of Allah (subhanahu wa ta’ala) because he defines affirmed intercession as which is sought from Allah (subhanahu wa ta’ala). Now if the seeks intercession from other than Allah (subhanahu wa ta’ala) then according to Wahhabism one is giving right of Allah (subhanahu wa ta’ala) to a creation, hence intercession ghair of Allah (subhanahu wa ta’ala) would be major Shirk. Permitted Intercession Under The Microscope: On the judgment day when the heat of sun becomes unbearable the believing people will decide to seek intercession to Allah (subhanahu wa ta’ala). They will go to various Prophets to seek their intercession but every Prophet will refuse to intercede and recommend another until people reach Prophet (sallallahu alayhi was’sallam). He will prostrate to Allah (subhanahu wa ta’ala) and glorify Allah (subhanahu wa ta’ala) then he will be granted the right of intercession. Please bare previously mentioned information in mind to understand the following point. Muhammad bin Abdul Wahhab defined permitted intercession as; “And the affirmed intercession is that which is sought from Allah, and the intercessor is honored with the intercession and the one interceded for, is one whom Allah is please with his speech and actions, …” According to Ahadith the people will seek intercession of Prophets [i.e. Prophets; Adam, Ibrahim, Musa, Isa, etc.] even when they have not been granted the right of intercession nor the people will be seeking intercession of Allah (subhanahu wa ta’ala) nor the people will be those whom Allah (subhanahu wa ta’ala) is pleased with in fact they will be guilty of major sins: "My intercession is for the people who committed the major sins in my Ummah." [Ref: Tirmadhi, B11, H2435] "On the Day of Resurrection I will intercede and say, "O my Lord! Admit into Paradise (even) those who have faith equal to a mustard seed in their hearts." Such people will enter Paradise, and then I will say, 'O (Allah) admit into Paradise (even) those who have the least amount of faith in their hearts.” [Ref: Bukhari, B93, H600] In light of these facts the entire principle is incorrect. A principle should be inclusive of all situations and exclusive of none. Defense Of Muhammad Bin Abdul Wahhab’s Permitted Intercession: If apostate argues; principle should include what is established from Quran/Ahadith and Muhammad bin Abdul Wahhab included which is established from both these two sources. We Muslims should respond; the principle contradicts the established facts of Ahadith. The intercession is sought before the permission is granted and there is no proof that intercession was sought by anyone after Prophet (sallallahu alayhi was’sallam) was granted the right to intercede. Ahadith indicate that Prophet (sallallahu alayhi was’sallam) will intercede on his own accord for which Allah (subhanahu wa ta’ala) will permit. Also the intercession is not being sought from Allah (subhanahu wa ta’ala) but from Prophets even before they have been permitted to intercede. Lastly the ones who will require intercession Allah (subhanahu wa ta’ala) will not be pleased with them they will be major sinners and people of hell who via intercession of Prophet (sallallahu alayhi was’sallam) will be taken out of hell. Therefore nothing of Muhammad bin Abdul Wahhab’s ‘permitted intercession’ is according to teaching of Prophet (sallallahu alayhi was’sallam). Even if an aspect of belief is established from Quran/Ahadith does not legitimize its inclusion to a principle. The confession is; there is no god but Allah Muhammad is Messenger of Allah. Would it be correct to insert the following in the beginning of confession; all praise is for Allah the Rabb of universe? Or would it be correct to add the following; “Say: O disbelievers.” in the beginning? One who is educated about deen will realize; not all which is established from Quran and Ahadith can be made part of principle.[\] But the principle should be inclusive of all essential elements and exclusive of all which is not fundamental to ones Islam. Muhammad bin Abdul Wahhab inserted the non-essential beliefs in his principle and excluded the essential. Principle Should Be Inclusive Of Essential And Exclusive Of Superfluous: The error of Muhammad bin Abdul Wahhab derived principle and his lack of knowledge about extracting principles needs to be demonstrated so readers understand the fault in his principles. Here is example of a defective principle; one who believes in intercessors and believes in Allah is Muslim. If this principle was considered valid then the polytheists of Makkah would be Muslims. They believed in [their idols as gods and believed these gods are] intercessors and believed in Allah (subhanahu wa ta’ala). Alhasil the principle is not exclusive enough to exclude the disbelievers from entering Islam and not inclusive enough to only allow the Muslims into fold of Islam. Now coming to Muhammad bin Abdul Wahhab’s permitted intercession as; “And the affirmed intercession is that which is sought from Allah, and the intercessor is honored with the intercession and the one interceded for, is one whom Allah is please with his speech and actions, …” The affirmed intercession’s first condition; “… which is sought from Allah”, will not be fulfilled by Muslims because they will seek intercession from other then Allah i.e. Prophets. The intercessors at that time will not be honored with right of intercession and the ones who need intercession will be sinners. The principle which I presented to demonstrate my point is too flexible and allows non-Muslims to enter Islam but on other hand Muhammad bin Abdul Wahhab’s principle is excessively strict and excludes Muslims from Islam. Interpreting Which Only Allah Is Able To Do: Apostate may argue in context of the following hadith; “… and (last of all) the Almighty (Allah) will say, 'Now remains My Intercession. He will then hold a handful of the Fire from which He will take out some people whose bodies have been burnt, and they will be thrown into a river at the entrance of Paradise, called the water of life.” [Ref: Bukhari, B93, H532], this part of the first principle; “… concerning which only Allah is able to do.” and this part of second principle; “And the affirmed intercession is that which is sought from Allah …” Refers to act of Allah (subhanahu wa ta’ala) indicated in the hadith. In other words it refers to act of Allah (subhanahu wa ta’ala) taking people out of hellfire. In this context the following two principles; “The prohibited intercession is that which is sought from other than Allah concerning that which only Allah is able to do.”, would mean; the prohibited intercession is which is sought from other than Allah about taking people out of hellfire which only Allah is able to do. In the context of following principle; “And the affirmed intercession is that which is sought from Allah, and the intercessor is honored with the intercession and the one interceded for, is one whom Allah is please with his speech and actions, …”, would mean; the affirmed intercession is where entry into paradise is sought from Allah, and the intercessor is honored. The Muslims should respond; the people will seek intercession of Prophets they are ‘other than Allah’ and the intercession would be regarding taking people out of hellfire. Allah (subhanahu wa ta’ala) will say; “… and (last of all) the Almighty (Allah) will say, 'Now remains My Intercession.” After which Allah (subhanahu wa ta’ala) will take out fire from which people will be taken out and thrown into river of paradise. Putting it simply Allah’s (subhanahu wa ta’ala) intercession is taking people out of fire and entering them in paradise. Therefore intercession of Prophets should be and it is of taking people out of fire and entering to paradise. As proof note, Prophet (sallallahu alayhi was’sallam) is reported to have said: “I shall go towards Hell and knock at its door, so it will be opened for me. I will enter it - and praise Allah with such praise that has never been done by anyone before me, nor shall it ever be done by anyone after me …” As a result of which he will remove everyone who sincerely professed the first part of Shahadah: “… and shall remove from it every such person who has with a sincere heart said ‘None is worthy of worship except Allah’.” [Ref: Al-Mau'jam Al Awsat, H3857, Vol. 4, Page 503] Hence these two interpretations only add the following; Prophet (sallallahu alayhi was’sallam) will take people out of hellfire, to the already established inconsistency – on the judgment day people seeking intercession from ‘other than Allah’ and those who were not granted the right of intercession. Alhasil, if the permitted intercession principle is understood as; the affirmed intercession is where entry into paradise is sought from Allah, and the intercessor is honored. Then the entry into paradise isn’t sought by the person in hell-fire but he is interceded for and the intercessor is honored with right of intercession. Therefore the interpretation of principle does not truly represent Islamic teaching. If the prohibited intercession is interpreted as; the prohibited intercession is which is sought from other than Allah about taking people out of hellfire which only Allah is able to do. Then people would be seeking intercession from ‘other than Allah’ to take people out of hellfire which according to the principle only Allah (subhanahu wa ta’ala) can do. Hence people would be engaging in prohibited intercession. Yet according to Islam this type of intercession which Muhammad bin Abdul Wahhab’s principle demonizes is ayn Islam because Prophet (sallallahu alayhi was’sallam) will take people out of hellfire. After the intercession of all Allah (subhanahu wa ta’ala) will intercede and take people out of hellfire. Therefore the principles are contradicting established evidence of Quran and Ahadith. Affirmed Intercession Is Sought From Allah By The Intercessor: A apostate is likely to argue; by the following statement; “And the affirmed intercession is that which is sought from Allah …”, he meant; affirmed intercession is where intercessor is granted the right of intercession and intercessor seeks intercession from Allah (subhanahu wa ta’ala) for one with whom Allah (subhanahu wa ta’ala) is pleased with. Therefore the argument that people will be seeking intercession from ‘other than Allah’ is invalid. The insertion of words in brackets gives the principle mentioned meaning; “And the affirmed intercession is that which is sought from Allah [by the intercessor] and the intercessor is honored with the intercession and the one interceded for, is one whom Allah is please with his speech and actions, …” As Muslims we should say to apostate; Firstly, if your interpretation is granted nothing alters in reality because the people will still go to Prophets and seek their intercession. These people will go around seeking intercession until Prophet (sallallahu alayhi was’sallam) is granted the right of intercession. Then Prophet (sallallahu alayhi was’sallam) will seek intercession on behalf of Muslims. So in reality the people will be going to ‘other than Allah’ for intercession is still established and only after going to ‘other than Allah’ then one from these ‘other than Allah’s’ will be granted the right of intercession and then this ‘other than Allah’ will seek from Allah (subhanahu wa ta’ala). Secondly, the people whom Prophet (sallallahu alayhi was’sallam) will intercede for to Allah (subhanahu wa ta’ala) will be in hellfire. And they would be in hellfire not because Allah (subhanahu wa ta’ala) was pleased with their actions or speech rather they are in hellfire because they had earned the displeasure of Allah (subhanahu wa ta’ala). Hence even if the first part of principle can be interpreted accordance with teaching of Islam the last part contradicts it. For this principle to be valid all details have to match the events at judgment day if any of the detail mentioned contradicts the events then the entire principle is nullified or at least until the faulty parts remain. You Misunderstood Allah Being Pleased With: …. More To Come …. Correct Prohibited Type Of Intercession And Intercessors: Muhammad bin Abdul Wahhab defines the prohibited type of intercession as: “The prohibited intercession is that which is sought from other than Allah concerning that which only Allah is able to do.” This is contrary to teaching of Islam and result of foolishness. The disbelievers took idol-gods as their intercessors with Allah (subhanahu wa ta’ala). Taking these idol-gods as intercessors to Allah (subhanahu wa ta’ala) and worshipping them is prohibited. The evidence of prohibition is: “And do not invoke besides Allah [idol-god intercessors] that which neither benefits you nor harms you, for if you did, then indeed you would be of the wrongdoers.'" [Ref: 10:106] Therefore the prohibited type of intercessor/intercession according to Quran is where an intercessor is taken as a god besides Allah (subhanahu wa ta’ala) and then believed to be a intercessor to Allah (subhanahu wa ta’ala). Correct Permitted Type Of Intercession And Intercessor: Muhammad bin Abdul Wahhab’s incorrect definition of permitted intercession is; “And the affirmed intercession is that which is sought from Allah, and the intercessor is honored with the intercession and the one interceded for, is one whom Allah is please with his speech and actions, …” The correct permitted intercession is where the one who seeks intercession affirms belief of Tawheed and seeks intercession from one who is believed to a created servant of Allah (subhanahu wa ta’ala). In detail, the one who seeks intercession, believes; Allah (subhanahu wa ta’ala) is One God, besides whom there is no God, and believes; Allah is One Allah besides whom there is no allah. Also believes Allah (subhanahu wa ta’ala) is without likeness to creation in attributes etc. The seeker believes about intercessor; intercessor is a creation of Allah (subhanahu wa ta’ala), a servant of Allah (subhanahu wa ta’ala) and not human-god or idol-god. Permitted Intercession Is Sought From Permitted Intercessors: The Ahadith establish that on the judgment day the people will go to Prophets and ask them to intercede for them to Allah (subhanahu wa ta’ala). Eventually they will come to Prophet (sallallahu alayhi was’sallam) and will ask him to intercede to Allah (subhanahu wa ta’ala). Then Prophet (sallallahu alayhi was’sallam) will prostrate in worship of Allah (subhanahu wa ta’ala) and he will be granted the right of intercession. Our beloved Prophet (sallallahu alayhi was’sallam) will be the first one to intercede. This establishes that affirmed intercession is which is sought from Prophets and the Prophets intercede on behalf of the sinners to Allah (subhanahu wa ta’ala). Also note the verse of Quran employed to establish the innovative definition of affirmed intercession, states; “To Him belongs whatever is in the heavens and whatever is on the earth. Who is it that can intercede with Him except by His permission? He knows what is [presently] before them and ...” [Ref: 2:255] The verse of Quran in light of other verses establishes; permitted intercession is where intercessor is granted the right to intercede to Allah (subhanahu wa ta’ala) for whom Allah (subhanahu wa ta’ala) permits intercession. In the light of Ahadith and Quranic verses then the affirmed intercession would be; where intercession is sought from a intercessor who has been permitted to intercede and sinners seek intercession from a intercessor who intercedes on their behalf to Allah (subhanahu wa ta’ala). Such intercession seekers commit neither Kufr nor Shirk and anyone who charges those who seek intercession of creation of Allah (subhanahu wa ta’ala) of Kufr/Shirk has himself fallen into it.