MuhammedAli
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پوسٹس ںے MuhammedAli کیا
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Salam alayqum wa rahmatullah wa barakaat,
Abdur Rehman baee, kohi jawab mosool nahin huwa. Agar kissi kay pass Abdur Rehman baee ka fone number, email waghera hen toh batayeh ga. -
Salam alayqum wa rahmatullah wa barakaat,
Abdur Rehman baee, Khadam nay thori si rakam donate kerna thee, agar aap kohi tareeka batata denh ya account details waghera. Takay pesay transfer keeyeh ja saken.-
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Jazakallah khair Tawheedi baee.
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janab rizvi,qadri,akhtari sb, maira jawab yahee hay k main ko e jawab naheen daina cahta. main aik student hon aap shaid alam hain. siraf itna kehna cahta hoon k main apnay father,grand father say sunni brailvee hoon. aala hazrat r.a kee bahut saari books parh chuka hoon,bahut sari books ghar par rakhee hain. ham to shadi bhee brailvee kay ilaava kissi say naheen kartay. aap ko shaid ghalat fehmi hay hay k main brailvee nahee./ so ilam e ghaib topic par no sawal jawab. thank you again
Salam alayqum wa rahmatullah wa barakaat,
Moteram Shahid baee, meh kohi aalim nahin hoon. 15 saal say Ilm ghayb, Hadhir Nadhir, Noor Bashr, Gustakhana Ibarat, Fiqhi ikhtilafat, Qasim Nanotavi kee ibarat, Tawheed, Shirk, Biddat kay mozwoon ko per raha hoon. Ginti kay das bara subject hen joh study keeyeh hen. Rozana kam say kam 8/10 gantay bas is'see kaam meh guzrtay hen. Agar in ko 365 ko 8 say zarb deeya jahay toh = 2920 aur is ko 15 say deeya jahay toh phir 43800 gantay bantay hen. Aur agar is ko 24 say taqseem keeya jahay toh 1825 din bantay hen. Yaqeen keren agar kohi aur hota toh Mufti ka Mufti ban gaya hota magar meh abhi taq in'nee masail meh pansa hoon. Jis say aap ko meri aqal ka andaza ho gaya hoga kay meh kitna zaheen banda hoon.
Baee mujjay pata heh kay aap Sunni hen meh nay aap ki chand posts Pir Karam Shah Sahib kay mozoo meh pereen theen aur ilm thah. Magar jis behas meh aap peray thay yeh mofeed nahin. Yeh sunni kay leyeh mofeed nahin aur kissi ghair kay leyeh be mofeed nahin. Keun kay agar magar qiyaas say insaan kuch bee behas ker sakta heh. Jis ka meh nay aap ko namoona pesh keeya thah kay agar magar aur qiyaas e shaytaani kay saath insaan ilm e ghayb e illahi per be nuqs ker sakta heh. Qiyas e shaytaani is leyeh kaha keun kay Shaytaan nay Allah kay wazia hokam kay khilaaf qiyaas keeya, meh aag say bana hoon aur yeh matti say is leyeh meh behtr hoon aur hokam e illahi kee atahat say inqaar keeya. Ilm e Ghayb jab Quran say sabat heh aur woh be lawh aur qalam wala toh phir qiyaas kee bunyaad per us meh nuqs kerna kay agar hota toh esa hota, agar hota wesa nah hota ... qiyaas e shaytaani heh, keun kay wazia dalahil e Quran yehni farman e illahi kay khilaaf apni qiyas shaytaan kay qiyaas jesi heh. Is leyeh itna lamba likha kay aap ko samjaya jahay kay yeh agar magar qiyas joh Quran aur hadith kay khilaf ho us ko chor denh aur Quran aur hadith wali baat keren joh wazia likhi heh. Dosri baat meray baee agar aap ko ilm nahin toh kissi ghair firqa kee kissi kitab, forum, casset, video ko nah suna keren. Meh apna tareeka batata hoon shahid aap ittifaq nah keren. Wahhabiyoon ka agar kohi Qari Quran kee tilawat keray toh meh kaan band ker leta hoon, is leyeh nahin kay Quran meh nuqs heh, balkay is leyeh kay meh is mardood kay moon say tilawat sun-na nahin chahta.Mera imaan ijazat nahin deta kay meh bila waja in kay kissi biyan ko sunoon, sirf hasb e zeroorat sunta hoon wesay kabi be nahin.
Allah ta'ala ham sab kay imaan ko salamat rakhay, ameen.
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و علیکم السلام و رحمت اللہ و برکاتہ
پیارے بھائی آپ کو دلیل دینے کی ضرورت بھی نہیں
ہم عشق کے بندے ہیں کیوں بات بڑھی ہے
.................؟ہے ناں
ایک چھوٹی سے بات اپنے ہم مسلک کی بھی ماں لیں اور وہ یہ کہ سلام پورا پورا لکھا کریں
kindly use smilies and do not write wawrwb...etc......plzzzzzzzzzzzzzzzz
Salam alayqum wa rahmatullah wa barakaat,
Jee meray baee aynda kabi wr wb nah likhoon ga.
Wesay abh aap nay smilies ka kaha heh toh sawal pooch loon. Joh kuch meh Urdu meh likhta hoon kia aap ko talkh lagta heh jab peren toh? Ek aur baee thay jinoon nay ihtiraaz keeya thah kay mera andaaz talkh heh. Abh Shahzad baee nay be kuch yahi likha heh. Jab aap mera likha huwa pertay hen toh kia impression letay hen kay narm lehjay meh ya sakht lehjay meh likha gaya heh? Meh nay note keeya heh kay meray likhay huway ko pernay walay jarhana rawayya letay hen halan kay esa kohi niyyat, irada, nahin hota.Allah ta'ala aap ko jaza e khair deh, ameen.
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الحمد لللہ عزوجل محمّد بھائی بلکل سنی قادری رضوی اختری ہیں جناب
Salam alayqum wr wb,
Baee, mujjay Ali kay naam say mukhatab keejeeyeh. Bachpan say bataya gaya thah kay agar kissi ka nam Muhammad ho toh ya us ka poora naam bulaya jahay ya phir dosra naam. Kohi daleel toh nahin deh sakta aur nah kabi kissi aalim say yeh suna heh sirf is leyeh kehta hoon kay kissi ko Muhammad say mukhatab kerna adaab e risalat kay khilaaf heh. Hamaray nabi e kareem sallallahu alayhi was'sallam jesa kohi aur nah thah nah heh aur nah hoga is leyeh kissi ghair ko Muhammad kay naam say mukhatab kerna bulnad marta maqam of Nabi sallallahu alayhi was'sallam meh kissi ko shareek kerna heh. Hamaray buzurg mana keeya kertay thay joh Allah ko piyaray ho chookay hen, magar walden waghaira say kabi nahin suna. Kabi kissi aalim say be esa mana kerna nahin suna sirf grandfather say, aur joh un kay ham umar buzurg thay un say ... dobara Sunni honay kay bad gradually Allah ta'ala nay masail ko samajnay kee towfeeq deeh. Aur waja bee khud khaseeda heh kay keun istimal nah keeya jahay, shahid Ulamah nay kuch aur batahi ho. magar joh kuch be heh khadam is ko adab ka masla samajta heh. Daleel denay say ajiz hoon.
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janab rizvi sb,agar aap brailee shareef akhtar raza khan sb k mureed hain to aap nay bhee aala hazrat ko parah hee naheen jo kuch main ilam e ghaib kay baray likha wo aala hazarat ahmad raza khan sb ka he kaha huaa hay k ALLAH TAALA say HAZOOR SAWW kay ilam e ghaib ke ko e nisbat naheen ho sakti. jo kuch likha tha us par kisi brailvee alam say fatwa lay lain. agar de o bandi hain to phir jo kuch aap nay likha hay sahee likha ho ga.
janab ali rizvi sb
Janab meh Sayyidi Taajush Sharia Mufti Akhtar Raza ka mureed hoon. Aur alhamdulillah Sayyidi Ala Hazrat kay maslak aur talimaat ko pera heh aur phir Sunni huwa hoon. Ala Hazrat nay joh likha kay Allah suhanahu wa ta'ala aur RasoolAllah sallallahu alayhi was'sallam kay ilm kay darmiyan kohi muqabila nisbad mawazna nahin woh is context meh likha heh kay Allah subhanahu wa ta'ala kay ilm kee quantity aur RasoolAllah sallallahu alayhi was'sallam kay ilm e ghayb kee quantity meh kohi mawazna muqabila nahin. RasoolAllah sallallahu alayhi was'sallam kay ilm e ghayb kee quantity ba muqabila e illahi, la muntahi sumundar ka ek qatra bataya. Is meh quantity waghera meh kohi nisbat o ilaqa nahin. Joh meh nay aap ko ooper tanbeeh kee heh us ko peren aur ghor keren. Aur agar aap ko khatra lahak ho gaya heh kay aap ka imaan yahan rehnay say kharab hoga keun kay yahan per meh Allah subhanahu wa ta'ala kay ilm e ghayb ka radd ker raha hoon. Toh janab gabrahen mat maslay kee wazahat ker doon ga agar aap talb keren gay toh. Wesay zeroorat nahin samajta keun kay yahan per Sunni hen aur ahle ilm hazraat hen sab jantay hen kay meri baat mantaqi tor per be ghalat heh.
Aap nay likha kay agar meh Deobandi hoon toh theek hee likha hoga aur Sunni likhay toh ghalat hee hoga. Banday yeh miyaar e haq nahin. Haq Deobandi kay likhnay say haq nahin hota, aur batal Sunni kay likhnay say batal nahin hota, batal aur haq joh be likhay wohi hoga joh biz'zaat heh. Yeh joh aap nay baat likhi is say maloom hota heh kay janab aap ko ilm nahin aur aap is qabil nahin kay haq aur batal meh fesla ker saken, aap ka miyaar e haq yeh heh kayDeobandi likhay toh haq hee hoga keun kay deobandi haq per heh. Aur Sunni joh likhay woh batal hee hoga keun kay un kay aqahid batal hen. Yeh aap ka haq o batal ko pehchannay ka asool heh. Aur yehd rust nahin, aap ko maloom hona chahyeh.
Ilm hasil keren, sayyidi ala Hazrat ki kitabeh peren aur Ulamah e Ahle Sunnat kee kitaben peren. Ilm hasil keren munazra, behas chor denh.Yaqeen ker lenh is say aap ko nuqsaan hoga aur dil meh joh piyar muhabbat narmi aur imaan ko pehchannan kee qualities khatam ho jahen gee. Meh is dowr say guzr chuka hoon, is leyeh aap ko advice deh raha hoon kay esa nah keren baaqi aap kee marzi Allah ta'ala ham sab ka imaan salamat rakhay, ameen.
Agar kohi Bahi post 14 ko Urdu meh likh ker kissi section meh post ker deh toh yeh un tamam AGAR MAGAR QIYAAS PHILOSOPHY wali arguments ka bunyadi tor per ghalat honay sabat kerti heh.
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sir,Muhammad Ali /baghdadi member sb,main to HAZOOR SAWW kay ilam e ghaib ka qail hoon,negative naheen,
quraan sharif,aur ya rasool ilam e ghaib batanay main bakheel naheen
Allah Taala chun laoita hay apnay rasooloon maoin say ilam e ghaib k liee.
main to saada alfaaz main apni baat kehnay ka aadi hoon taak sub ko samjah aa ja a.
Janab agar aap kee aqal saleem huwi toh samajen gay kay kissi kay ghayb jannay kee daleel yeh heh kay waqiat ka hona. Agar nah hoon toh jannay kee daleel nahin. Misaal kay tor per jistera meh nay ilm e ghayb jannay ka dawa keeya aur saath likh deeya kay app[ nay jawab nahin dena thah magar keun kay meh ilm e ghayb janta thah is leyeh meh nay taqdir ko badal deeya. Ahle feham samaj jahen gay kay ghayb ka ilm honay kay leyeh un waqiat ka wajood meh ana zeroori heh agar woh waqiat jin ko meh jannay ka dawa keroon aur nah hoon toh phir meh jhoota hota hoon. Abh agar meh kissi waqia kay honay ka dawa keroon aur us kay bar khilaf ho aur meh kahoon kay keun kay meh ghayb janta thah is leyeh meh nay esa honay say rok deeya. Toh aqal mand banda hee kahay ga kay janab agar aap ko waqia hee ghayb ka pata thah toh phir aap woh peshan gohi kertay jis nay hona heh aur hogi toh aap ka ilm e ghayb sabat hoga.
Joh andaaz e ihtiraaz aap ka heh us say Mirza Ghulam Ahmad Qadiyani kafi faida uthata agar ussay maloom hota. Kehta kal esa hoga, maulvi ketay nahin huwa, woh kehta keun kay mujjay pata thah kay esa hoga aur mujjay yeh gawara nah huwa is leyeh meh nay taqdir ko badal deeya aur is leyeh nah huwa. Maqsad sirf yeh heh kay yeh kazzaboon ka tariqa heh kay kissi waqia kee peshan goi keray aur jab ho nah toh kahay mujjay pata thah is leyeh taqdir badal deeh. Agar hamaray Nabi e kareem sallallahu alayhi was'sallam esa kertay toh aap kia kehtay? Sachay Nabi thay ya un kee nabuwat aur ilm e ghayb ka dawa jhoota thah. Matlab yeh heh kay yeh Nabi e kareem sallallahu alayhi was'sallam kee shaan nahin kay jantay huway waqiat ko badlay. Misaal kay tor per kissi waqia kay jannay ka RasoolAllah sallalahu alayhi was'sallam ko ilm ho kay esa hoga, magar woh esa ho nah, aur Allah tallah us waqia ko badal ker kuch aur kar deh toh kia aap batahen RasoolAllah sallallahu alayhi was'sallam ka ilm sacha huwa ya jhoota? Allah subhanahu wa ta'ala har ghayb janta heh magar kia Allah kissi waqia kay honay ko an-hona kerta heh? Aap shahid kahen jee kerta heh toh janab tawajoh keren. Agar Allah ko ilm e Ghayb ho kay esay waqia ko hona heh aur bad meh Allah us waqia ko badal deh toh lazam ata heh kay Allah kay pehlay walay ilm meh nuqs thah. Keun kay agar haqiqi ilm e ghayb hota toh phir pehlay hee pata hota kay esa hona hee nahin. Alhasil ilm honay kee daleel yeh heh kay waqiat hoon agar nah hoon toh phir ilm meh nuqs sabat hota heh. Aur joh philosophy Allah aur us kay Rasool kay ilm meh nuqs nikaal leh aur dar haqiqat un kee zaatoon meh nuqs sabat keray, Muhammed Ali Razavi us per lanat behijta heh aur joh essi philosophy ko istimal ker kay RasoolAllah kay ilm meh nuqs keray Muhammad Ali Razavi us per be lanat behijta heh. Aqal kay horses ko lagam denh warna musalman kee maut naseeb nahin hogi.
Woh baat keren jis kee wazia daleel Quran aur Hadith say millay, agar, magar aur qiyaas e shaytaani kay saath Quran o Hadith kay bunyadi aqahid kay khilaaf philosophiyan mat banahen. Agar qiyas kee bunyad per Ilm e Ghayb ka rad hota toh meh kab ka Allah kay ilm e ghayb ka rad ker chuka hota, joh cheeze dekhi suni jahay ghayb nahin, Allah har cheez dekhta sunta heh, is leyeh Allah ko ilm e ghayb nahin.Gaya nah mantaq o philosophy o qayas say Allah kay ilm ghayb ka aqeedah ya nahin? Kia aap mantaq aur philosophy ko Quran aur hadith per tarjeeh denh gay ya qiyas o philosophy ki yeh baqwasat? Jistera aap meri agar magar,qiyas aur philosophy ko qabool nahin keren gay aur Allah kay ilm e ghayb kee nafi nahin keren gay toh aap musalman say kesay tawaqoh ker saktay hen kay agar magar qiyas aur philosophy kee bunyad per ham bunyadi aqahid kee nafi ker denh. Mera advice yahi heh kay wohi baat keren joh Quran aur hadith meh likhi ho aur qiyasaat aur philosophy kee bunyad per nafi e aqahid e Qurania chor den. Warna aap shahid mujjay jantay nahin meh tehroon kay saath ziayada tehra ho jata hoon, yehni ghali bandoon ki hidayat kay wastay meh teen darjay aur ghaali ho jata hoon. Misaal kay tor per, agar Allah ko ilm e ghayb thah toh Allah ta'ala nay abhi pura Quran nazil nahin huwa thah toh farmaya zalikal kitabu la raiba fi is kitab meh kohi shak nahin, abh meri philosophy perh lenh, agar Allah ko ilm e ghayb hota toh phir pata hota kay abhi Quran pura nazil hee nahin huwa, aday Quran ko kitab farma deeya is say sabat huwa kay Allah ko ilm e ghayb nahn pata thah agar hota toh Allah kehta kay jitna nazil keeya heh us meh shak nahin.
Agar meh nay apni aqal ko Quran aur hadith ka paband nah keeya hota aur Allah aur Rasool ko mana nah hota toh phir aap bethay wazahateh kertay kay Allah ko kesay ilm e ghayb heh, kulli heh ya baaz heh, haal ka ilm hota heh ya nahin. Apnay aap ko Quran aur ahadith ka paband keren, joh wazia likha ho us ko kahen aur joh nah likha ho us ko qiyas say akhaz nah keren. Warna aap say baray baray aqal walay banday hen joh Allah kay ilm e ghayb meh nuqs nikalnay meh aur qiyas o philosophy kay saath radd kernay meh mint nah lagahen.
Meh be yahi ihtirazat keeya kerta thah ilm e ghayb e RasoolAllah sallalahu alayhi was'sallam per, agar ghayb thah toh .... agar ghayb hota toh ... agar ghayb jantay toh ... agar ghayb ka ilm hota toh esa ... meh be sara din yahi socha kerta thaH 'BARELWI MUSHRIKOON', 'QABAR PARASTOON' kay rad kay leyeh. Magar Allah ka karam heh aaj sahib e imaan hoon. Esay maslay aap ko samjahay nahin ja saktay, aap ko khud suljanay hoon gay. Jab meh nay yeh philosophy, qiyas, agar magar ka logic samaj leeya kay yeh toh Islam ko be ghalt sabat ker sakta heh, Allahkay ilm e ghayb kee nafi ker sakta heh toh khadam nay yeh ahadith say qiyaas ker ker kay nuqtay nikalna, agar, magar kay saath philosophy bana ker ilm e ghayb e RasoolAllah ka rad kerna chor deeya. Joh Qurania ilm e ghayb e illahi ko ghalt sabat ker sakta heh woh Quran kay kissi aur pehloo ko be ghalat bana sakta heh, maslan ilm e ghayb e rasoolallah sallallahu alayhi was'sallam. Is leyeh yeh methodology ghalat sabat huwi aur meh nay chor deeh, aap bee apnay upper ihsaan keren aur apni jaan per reham keren aur is qiyas wali agar magar, philosophy ko bhoola denh, aur wohi tarz apnahen joh Qurani o hadith wali ho, yehni dalahil e burhan say baat keren, agar magar aur qiyaas kee bunyad per rad kerna chor den.
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Shahzad@
Janab aap ko masla samjanay kee khatar.
Janab mujjay bilqul ilm e ghayb qatti yaqeeni hasil heh kay aap ainda forum per kuch nahin likhen gay. Magar keun kay mujjay pata thah kay aap esa hona heh is leyeh meh nay yeh likh deeya kay aap zeroor is forum per jawab likhen gay. Yeh heh meray jesay banday kay ilm e ghayb jannay kee daleel, aap kay pass nafi ki kia daleel heh? -
And Ali,
Give us the context behind these quotes from your Imaam...
"He who doubts about the unbelief of the Deobandi's is also an unbeliever."
(Ahmad Raza Khan in his Fatawa Ridwiyya, 6/82)
"If anyone has the same beliefs as the Deobandi's have, he is also an unbeliever."
(Ahmad Raza Khan in his Fatawa Ridwiyya, 6/43)
"If anyone prays behind anyone of the Deobandi's, he is also not a Muslim."
(Ahmad Raza Khan in his Fatawa Ridwiyya, 6/77)
"Any person who doubts the kufr of these people (Deobandis) will themselves become kaafirs!" (See the preface to Ahmad Raza Khan's Tamheed-e-Iman, p. v, by the South African Barelvi who called himself the "Khadim-e-Raza: servant of Rida Khan", Mohammed Bana, dated 19/10/87)
"Any person who would not call them (Deobandis) disbelievers or would maintain friendship with them, or would take into consideration their positions as teachers or relatives or friends will also definitely become one of them. He is a disbeliever like them. On the Day of Judgement, he will also be tied with them in the same rope. Whatever lame excuses and fraudulent arguments they give here are invalid and false."
(Ahmad Rida Khan in his Tamheed-e-Iman)
"If anyone admires Darul Ulum Deoband, or does not believe in the corruption of the Deobandi's and does not scorn them, then this is sufficient to make a judgement for him to be a Non-Muslim!"
(Ahmad Raza Khan in his Fatawa Ridwiyya, 6/43)
"If there is a gathering of Hindu's, Christian's, Qadiyani's and Deobandi's, the Deobandi's alone should be rejected, for they have come out of the fold of Islam and defected from it. Agreement with the unbelievers is far better than the agreement with the apostates!!"
(Ahmad Raza Khan in his Malfuzat pp. 325-6)
"The works of the Deobandi's are more unclean than the various works of the Hindu's. The doubt about the heresy of Ashraf Ali Deobandi and suspicion about his punishment is also unbelief. To cleanse the impurity with the papers of the works produced by the Deobandi's is not lawful, not because of the respect for their books, but because of the reverence of the letters with which they have been written."
(Ahmad Raza Khan in his Fatawa Ridwiyya, 2/136)
"The Wahhabi's are more contemptuous than Iblis, indeed more mischievous and more straying than he, for the Shaytan does not tell a lie, but they tell a lie!!"
(Ahmad Raza Khan in his Ahkam-e-Shariat (p. 112)
"A woman is capable of committing fornication. Then according to the opinion of your leader and teacher, it is necessary that your God too should be capable of committing fornication - otherwise the prostitutes of the brothers of the Deobandi's would laugh at Him and say: 'How do you claim for Godhead? You are not capable of doing which even we can do?' This naturally implies that your God must possess a female sexual organ - otherwise where will be the sexual intercourse?"
(Ahmad Raza Khan in his Subhan al-Subbuh. P. 142)
Ek Wahhabi nay in ibarat per ihtiraaz keeya aur kehn chahta heh kay Ala Hazrat nay bila waja sakhti aur takfir kee.
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As salamu alayqum wr wb
Admin aur moderators say darkhwawast heh kay ek Wahhabi Ala Hazrat kee ibarat ka sayaq o sabak talb ker raha heh. Agar aap mahirbani keren aur us ko sayaq o sabat muhayya keren. In janab per haq per honay ka ziyada bhoot sawar heh. Agar meray pass time hota toh meh khud janab ko jawab deta magar tehreeri masroofiat itni hen kay meh esa kernay say aajiz hoon. Special darkhawast heh kay janab ko kohi sakht jumlay nah bolay jahen aur janab kay andaaz ko bar dasht keeya jahay. Mujjay maloom heh kay aap bahi narm dil aur sabr walay hen magar is dafa ziayda ihtiyat kee jahay.
Meh aap kay jawab ka intizar keeyh apni garantee per janab ko idhar behij raha hoon umeed heh aap meri garantee kee qadr keren gay.
Muhammed Ali Razavi -
Introduction:
The adherents of Khariji sect believe the majority of Muslims, the Ahle Sunnat, are guilty of major Shirk because they are worshipping idols.[1] To prove, to strengthen, these allegations against Muslims of Arabia and Muslims of world in general, they quote the hadith: “… and the Last Hour will not come before the tribes of my Ummah attach themselves to the polytheists and tribes of my Ummah worship idols. There will be among my people thirty great liars ..." [Ref: Abu Dawood, B30, H4239] In contrast, the Ahle Sunnat hold to the position; the Muslim Ummah in general and specifically the great majority[2] are protected from major Shirk[3] because Prophet (sallallahu alayhi was’sallam) has informed us: “The thing that I fear most for my Ummah is associating others with Allah. I do not say that they will worship the sun or the moon or idols, but deeds done for the sake of anyone other than Allah, and hidden desires.” [Ref: Ibn Majah, Vol.1 B37, H4205] Another hadith quotes Prophet (sallallahu alayhi was’sallam) 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] This hadith uses the phrase; Satan will not be worshiped in Arabian Peninsula [until after the blowing of wind] as a metaphorical expression to mean; idols will not be worshipped in Arabian Peninsula [until after the blowing of wind].[4] Another hadith states: “By Allah! I am not afraid that you will associate with Allah (i.e. idol-gods as partners to worship them) after my death, but I am afraid that you will compete[5] with one another for the worldly things." [Ref: Bukhari, B23, H428]
1.1 - Khariji & Ahle Sunnat Understandings Of Hadith:
The last quoted hadith of Prophet (sallallahu alayhi was’sallam) would be focus of discussion. As such, it is important to hammer out what both parties believe about this hadith and give a brief justification for each position. Ahle Sunnat Wal Jammat believes the following hadith is referring to entire Muslim Ummah and not just the companions of Prophet (sallallahu alayhi was’sallam): “By Allah! I am not afraid that you will associate with Allah (i.e. idol-gods as partners to worship them) after my death, but I am afraid that you will compete with one another for the worldly things." [Ref: Bukhari, B23, H428] The Khawarij are of belief that this hadith only refers to the companions of Prophet (sallallahu alayhi was’sallam).[6] Their belief is based on the linguistic ambiguity of word alayqum (i.e. you). Traditionally the Khawarij argue their case; Prophet (sallallahu alayhi was’sallam) was addressing the companions directly hence alayqum means you the companions and not you the Muslim Ummah. There is no explicit reference indicating about whom Prophet (sallallahu alayhi was’sallam) made this statement. As a result, this ambiguity adds some weight to their belief and brings this belief into the field of possibility. In contrast to this, the Ahle Sunnat Wal Jammat believes alayqum is inclusive of over whelming majority of Muslim on earth and not exclusive of any group in any era or region. In other words, this hadith indicates that Prophet (sallallahu alayhi was’sallam) did not fear that Muslim Ummah as whole will fall into major Shirk. To explain, Prophet (sallallahu alayhi was’sallam) did not fear that Sahabah, Tabi-een, Taba Tabi-een, Salaf, Khalaf, all the Muslims who succeeded them and until the blowing of wind will not associate idols as god partners with Allah (subhanahu wa ta’ala). The evidence for Ahle Sunnat’s position is that Prophet (sallallahu alayhi was’sallam) did not make takhsees for companions or for Muslim Ummah. Due to jawami al kalim (i.e. short expression with wide meanings) nature of Prophet’s (sallallahu alayhi was’sallam) speech, widest meaning possible would be appropriate due to generality of alayqum.
1.2 - Use Of alayqum In Hadith And Methodologies Of Interpretation:
Anyone with elementary knowledge of Arabic and Quran or Ahadith will know alayqum has been used to refer to an individual, a group of people, Muslims, disbelievers and Sahabah. In principle, contextual information should be used to determine about whom it is used wherever it is possible. There are certain usages where specificness is not indicated in the context and some usages may reveal it was used for Muslims but it may not be clear if it was used for Sahabah only or Muslims in general. In such circumstances, we have two good methodologies: a) to restrict alayqum for companions and then through qiyas infer the ihkam for Muslim Ummah.
Interpret the generality of alayqum to be referring to entire Muslim Ummah and based on availability of evidence make takhsees of the generality of alayqum. In other words, to understand a general statement of Prophet (sallallahu alayhi was’sallam) in general meaning until evidence of specificness is found in Quran or Hadith. The third is the methodology of Khawarij, in some instances alayqum is restricted to companions and on other occasions the generality of alayqum is interpreted as that it refers to entire Muslim Ummah. In other words, where alayqum does not hurt sectarian interest then interpret alayqum to be referring to Muslim Ummah and where it does hurt the Khariji belief system then interpret the alayqum to mean companions. Example of such selectivism will be given and will be discussed in detail, pointing out why opponents of Ahle Sunnat have interpreted the particular hadith selectively.
1.3 - The Principled & Unprincipled:
Without getting into interpretational side of the matter, it is nearly impossible to decide if alayqum was for companions or for the Muslim Ummah as whole. If we refer to explanations of classical scholars and base our judgment on these explanations then matter somewhat would be decided. Nevertheless, the difficulty with this is not all Muslims will agree with investigations of classical scholars and my experience with the Ahle Hadith of Pakistan is enough to convince me of that. The Ahle Hadith sect of subcontinent works on the principle of; end justifies the means. They lift any classical scholar sky high, which supports their position, and drop him from his sky-high position if the same scholar happens to oppose anything they believe. If one appeals to authority of a classical scholar while discussing with them, they are like to reply with; we judge the scholars have said based on textual evidences of primary sources because we are instructed to refer disputed issues to Allah (subhanahu wa ta’ala) and RasoolAllah (sallallahu alayhi was’sallam). If the evidence of Quran or Hadith is presented and they appeal to authority of a scholar and you place emphasis the verses of Quran or Ahadith the likely reply would be; you think you understand Quran and Hadith better then these scholars! You can never satisfy or win against such unprincipled people in discussion on any matter. Only way to ensure a positive outcome of the discussion with such irrational creatures is to have them write which principle they will adhere. Would you appeal to Quran, Hadith as evidence, or Quran, Hadith and interpretations of classical scholars. Despite knowing there is no satisfying, all I believe the best way forward is to demonstrate that the word alayqum has been used in Ahadith, which are understood to be referring to entire Muslim Ummah and not just the companions.
1.4 - Contradiction Is Not Good:
Those who are familiar with sectarian wars will know tactic of contradiction. This tactic involves providing contradictory evidence to your opponent’s evidence. To illustrate the point: a Sunni says Prophet (sallallahu alayhi was’sallam) knows granted knowledge of Ghayb because Quran states: “[He is] Knower of the unseen, and He does not disclose His [knowledge of the] unseen to anyone. Except whom He has approved of messengers, and indeed, He sends before each messenger and behind him observers.” [Ref: 72:26/27]
On other hand the opponent consciously or unconsciously would reject what the verse establishes and instead resort to contradiction by quoting another verse or verses. Depending on knowledge of individual, he would quote verse similar in meaning to argue Prophet (sallallahu alayhi was’sallam) does not know ghayb; “Say: ‘I do not control any benefit or harm for my own soul except as Allah pleases; had I known the ghayb I would have had much of good and no evil would have touched me; ...” [Ref: 7:188] In addition, will follow with another verse to establish that only Allah (subhanahu wa ta’ala) knows ghayb: “Say: ‘No one in the heavens and the earth knows the ghayb but Allah; and they do not know when they shall be raised.” [Ref: 27:65] Note this tactic is akin to burying head in the sand and pretending the difficulty will resolve it self. On the other hand, hope that some how other party will disbelieve in the Quranic verses and believe in another if I persist long enough.
Contradiction is not a very intelligent rather it is a obstacle in the way of truth and the truth is in correct understanding of both set of verses not in believing one set of verses while disbelieving in the other. Similarly, with the Ahadith of Prophet (sallallahu alayhi was’sallam) both sets of hadith need to be explained in the light of all the evidence available and not isolate a hadith from its genre to suite sectarian interest. Therefore, it is important that the Khariji evidence be explained in light of sayings of Prophet (sallallahu alayhi was’sallam). With the explanation of Khariji evidence, any lingering doubts in the minds of objective and sincere Muslims will be cleared. And those who have already chosen the pit of hell by closing the gates of, objectivity, sincerity, investigation, knowledge and by entering into the gates of hate, blindness, delusional certainty of being guided. I invoke Allah (subhanahu wa ta’ala): to soften their hardened hearts and pour into their hearts, the compassion, the mercy, the desire to gain knowledge. To make them realize the one opportunity they have to believe right, send right deeds for their akhirah and not let them squander this opportunity trusting the friends of Satan. Prophet (sallallahu alayhi was’sallam) has warned about such friends of Satan: “What I fear most for my Ummah is misguiding leaders.” [Ref: Ibn Majah, B36, H3952]. As such, we should fear for our sake these misguiding scholars especially those who oppose the majority and dismiss the thousand year continuous Islamic scholarship due to their whims.
2.1- Meaning Of Saying, I Am Not Afraid That You Will Associate With Allah:Before discussing the topic in detail it is important that a very important and valid question be answered, otherwise the objective of the explanation would fail. How can the following statement of Prophet (sallallahu alayhi was’sallam): “By Allah! I am not afraid that you will associate with Allah (i.e. idol-gods as partners to worship them) after my death …” be interpreted to mean the Muslims or Sahabah will not commit Shirk when the statement of Prophet (sallallahu alayhi was’sallam) is that he does not fear Shirk? To answer this question convincingly we have to discuss the environmental causes of fear. Environmental causes of fear are sense of humiliation, failure, threat of harm but what cements these factors together is lack of knowledge. Only way to remove this fear, is to have certain knowledge. With this certain knowledge, one acquires confidence and as a result lacks fear. With the foundation laid now it would be appropriate to explain the statement of Prophet (sallallahu alayhi was’sallam). Prophet (sallallahu alayhi was’sallam) did not fear Shirk because he had certain knowledge from Allah (subahanahu wa ta’ala) that the Muslim Ummah will not commit Shirk.
2.2 - Alayqum The Moral Campus Challenge:
There are numerous Ahadith where alayqum has been used by Prophet (sallallahu alayhi was’sallam) and everyone interprets these alayqums to mean Muslims in general, not only the companions. Prophet (sallallahu alayhi was’sallam) used alayqum while stating that he has instructed the use of Siwak: "I have told you repeatedly to (use) the Siwak.” [Ref: Bukhari, B13, H13] While informing that disobedience to mother is haram he used alayqum: "Allah has forbidden you to be undutiful to your mothers, to withhold (what you should give) or demand (what you do not deserve), and to bury your daughters alive.” [Ref: Bukhari, B73, H6] In another hadith, Prophet (sallallahu alayhi was’sallam) used alayqum while instructing to walk with tranquility: “When the call is made for prayer, you come to it walking with tranquility, and pray what you are in time for, and complete what you have missed.” [Ref: Muslim, B4, H1251] Hadhrat Muawiyah narrates the words of Prophet (sallallahu alayhi was’sallam) about fasting not being compulsory on the day of Ashura: "O the people of Medina! Where are your Religious Scholars? I heard Allah's Apostle saying, 'This is the day of 'Ashura'. Allah has not enjoined its fasting on you but I am fasting it. You have the choice either to fast or not to fast (on this day)." [Ref: Bukhari, B31, H221] Finally, the famous hadith of Prophet (sallallahu alayhi was’sallam) where he used fa’alaqyum while instructing to adhere to his Sunnah and the Sunnah of rightly guided Khulafa:“A man said: Apostle of Allah! It seems as if it was a farewell exhortation, so what injunction do you give us? He then said: I enjoin you to fear Allah, and to hear and obey even if it were an Abyssinian slave, for those of you who live after me will see great disagreement. You must then follow my Sunnah and that of the rightly guided caliphs. Hold to it and stick fast to it. Avoid novelties, for every novelty is an innovation, and every innovation is an error.” [Ref: Abu Dawood, B40, H4590] These examples establish that Muslim Ummah is included in usage of alayqum and those who dispute follows nothing but conjecture.
2.3 - To Answer Or Not To Answer, That Is The Question:
Who did Prophet (sallallahu alayhi was’sallam) instruct the use of Siwak, the companions or the Muslim Ummah? Who is told that being undutiful to mother is haram, the companions or the Muslim Ummah? Who should walk calmly toward the prayer after hearing iqamah, the Muslim Ummah or the companions? For whom the fasting is not fard, upon the Muslim Ummah or the companions? Last but not the least, who is instructed to follow the Sunnah of Prophet (sallallahu alayhi was’sallam) and the rightly guided Khulafa, the Muslim Ummah or the companions? In every case, one way or another, these instructions will be interpreted for entire Muslim Ummah. When it comes to saying of Prophet (sallallahu alayhi was’sallam); “By Allah! I am not afraid that you will associate with Allah (i.e. idol-gods as partners to worship them) after my death, …”, then suddenly the Khariji’s resorts to damage control by insisting, the hadith refers to companions. Even if the Khariji concedes that this hadith refers to Muslim Ummah as whole he will exclude the over whelming majority of Muslims i.e. the members of Ahle Sunnat Wal Jammat from being part of, ‘Ummah as whole’.
By excluding sawad al azam i.e. great majority from the ‘Ummah as whole’, these people introduce a [reprehensible] innovation in deen. Prophet (sallallahu alayhi was’sallam) is reported to have said about the majority: “I heard the Messenger of Allah (subhanhu wa ta’ala) say: ‘My nation will not unite on misguidance, so if you see them differing, follow the great majority.’” [Ref: Ibn Majah, Vol.1, B36, H3950] Note instruction to follow great majority in time of difference is because the great majority cannot be upon error. If in creed misguidance of great majority were possible then Prophet (sallallahu alayhi was’sallam) would not have instructed us to follow the great majority. Therefore, great majority is essential part of ‘Ummah as whole’ and excluding the great majority from ‘Ummah as whole’ is like excluding the ‘Ummah as whole’ from ‘Ummah as whole’. The result of which would be that a great majority of Muslims i.e. the Muslim Ummah as whole, who consider themselves as Muslims are excluded from being part of Muslim Ummah, in other words the majority is not Muslim. This should not come as a surprise because the Khawarij actually do justify their exclusion of majority of Muslims from being part of the Muslim Ummah with one accusation of Shirk or another. It is matter of route taken to denounce you as a Mushrik. The majority of Muslims is essential part of Ummah as whole and how can condemning the great majority of Muslims as Mushrikeen not be [reprehensible] innovation!
3.1 - You & You In Shock Therapy Session:The Khawarij quote the following hadith of Prophet (sallallahu alayhi was’sallam) to argue that Muslims are committing major Shirk: "You will follow the ways of those nations who were before you, span by span and cubit by cubit so much so that even if they entered a hole of a mastigure, you would follow them." We said, "O Allah's Apostle! (Do you mean) the Jews and the Christians?" He said, "Whom else?" [Ref: Bukhari, B92, H422] The reasoning is, Muslims are to follow Jews as well as Christians, they committed major Shirk, therefore Muslims will commit major Shirk, Sufi’s are/were Muslims, Sufi’s worship creation, Sufi’s commit major Shirk as foretold, Sufi’s followed footsteps of Jews and Christians, Sufi’s are Mushrik, comprehend! The important words used in the hadith are ‘qabluqum’. In the light of wording qablu (i.e. before) qum (i.e. you) and the companions being the audience, it would be appropriate to interpret that Prophet (sallallahu alayhi was’sallam) was referring to the companions, only. I believe any Khariji with bit of sense and foresight will realize the implications of this specific interpretation.
Muhammad bin Abdul Wahhab in his book Kitab at-Tawheed, chapter twenty-three, page ninty-one of English translation, published by Darus-Salam quotes verse of Quran which states Jews believe in al-Jibt and at-Taghoot (all false deities) and the Jews say to Mushrikeen, that Mushrikeen are better guided then Muslims, (4:51). Continues to verse which states Jews were transformed into swines and monkeys, (5:60). The next quoted verse is about the companions of cave who had died and the victors of dispute deciding to build place of worship over their graves, (18:21). Next the this hadith is quoted: "You will follow the ways of those nations who were before you, span by span and cubit by cubit so much so that even if they entered a hole of a mastigure, you would follow them.” The objective was to establish that Muslims will worship idols as indicated by the title of the chapter; ’Some People Of This Ummah (Nation) will Worship Idols.’ His reasoning is, since the Muslims will/did follow the Jews and Christians completely, absolutely, they will/did worship idols just as Jews did and make Masajid over the graves of Awliyah-Allah just like the victors of Ashab al Kahf dispute did.
Using Muhammad bin Abdul Wahhab’s methodology from chapter twenty-three of his book, Kitab at-Tawheed. We can lay the charge of major Shirk, right on the heads of companions Prophet (sallallahu alayhi was’sallam). All we have to do is to interpret the following hadith to mean companions; "You will follow the ways of those nations who were before you, span by span and cubit by cubit so much so that even if they entered a hole of a mastigure, you would follow them.” The words qabluqum i.e. before you, can be interpreted in historical context to mean, before you i.e. before companion just as the Khawarij interpret; that you will, to mean, that you companions will, in following hadith; “By Allah! I am not afraid that you will associate with Allah (i.e. idol-gods as partners to worship them) after my death, but I am afraid that you will fight with one another for the worldly things." With this methodology all the charges of Shirk, Kufr, grave-worshiping, saint-worshiping, Prophet Muhammad (sallallahu alayhi was’sallam) worshiping, dead worshiping, Kabah worshiping, black stone worshiping can be leveled against the companions of Prophet (sallallahu alayhi was’sallam). To add extra credibility to the accusation of major Shirk we can add extra oomph. Little bit of extra spice, the Khariji twisted understanding of following hadith; “… and the Last Hour will not come before the tribes of my Ummah[7] attach themselves to the polytheists and tribes of my Ummah worship idols. There will be among my people thirty great liars ..." [Ref: Abu Dawood, B30, H4239] Viola! Soup A La Mushrik is ready, now let the Khariji’s distribute it fairly and equally amongst the companions.
3.2 - Purpose Of The Misconstrue Soup:
Just as the Khawarij misconstrue the previously quoted hadith to establish the possibility of Shirk in Muslim Ummah I have misconstrued the hadith establish Shirk for companions. Using Muhammad bin Abdul Wahhab’s methodology of chapter twenty-three and playing on the ambiguity of Arabic words; alayqum, qum, you, one can misconstrue then re-direct the accusations of Muslims worshiping creation toward the companions i.e. charge the companions of committing major Shirk by worshiping creation of Allah (subhanahu wa ta’ala). The important point worth noting is, one can take advantage of the ambiguity in these hadith and twist these hadith in any direction, toward the companions or Muslims in general. The purpose of this section was to demonstrate the incorrect methodology of Khariji’s and their leader Muhammad bin Abdul Wahhab.
3.3 Not The Companions And Not The Muslim Ummah:
I have absolutely no intention of promoting the belief, companions committed major Shirk. It was an attempt to demonstrate how easily based on methodology of Khawarij and their interpretations of Ahadith one can accuse the companions of committing major Shirk. Therefore such a methodology and any interpretation which lends hand to this notion cannot be legitimate because Allah (subhanahu wa ta’ala) has stated about companions: “Those who believe, and adopt exile, and fight for the Faith, in the cause of Allah as well as those who give (them) asylum and aid,- these are (all) truthful mominoon: for them is the forgiveness of sins and a provision most generous.” [Ref: 8:74] For Muslims of Arabia Prophet (sallallahu alayhi was’sallam) had foretold that there would be no Satan worship in Arabian peninsula, which is synonym to, no idol worship in Arabian peninsula. The only possible exception to this statement is after blowing of the wind. This wind has not blown yet, it will blow in future, when it does, it will take the life of all Muslims and only disbelievers will remain on earth. At that time, the disbelievers of Arabia will revert to religion of their ancestors and worship the gods of their ancestors. Hence, the companions are free from Shirk because Allah (subhanahu wa ta’ala) stated so and Muslims as whole are/were free from Shirk because Prophet (sallallahu alayhi was’sallam) there will be no idol worship in Arabia. Therefore, the charge of Muhammad bin Abdul Wahhab and his Khariji minions of Satan is false.
4.1 - I Am Not Afraid You Will Associate Partners With Allah:There are numerous Ahadith in which it is stated Prophet (sallallahu alayhi was’sallam) is Shahid (witness), he does not fear major Shirk and he fears the fighting within: "I will pave the way for you as your predecessor and will be a witness on you. By Allah! I see my Fount (Kauthar) just now and I have been given the keys of all the treasures of the earth (or the keys of the earth). By Allah! I am not afraid that you associate with Allah (idol-gods as partners to worship them) after my death, but I am afraid that you will compete with one another for the worldly things." [Ref: Bukhari, B23, H428] In this hadith, there are two points, which will enable us to understand about whom Prophet (sallallahu alayhi was’sallam) made the statement of; “By Allah! I am not afraid that you associate with Allah (idol-gods as partners to worship them) after my death, …” The first is the statement; “… and will be a witness on you.” and the second being; “… but I am afraid that you will compete with one another for the worldly things." If it can be soundly established that Prophet (sallallahu alayhi was’sallam) is Shahid upon entire Muslim Ummah and Muslim Ummah as whole is competing with each other to amass wealth of the world, then I believe we have a sound justification to believe the disputed portion of the hadith refers to Muslim Ummah as whole.
5.1 – Prophet (sallallahu alayi was’sallam) is Witness Upon You:
Allah (subhanahu wa ta’ala) states: "We have sent to you, an apostle, to be a witness concerning you, even as We sent an apostle to Pharaoh." [Ref: 73:15] Another verse of Quran states: “And the Day when We shall raise up from every Ummah a witness against them from amongst themselves. And We shall bring you as a witness against these.”[8] [Ref: 16:89] There are two interpretations of this verse, one; Prophet (sallallahu alayhi was’sallam) being called to bear witness [in defense of Prophets] against the nations of Prophets, two; Ummah of Prophet (sallallahu alayhi was’sallam) being called as a witness against previous nations. On the second interpretation the Quran states, that Prophet (sallallahu alayhi was’sallam) will bear witness confirming the testimony of his own Ummah, who will be defending the Prophets in court of Allah (subhanahu wa ta’ala):“Thus We have made you a Wasat (just) Ummah that you be witnesses over mankind and the Messenger be a witness over you. And We made the Qiblah which you used to face, only to test those who followed the Messenger from those who would turn on …” [Ref: 2:143] This establishes that Prophet (sallallahu alayhi was’sallam) was sent as a witness upon his Ummah. He will bear witness in court of Allah (subhanahu wa ta’ala) to defend the Prophets and he will attest the testimony of his own Ummah who would be testifying in court of Allah (subhanahu wa ta’ala). In order to defend the Prophets against unjustified denial of nations who would claim that Prophets did not deliver to them the message given to Prophets by Allah (subhanahu wa ta’ala). In another verse Allah (subhanahu wa ta’ala) states about Prophet (sallallahu alayhi was’sallam) that he has been sent as a Messenger to entire humankind: “Say: "O mankind! Verily, I am sent to you all as the Messenger of Allah - to Whom belongs the dominion of the heavens and the earth. There is no god but He.” [Ref: 7:158] In this context, it would be justified to argue that Prophet (sallallahu alayhi was’sallam) has been sent as a witness, bearer of glad tidings and as a warner to humankind: “Verily, We have sent you as a witness, as a bearer of glad tidings, and as a warner.” [Ref: 48:8] In light of all the evidence available it is established that the phrase of hadith; “… and will be a witness on you.”, means, I will be a witness on you the Muslim Ummah as well as the mankind to whom he was sent as a Messenger.6.1 – Companions Reaping Rewards Of Their Struggle:
One hadith records that an expedition to Najd sent by Prophet (sallallahu alayhi was’salla) and Ibn Umar (radiallah ta’ala anhu) was part of it. This expedition was successful and returned with spoils. When the spoils were distributed between the troops: “We got camels and goats as spoils of war, and our share amounted to twelve camels per head, and the Messenger of Allah (may peace be upon him) gave an extra camel to each of us.” [Ref: Muslim, B19, H4332] Another hadith details the battle of Hunain and mentions the story of Hadhrat Abu Qatada how he earned the armor. Which he sold and brought with it his first property after conversion to Islam: “So, Allah's Apostle gave the spoils to me. I sold that armor (given to me as spoil of war) and with its price I bought a garden at Bani Salama, and this was my first property which I gained after my conversion to Islam.” [Ref: Bukhari, B53, H370] Prophet (sallallahu alayhi was’sallam) foretold: "The Hour [of Judgment] will not be established till your wealth increases so much so that one will be worried, for no one will accept his Zakat and the person to whom he will give it will reply, I am not in need of it." [Ref: Bukhari, B24, H493] This sign is from one of those, which increases in intensity as time progresses. Meaning wealth will increase until majority of every generation is not eligible for charity therefore, they will refuse it. In a hadith is recorded that Hadhrat Abdur Rahmad bin Auf was fasting and in evening meal was brought for him. There he high lights the poverty and then the increase of wealth amongst the companions, he said: ”Mustab bin 'Umar was martyred and he was better than I and was shrouded in his Burd and when his head was covered with it, his legs became bare, and when his legs were covered his head got uncovered.” Then commenting on the wealth earned by companions by fighting in the case of Allah (subhanahu wa ta’ala) states: “Now the worldly wealth have been bestowed upon us (or said a similar thing). No doubt, I fear that the rewards of my deeds might have been given earlier in this world." [Ref: Bukhari, B23, H365] In another hadith, it is reported that Hadhrat Adi bin Hatim (radiallah ta’ala anhu) complained of extreme poverty. Prophet (sallallahu alayhi was’sallam) told him number of things, one being: "If you should live long, the treasures of Khosrau will be opened (and taken as spoils)." The companion enquired: "You mean Khosrau, son of Hurmuz?" to which Prophet (sallallahu alayhi was’sallam) said: "Khosrau, son of Hurmuz; and if you should live long, you will see that one will carry a handful of gold or silver and go out looking for a person to accept it from him, but will find none to accept it from him.” The same hadith mentions that companion Adi bin Hatim was part of the army which conquered Khorsau: “And I was one of those who opened (conquered) the treasures of Khosrau, son of Hurmuz." Moreover, as part of Sharia Hadhrat Adi bin Hatim (radiallah ta’ala anhu) would have received from the wealth which the conquering army brought back to Khilafat.The companions of Prophet (sallallahu alayhi was’sallam) were reaping the rewards of fighting for the cause of Allah (subhanahu wa ta’ala) in form earning spoils of war. In short, there is substantial circumstantial evidence, which establishes that companions of Prophet (sallallahu alayhi was’sallam) were becoming wealthy. Through Jihad in the way of Allah (subhanahu wa ta’ala) but it would be daring and dangerous to accuse the companions of engaging in competition to gain worldly wealth. They competed with each other to out do each other in practice of charity, worship, obedience to commands of Allah (subhanahu wa ta’ala) and adherence to Sunnah of beloved Prophet (sallallahu alayhi was’sallam). Their wealth was reward from Allah (subhanahu wa ta’ala) for their efforts for the sake of deen and the three generations spent their wealth in accordance with teaching of deen. The practice of competing for worldly wealth started after the Taba al Tabi’een and has continued unabated. Those Muslims who came after these three-generation, majority of them lacked the practice of deen and aspired to be rich like their predecessors. Prophet (sallallahu alayhi was’sallam) stated about the greedy human nature: "If the son of Adam (the human being) had two valley of money, he would wish for a third, for nothing can fill the belly of Adam's son except dust, and Allah forgives him who repents to Him." [Ref: Bukhari, B76, H444]
6.2 - You Will Compete For Wealth:
This greedy nature of humankind got the best of Muslims. Instead fighting in the cause of Allah (subhanahu wa ta’ala) and competing in deen, they began competing with each other for wealth of world through legal and illegal means. The desire of having more and better then another has been eroding the foundations of Islam. The foundations being abstaining from haram, prayers, earning halal [much more]. As time progresses this competition and the worldly wealth has taken many new turns each time diverting Muslims from deen: “I am not afraid that you will become poor, but I am afraid that worldly wealth will be given to you in abundance as it was given to those (nations) before you, and you will start competing each other for it as the previous nations competed for it, and then it will divert you (from good) as it diverted them." [Ref: Bukhari, B76, H433] In another hadith: "The things I am afraid of most for your sake (concerning what will befall you after me) is the pleasures and splendors of the world and its beauties which will be disclosed to you." [Ref: Bukhari, B24, H544] The fear of Prophet (sallallahu alayhi was’sallam) was realized after the first three generation when the Muslims became increasingly rich and began displaying wealth. To combat the increasing secularization numerous scholars wrote books on Zuhd (i.e. asceticism) calling Muslim to the middle path, indicated in Quran and Sunnah. In this context group of righteous scholars started the practice of Zuhd, which later spread through out the Muslim world popularly known as Sufism.
At present the Muslim Ummah has whole, the Sufi, Wahhabi, Deobandi, Shia, were/are competing to gather the wealth of world and their acquired wealth has deviated them from deen of Allah (subhanahu wa ta’ala). We only have to look at the present to realize the past and know the future because son of Adam (alayhis salam) cannot change his nature of wanting more and more. The only difference one would find is the purpose of amassing wealth. In the past, it was fine horse at present it is fine BMW and maybe in the future fine mini flying car. Before it was a walled structure then it became walled structure which didn’t need mud plastering and now its bigger, more beautiful, better then others. If one Arab Wahhabi Sheikh imports a blonde prostitute from Europe for his personal Zina the other filthy Sheikh has to get at least two to be able to hold position in rich society and one of the sign of day of judgment is competition in building tallest building: "The Hour will not be established … till wealth will be in abundance - so abundant that a wealthy person will worry lest nobody should accept his Zakat, and whenever he will present it to someone, that person (to whom it will be offered) will say, 'I am not in need of it, till the people compete with one another in constructing high buildings, …” [Ref: Bukhari, B88, H237] Also another hadith goes into detail what Prophet (sallallahu alayhi was’sallam) was afraid of; “I am not afraid of your poverty but I am afraid that you will lead a life of luxury as past nations did, whereupon you will compete with each other for it, as they competed for it, and it will destroy you as it destroyed them." [Ref: Bukhari, B53, H385] Based on all the textual and cumulative evidence I believe it would be sensible to conclude that the words of; “… but I am afraid that you will compete with one another for the worldly things." were spoken by Prophet (sallallahu alayhi was’sallam) for Ummah as whole and not just a group within Ummah.
6.3 – I Am Not Afraid Ummah Will Commit Shirk:
In the light of two established points: a) Prophet (sallallahu alayhi was’sallam) being witness upon Ummah, and Ummah as whole being engaged in competition to acquire wealth. The usage of alayqum (i.e. you) in following words of Prophet (sallallahu alayhi was’sallam); “… but I am afraid that you will compete with one another for the worldly things.", can be legitimately interpreted to mean that Prophet (sallallahu alayhi was’sallam) was not afraid of his Ummah falling into Shirk. Reason being, these words were spoken in context of words, which are spoken for Muslim Ummah as whole. Apart from the mentioned, there is explicit evidence available, which aids the interpretation that Prophet (sallallahu alayhi was’sallam) was not afraid of his Ummah committing major Shirk: “The thing that I fear most for my nation is associating others with Allah. I do not say that they will worship the sun or the moon or idols, but deeds done for the sake of anyone other than Allah, and hidden desires.” [Ref: Ibn Majah, Vol.1 B37, H4205] In addition, the Khariji evidence does not refer to the entire Muslim Ummah but to tribes of Arabian peninsula: “… and the Last Hour will not come before the tribes of my Ummah attach themselves to the polytheists and tribes of my Ummah worship idols. There will be among my people thirty great liars ..." [Ref: Abu Dawood, B30, H4239] Note Prophet (sallallahu alayhi was’sallam) made the takhsees by saying tribes therefore this hadith cannot be used to justify takfir of entire Ummah. In the next section the Khariji evidence will be fully explained, please proceed to it.
7.1 - Judgment Will Not Come Until, Tribes In Ummah Worship Idols:
Prophet (sallallahu alayhi was’sallam) is reported to have said, recorded in many books of Ahadith: “… and the Last Hour will not come before the tribes of my Ummah attach themselves to the polytheists and tribes of my Ummah worship idols. There will be among my people thirty great liars ..." The Ahadith record exactly which tribes from the Ummah of Prophet (sallallahu alayhi was’sallam) will revert to idol worship: “The (system) of night and day would not end until the people have taken to the worship of Lat and 'Uzza.” [Ref: Muslim, B41, H6945] “... the women of the tribe of Daus would be seen going round Dhi al-Khalasa (for worship) and ..."[9] [Ref: Muslim, B41, H6944] Prophet (sallallahu alayhi was’sallam) is also reported to have said that the Arabs would revert to religion of their fore-fathers: “Then Allah would send the sweet fragrant air by which everyone who has even a mustard grain of faith in him would die and those only would survive who would have no goodness in them. And they would revert to the religion of their forefathers.”[10] [Ref: Muslim, B41, H6945] Due to absence of Islam from earth and as a result the Arab society in particular would degenerate to pre-Islamic era. By reviving the pre-Islamic Arab polytheistic religion. With the central aspect of polytheistic religion, also being revived i.e. the worship of idols.
As indicated above this would happen at a time when the Islam would no longer exist. Allah (subhanahu wa ta’ala anhu) will cause the death of Muslims and Quran would have disappeared from the face of earth.[11] In the Hadith it is recorded when Prophet (sallallahu alayhi was’sallam) stated that day system of day and night would not come until people worship idols of al-Lat, al-Uzza: “The (system) of night and day would not end until the people have taken to the worship of Lat and 'Uzza.”[12] Hadhrat Aisha (radiallah ta’ala anha) was confused between the statement of Prophet (sallallahu alayhi was’sallam) and the verse of Quran: "He it is Who has sent His Messenger with right guidance, and true religion, so that He may cause it to prevail upon all religions, though the polytheists are averse (to it)" [Ref: 9:33] Therefore she enquired from Prophet (sallallahu alayhi was’sallam) by stating that, the verse indicates Islam will dominate all religions even if the disbelievers are averse to Islam. She insinuated that if Islam was to dominate then how people could revert to worship of al-Lat and al-Uzza! In response to her Prophet (sallallahu alayhi was’sallam) explained: “It would happen as Allah would like.” Meaning, the domination, the dominion of Islamic state over earth as well as religions, would be as much as Allah (subhanahu wa ta’ala) wishes and for long as Allah (subhanahu wa ta’ala) wishes. He proceeds further by saying: “Then Allah would send the sweet fragrant air by which everyone who has even a mustard grain of faith in Him would die and those only would survive who would have no goodness in them. And they would revert to the religion of their forefathers." [Ref: Muslim, B41, H6945] Another hadith explicitly states that every singly Muslim will die “... Allah would send a pleasant wind which would soothe (people) even under their armpits, and would take the life of every Muslim and only the wicked would survive who would commit adultery like asses and the Last Hour would come to them.” [Ref: Muslim, B041, H7015] Now if every single Muslim would die due to the wind then those who would survive must be Kafirs without any goodness, they will commit adultery like donkeys (i.e. in front of people, without shame) and these Arabs would revert to the religion of their fore-fathers.[13] Part of this reversion to the religion of fore-fathers is the central principle of associating idols, such as al-Lat, al-Uzza, as god partners of Allah (subhanahu wa ta’ala), and worshiping them as such.
Understand that Prophet (sallallahu alayhi was’sallam) explained how the worship of al-Lat, and al-Uzza would return to Arabian Peninsula. Keeping the end of hadith in the context of starting point of hadith, we deduce that Prophet (sallallahu alayhi was’sallam) generalized the following statement: “And they would revert to the religion of their forefathers." To mean all aspects of polytheistic religion will be revived in future including the idol worship. Such as worship of al-Lat, al-Uzza after the blowing of wind. Prophet (sallallahu alayhi was’sallam) stated after the wind which takes the life of all Muslims the remaining [disbelievers] would commit adultery like donkeys and the judgment will be established upon these people: “... Allah would send a pleasant wind which would soothe (people) even under their armpits, and would take the life of every Muslim and only the wicked would survive who would commit adultery like asses and the Last Hour would come to them.” [Ref: Muslim, B041, H7015] To understand this part of the hadith we have to relate to Quran. Allah (subhanahu wa ta’ala) had promised the Mushrikeen of punishment if they choose to disbelieve in the message given by Prophet (sallallahu alayhi was’sallam). Allah (subhanahu wa ta’ala) states: “But Allah would not punish them while you are among them, and Allah would not punish them while they seek forgiveness.” [Ref: 8:33] After their reversion to polytheism the promise of Allah (subhanahu wa ta’ala), not punishing the Mushrikeen until Muslims are amongst them would be fulfilled [because at that stage Muslims would be dead due to the wind]. Moreover, the promise of Allah (subhanahu wa ta’ala) that, they will not be punished until they can seek forgiveness will be fulfilled [because the gates of repentance would be closed at that juncture of time.]. Therefore Allah (subhanahu wa ta’ala), sometime after their reversion to idolatry, will order the destruction of earth, thus fulfilling the promise of punishment made to Mushrikeen. This explanation eliminates the possibility of this hadith referring to Muslims and possibility of Shirk in Muslim Ummah.
Conclusion:
The Khawarij believe that alayqum i.e. you in the following hadith: “By Allah! I am not afraid that you will associate with Allah (i.e. idol-gods as partners to worship them) after my death …” was employed for the companions of Prophet (sallallahu alayhi was’sallam) to protect their belief; Muslim majority is Mushrik.[14] The hadith has been explained in the light of evidence of Quran and Hadith. Evidence was brought forward to establish that alayqyum has been understood even by the Khawarij to address Muslim Ummah. However, in the case of this hadith selective interpretation is made. There are those who concede that this hadith refers to Muslim Ummah as whole but these Khariji’s exclude the great majority of Muslims i.e. the members of Ahle Sunnat from their ‘Ummah as whole’ and to put their this deviancy in perspective. It was explained that the great majority aka Ahle Sunnat is essential part of ‘Ummah as whole’ and excluding this great majority will mean that a Khariji minority will be ‘Ummah as whole’. In addition, Wahhabi evidence was explained in detail in the context, which eliminated the possibility of Muslim Ummah in Arabian Peninsula falling into Shirk before the blowing of wind. Thus establishing the error of Muhammad bin Abdul Wahhab’s claims that Muslim Ummah of Arabian peninsula had fallen into major Shirk so seriously that no one from knew Tawheed except him.[15] His this claim is veiled Takfir of millions of Muslims of Arabian peninsula and sufficient enough to warrant his disbelief on the grounds of false Takfir returning.
Wama alayna illal balaghul mubeen.
Muhammad Ali Razavi
Footnotes:
- [1] The definition of idol is anything that is worshipped and Khariji definition of worship fundamentally is respect, reverence, honoring. Ismail Dehalvi the apostate writes; “Meaning, worship is, those acts which Lord Allah (subhanahu wa ta’ala) has informed His people for His reverence.” [Ref: Taqwiyat ul Iman, Chap 4, Shirk Fil Ibadat] Therefore in Ismail Dehalvi’s understanding if anyone or anything is respected, held in reverence and honored by standing in front of something or someone with hands folded or on the sides, feet together or apart, or sitting as one sits in prayer position, hands folded or on the side, with head down, would constitute worship of the that thing or the individual. Therefore, technically in Khariji methodology anything or anyone could be an idol. However, to give idea what are idols in Khariji methodology here are few said and unsaid idols: graves, trees, caves, Jinn, Prophet (sallallahu alayhi was’sallam) and even his blessed grave. Part One: The Khariji definition of idol and Ismail Dehalvi’s definition of worship are both incorrect. Idol in meaning of Sharia is an image, a statue that is carved from stone, molded with clay, created with wood or made with metals or combinations of materials and believed to be a god. The definition of worship is, respecting, honoring a God, god, or gods with words or actions. Part Two: Ismail Dehalvi’s definition of worship is incorrect because Hindu’s worship their idol gods in ways, which are not subscribed in Quran or Ahadith, yet they are deemed as idol worshippers. If his definition was true to the teaching of Islam then Hindu’s are not guilty of idol worship. Every sane human being with speck of iman in heart would realize the error and heretically innovative nature of Ismail Dehalvi’s definition of worship. Part Three: Fact is Allah (subhanahu wa ta’ala) has only sanctioned what deeds of worship are in Islam. These defined forms of worship are only accepted in Islam and any innovative act of worship, which does not have sanction from Allah (subhanahu wa ta’ala), would is rejected. On other hand, worship out side of Islam is as a nation, culture, religion defines worship as and it has no connection with Allah (subhanahu wa ta’ala) sanctioning an act as worship or not. Instead, worship outside of Islam is as an individual or religion defines respectful worship. If it is defined as singing, dancing for a god or if one defines respectful worship of a idol god as, spitting, dragging, slapping and even urinating on it then this behavior will be accepted as form of polytheistic worship [not as Islamic form of Worship]. Prophet (sallallahu alayhi was’sallam): "The deeds depend upon the intentions and every person will get the reward according to what he has intended.”, based on this hadith if the polytheists intend to worship their god or gods in ways strange then their actions will be judged what they intend and believe. Now if the people believe their actions are sign of respect, reverence for their idol-god then based on their creed and intentions it will be deemed as worship. Part Four: Ismail Dehalvi deliberately presented his erroneous definition of worship so it would pave the way for supporting his position of Ummah of RasoolAllah (sallallahu alayhi was’sallam) has fallen into Shirk. With his definition, the readers would draw many parallels with Islamic forms of worship and arrive at many conclusions about Muslims in general. One such parallel is; Sajdah is performed to honor Allah (subhanahu wa ta’ala) in Salah therefore if Sajdah is performed to honor a creation of Allah (subhanahu wa ta’ala) it would be Shirk. Using definition of Ismail Dehalvi, the Khawarij have arrived at this conclusion and do believe that Sajdah to anyone other then Allah (subhanahu wa ta’ala) is Shirk because Sajdah constitutes worship. Part Five: It has already been demonstrated that the definition of worship is incorrect therefore; automatically anything based on this definition will be incorrect. Hence, fundamentally the basis for position that, Sajdah to creation of Allah (subhanahu wa ta’ala) is worship is flawed. Sajdah to creation of Allah (subhanahu wa ta’ala) if done with intention of worship is major Shirk and if it is done to show respect, as angles were instructed to prostrate to Adam (alayhis salam) to honor creation of Allah (subhanahu wa ta’ala), then such Sajdah is haram, forbidden but not major Shirk. With the observation we can conclude, any act sanctioned or not sanctioned, itself is not worship if its doer does not have creed of godhood for which the act of respect is performed. Even more importantly if the doer does not intend to worship then the act cannot be deemed worship and both of these were the case for Prophet Yaqoob (alayhis salam) when he met his long lost son Prophet Yusuf (alayhis salam) Quran states he prostrated to his son: “And he raised his parents to the throne and they fell down before him prostrate. And he said: "O my father! This is the interpretation of my dream aforetime!” [Ref: 12:100] Therefore Sajdah to creation in Shari’a of Prophet (sallallahu alayhi was’sallam) cannot be worship [therefore Shirk] if it is done with intention of respect. Khariji may say; there is no proof that Sajdah to creation is not Shirk if it is performed with intention of respecting a creation. The response, Allah (subhanahu wa ta’ala) stated in Quran; “Indeed in their stories, there is a lesson for men of understanding.” [Ref: 12:111] and based on this verse what lesson do we learn from this part of story of Yusuf (alayhis salam)? We learn Sajdah if performed with intention of respect and with creed that the one being prostrated to is creation of Allah (subhanahu wa ta’ala) is not Shirk.
- [2] Prophet (sallallahu alayhi was’sallam) is reported to have said: “I heard the Messenger of Allah (subhanhu wa ta’ala) say: ‘My nation will not unite on misguidance, so if you see them differing, follow the great majority.’” [Ref: Ibn Majah, Vol.1, B36, H3950] The understanding of majority, the Ahle Sunnat Wal Jammat is that Muslim Ummah of RasoolAllah (sallallahu alayhi was’sallam) is as whole protected from major Shirk. Hence, this is the correct understanding in light of Prophet’s (sallallahu alayhi was’sallam) hadith. With this being said, lets return to the main subject. The Kharijis charge the Ahle Sunnat, the great majority of worshiping idols and this charge is proven a falsehood because Prophet (sallallahu alayhi was’sallam) would not instruct to fallow majority if the majority were upon misguidance of major Shirk. In another hadith Prophet (sallallahu alayhi was’sallam) is reported to have said: “One who found in his Amir something which he disliked should hold his patience, for one who separated from the main body of the Muslims even to the extent of a hand span and then he died would die the death of one belonging to the days of Jahilliyya.” [Ref: Muslim, B20, H4559] In the light of this hadith, the reviver of Khariji apostasy, Muhammad bin Abdul Wahhab, the Najdi, departed from the main body of Muslims, repacked Khariji extremism with new label, and promoted it with fear mongering tactics. Accusing Muslims of committing major Shirk and idol worshiping. Combined his effort with sword, duped the foolish, deficient of intellect and religious knowledge, the Bedouin rabble of Najd, into believing, his creed is of the pious predecessors.
- [3] Ahle Sunnat also believes in the occurrence of minor Shirk in the Muslim Ummah as whole. This is established with scriptural evidences; where Prophet (sallallahu alayhi was’sallam) has informed that he fears elements in the Muslim Ummah will perform deeds for other then Allah (subhanahu wa ta’ala): “The thing that I fear most for my nation is associating others with Allah. I do not say that they will worship the sun or the moon or idols, but deeds done for the sake of anyone other than Allah, and hidden desires.” [Ref: Ibn Majah, Vol.1 B37, H4205] What RasoolAllah (sallallahu alayhi was’sallam) does not fear for the Ummah we the Muslims do not have to fear for Muslim Ummah because our fear would be due to our ignorance and his comfort is due to the revelation. Hence, those who fear monger over with charge of Shirk to further their Khariji heresy should fear Allah (subhanahu wa ta’ala) and the punishment of hell. Coming to what Prophet (sallallahu alayhi was’sallam) feared in the Ummat. What Prophet (sallallahu alayhi was’sallam) feared was deeds done to show off piety, to impress another person with deeds of piety and not intending to worship Allah (subhanahu wa ta’ala) solely, whole-heartedly: "So woe to the worshippers, who are neglectful of their prayers. Those who want to be seen (by men)." [Ref: 107:4-6] “When they get up for the prayer (i.e. Salah), they get up lazily. That is because they only show off in front of the people and rarely do they think of Allah (in their worship and in daily life in general).” [Ref: 4:142] In a hadith Prophet (sallallahu alayhi was’sallam) explained that Shirk Al Khaffi (i.e. hidden shirk) is more dangerous then Dajjal: “The Messenger of Allah (sallallahu alayhi was’sallam) came out to us when we were discussing Dajjal and said: ‘Shall I not tell you of that which I fear more for you than Dajjal?’ We said: ‘Yes.’ He said: ‘Hidden Shirk, when a man stands to pray and makes it look good because he sees a man looking at him.’” [Ref: Ibn Majah, Vol.1, B37, H4204] This form of minor Shirk is something, which a Muslim should fear and strive to educate the Muslims.
- [5] The significance, no major Shirk via idol worship before the before the blowing of wind must be pointed to be truly appreciated. Muhammad bin Abdul Wahhab was born in East of Madinah in central Arabian province of Najd, in the region of modern Saudi capital city Riyadh. The first ones to be labeled Mushrikeen, grave worshipers, idol worshipers were from his home town and then generally everyone who did not subscribed to his understanding of Tawheed or Shirk This practice of Shirk, Mushrik, grave worshiper, idol worshiper, saint worshiper, Prophet Muhammad (sallallahu alayhi was’sallam) worshiper is very much alive in spirit and in practice, amongst his modern followers. So if you wish to see Muhammad bin Abdul Wahhab in action then simply; Eeni, Meeni, Mina, Moe, drag a Wahhabi by his toe [between a group of Wahhabi’s, for randomness sake]. Ask this question from your foe; can I kiss the grave of Prophet (sallallahu alayhi was’sallam) with love, O my Wahhabi bro? Then watch the Shirk, Mushrik, grave worshiper, idol worshiper, mad fit, will be the show. Say; kissing the black stone is not Shirk yet kissing the grave of Prophet (sallallahu alayhi was’sallam) is Shirk, why is this injustice so? He may say, kissing a grave is means to Shirk, if he says that then ask; and kissing black stone, performing Salah in front of Kabah is not? Point is Muhammad bin Abdul Wahhab charged the people of Arabian peninsula of committing major Shirk of worshiping idols, graves, trees, and Jinn before the blowing of wind. Technically major Shirk involving idol worship is not possible before it. The impossibility establishes the error of his accusation and vindicates the Ahle Sunnat of major Shirk.
- [6] The Arabic word used has been translated to mean compete, contend, vie, and fight. I believe the correct translation of the word used is compete not fight because Prophet (sallallahu alayhi was’sallam) was talking about the whole and not part. A faction of companions fought another and through out history minority of Muslims fought each other but the whole remained at peace. Coming to the competing for sake of wealth with each other, that has been pretty much the problem of Muslim Ummah as whole. Therefore, the correct translation, the demonstrated translation is, compete, vie, and contend.
- [7] I have encountered Hanbali Khariji’s online who do believe that alayqum in the hadith is about companions but they are willing to concede that it refers to Muslims ‘Ummah as whole’. Yet some how exclude the majority of Muslims, the Ahle Sunnat from this ‘Ummah as whole’ and brand this Ahle Sunnat majority as Mushrikeen. The great majority of Muslims of earth are from Ahle Sunnat Wal Jammat in creed, in practice, and importantly in methodology, about which Prophet (sallallahu alayhi was’sallam) said: “I heard the Messenger of Allah (subhanhu wa ta’ala) say: ‘My nation will not unite on misguidance, so if you see them differing, follow the great majority.’” [Ref: Ibn Majah, Vol.1, B36, H3950] Therefore ‘Ummah as whole’ is inclusive of Ahle Sunnat who are the majority and not exclusive. A peanut size faction, who originated from region of Najd, cannot dictate who is included in ‘Ummah as whole’ and who is excluded.
- [8] A heretic may argue that the hadith uses general term Ummah therefore, it is not about companions. Response would be, are the companions not part of the Ummah? If yes then application of the above hadith equally refers them. In fact, the companions are referred as Ummah in the verse of; you are the best of Ummah raised from humankind (3:110). Therefore, a Khariji cannot legitimately exclude the companions from his understanding of hadith because according to his position the hadith indicates possibility of Shirk from elements of Muslim Ummah. Hence, one cannot refute the charge of major Shirk, which was brought against companions using Khariji principles of interpretation and Khariji interpretations of hadith.
- [9] Note, the verse says from EVERY UMMAH a witness will be called and this EVERY UMMAH is inclusive of Prophet Muhammad (sallallahu alayhi was’sallam). Meaning he will be called to be bear witness against his own Ummah. Those people whom he will bear witness against from his own Ummah will be the ones who did not accept his message of Islam. Note there are two types of Ummah, 1) believing Ummah, 2) sent to Ummah. Whom he would bear witness against will be from ‘sent to Ummah’ but who did not believe in his message of Islam. Prophet (sallallahu alayhi was’sallam) has been sent to all humankind as a Messenger of Allah (subhanahu wa ta’ala): “Say: "O mankind! Verily, I am sent to you all as the Messenger of Allah - to Whom belongs the dominion of the heavens and the earth. There is no god but He. It is He Who gives life and causes death.” [Ref: 7:158] Therefore, those who have rejected his message after receiving the message of Islam will deny having received the message of Islam. Just as the other nations of previous Prophets and Prophet (sallallahu alayhi was’sallam) will bear witness in court of Allah (subhanahu wa ta’ala) testifying the message was delivered.
- [10] “... Allah's Apostle said, "The Hour will not be established till the buttocks of the women of the tribe of Daus move while going round Dhi-al-Khalasa." Dhi-al-Khalasa was the idol of the Daus tribe which they used to worship in the Pre Islamic Period of ignorance.” [Ref: Bukhari, B88, H232]
- [7] Part One: Anyone with bit of knowledge of Islam will immediately understand that the Arabs worshiped the idols believing they are their gods. Therefore, they would immediately understand that the phrase; “… religion of their forefathers …” refers to a complete system, which includes worship of idol gods. The following verse of the Quran quotes what the Mushrikeen said regarding the religion of their ancestors: “Nay! They say: "We found our fathers following a certain way and religion, and we guide ourselves by their footsteps." And similarly, We sent not a warner before you to any town (people) but the luxurious ones among them said: "We found our fathers following a certain way and religion, and we will indeed follow their footsteps." [Ref: 43:22/23] This indicates that polytheists had a complete belief system, a way of life evolved around central principle of worshiping idols and they were keen to following the footsteps of their polytheistic ancestors. In the story of Ibrahim (alayhis salam), he connects the central principle of idol worship with religion of ancestors: “When he said to his father and his people: "What do you worship?" They said: "We worship idols, and to them we are ever devoted." He said: "Do they hear you, when you call on (them)?”Or do they benefit you or do they harm (you)?" They said: "(Nay) but we found our fathers doing so." He said: "Do you observe that which you have been worshipping - "You and your ancient fathers?” [Ref: 26: 70/76] Part Two: The polytheist Arabs also connected the central pillar of polytheistic religion, the worship of idols to their ancestors. In the court of Caesar, a companion while stating what Prophet (sallallahu alayhi was’sallam) invited to, stated about his pre-Muslim era belief: “He said, 'What does he order you to do?' I said, 'He tells us to worship Allah alone, and not to worship others along with Him, and to leave all that our fore-fathers used to worship. He orders us to pray, give in charity, be chaste, keep promises and return what is entrusted to us.' When I had said that, Caesar said to his translator …” [Ref: Bukhari, B1, H191] In a verse of Quran Allah (subhanahu wa ta’ala) declares the belief of Mushrikeen, stating Mushrikeen worship what theirs fathers worshipped: “So be not in doubt as to what these people worship. They worship nothing but what their fathers worshipped before (them). And verily, We shall repay them in full their portion without diminution.” [Ref: 11:109] Another verse of Quran presents the excuse of Mushrikeen, in which the Mushrikeen referenced idol worship to their ancestral fathers: “And those who joined others in worship with Allah said: "If Allah had so willed, neither we nor our fathers would have worshipped aught but Him, nor would we have forbidden anything without (Command from) Him." So did those before them. Then! Are the Messengers charged with anything but to convey clearly the Message?” [Ref: 16:35] Even Prophet (sallallahu alayhi was’sallam) connected the worship of idols with religion of ancestors of Arabs while explaining to Hadhrat Aisha (radiallah ta’ala anha) how people would revert to worship of idols. Refer to footnote nine, below.
- [11] “From ‘Abd-Allaah ibn Mas’ood, who said: “Something will come and take the Qur’aan one night and not one aayah will be left, either in the Mus-haf or in the heart of any person, but it will be taken away.” [Ref: Sunan Darimi, Chap; Remembering Quran, H3377], “Abd-Allaah ibn Mas’ood said: “Recite the Qur’aan much before it is taken away.” They said, “These Mus-hafs will be taken away! What about that which is (memorized) in men’s hearts?” He said: “Something will come and take it one night, and in the morning they will wake up without it. They will forget the phrase ‘laa ilaaha ill-Allaah’ and they will start to recite the sayings and poetry of the Jaahiliyyah. That is when the Word will be fulfilled against them.” [Ref: Sunan Darimi, Chap; Remembering Quran, H3375]
- [12] “'A'isha reported: I heard Allah's Messenger (may peace be upon him) as saying: The (system) of night and day would not end until the people have taken to the worship of Lat and 'Uzza. I said: Allah's Messenger, I think when Allah has revealed this verse: "He it is Who has sent His Messenger with right guidance, and true religion, so that He may cause it to prevail upon all religions, though the polytheists are averse (to it)", it implies that is going to be fulfilled. Thereupon he (Allah's Apostle) said: It would happen as Allah would like. Then Allah would send the sweet fragrant air by which everyone who has even a mustard grain of faith in Him would die and those only would survive who would have no goodness in them. And they would revert to the religion of their forefathers." [Ref: Muslim, B41, H6945]
- [13] Saudi Wahhabiyyah princes are funding the orientalist as well as archeological research efforts into history of Arabian peninsula. I have learnt that through the archeological efforts, ancient idol gods of pre-Islamic era have been discovered which are now being displayed in the museums in Saudi Wahhabiyyan state. This state is an enemy state, enemy of Muslims, enemy of Islam and enemy of Islamic heritage, which it strives to eliminate under the pretext; of eliminating means to Shirk. This state sponsors a doctrine whose core objective is to eliminate Islamic heritage of entire world yet these people sponsor archeological research into polytheistic history of Arabia and display them as valuable artifacts of Arab heritage. Yet Sunnah of RasoolAllah (sallallahu alayhi was’sallam) is that he personally destroyed these idols. In contrast this enemy state, the ally of Dajjal and his forces (i.e. Israel, America). Not only demolished the graves of Sahabah they dug up their graves and approved the plans to build toilets over the house of Prophet (sallallahu alayhi was’sallam). Praise is to Allah; the Sunnis united and ensured this insult was not allowed. This Saudi Wahhabiyyan state and her Wahhabi minions from all over the world will converge to Saudi Arabia and they will join the force of Dajjal. In order to fight against the armies of Ahle Sunnat led by Imam Mahdi (rahimullah alayhi ta’ala) in order to protect their Wahhabi state from falling. At present, this state and her minions are busy with eliminating the heritage of Islam and the state of Wahhabiyyah is investing in archeology of pre-Islamic era. These findings will eventually contribute to interest in idolatry after death of Muslims and will aid the Satan in encouraging the Arabs to return to worship of idols. My intuitional belief is that world will be stripped of Islamic heritage until nothing remains pointing to Islam other then book of Allah (subhanahu wa ta’ala) and that too would be lifted. And I firmly believe, the Wahhabi’s are the vessel which Allah (subhanahu wa ta’ala) have destined this to happen until last of them marches upon Masjid al Haram and destroys Kabah to protect the doctrine of Tawheed, under the pretext of finding the treasure of Kiswah. Note, that Wahhabi’s have concept of ‘blocking the means’. It means that anything that can lead to Shirk should be prevented from existing. Combined with their misunderstanding that, invoking of Allah (subhanahu wa ta’ala) at the graves of Saliheen or engaging in worship at Islamic heritage sites such as Masajid where companions or Prophet (sallallahu alayhi was’sallam) prayed, is actually worship of the Saliheen, Sahabah and Prophet (sallallahu alayhi was’sallam). Hence based on the concept of ‘blocking the means’ these people destroyed all the Islamic heritage and eventually based on this same concept a even more extremist branch of Khawarij would march upon Kabah and destroy it but this will not happen before the blessed body of Prophet (sallallahu alayhi was’sallam) is exhumed and reburied on a undisclosed site by the fore-runners of Kabah destroyers, the Saudi Wahhabiyyan state sponsored Khariji-ism.
- [14] Abdur-Rahman Bin Hasan writes in his commentary of Kitab at-Tawheed called Fat’h Al Majeed; "Specially if it is known that today the majority of scholars from different (muslim) countries do not know from tawhid except what mushriks (of Makkah) approved and they did not know the meaning of "al-ilahiyya" that "kalimatul-ikhlas" denied its attribution to anything other than Allah." [Quoted by Wahhabi’s, not verified] In another portion of the book this grandson considered a Mujadid (i.e. Reviver Of Islam) also wrote in another portion of this commentary: “The people of Egypt are kuffaar because they worship Ahmad al-Badawi, the people of Iraq and those around them and the people of Oman are Kuffar because they worship (Abdal Qadir) al-Gilani, and the people of Sham are Kuffaar because they worship Ibn al-Arabi, as well as the people of Najd and Hijaz before the emergence of the Wahhabi dawa, and the people of Yemen” [Quoted by Wahhabi’s, not verified] He stopped at the mentioned countries but if he was aware of the Awliyah of subcontinent he would have included; people of Hind are kuffaar because they worship, Ali Al Hujweri, Mian Muhammad Baksh, Moin Ud Din Ajmeri, etc. Here is a simple principle to tell if you are Mushrik or not. If you do not agree to the concept taught Muhammad bin Abdul Wahhab the Khariji written in Kitab at-Tawheed, you are guilty of major Shirk. It is unlikely that you will be directly called out as a Mushrik or Kafir but rest assured you are one if you cross the path of Muhammad bin Abdul Wahhab.
- [15] Please note the seriousness of his claims: “And I inform you about myself – I swear by Allah whom there is none worthy to worship except Him – I have sought knowledge and those who knew me believed that I had knowledge while I did not know the meaning of La Ilaha Illa Allah at that time and did not know the religion of Islam before this grace that Allah favored. As well as my shaikhs (teachers) no one among them knew that. And if someone from the scholars of al-Arid (the lands of Najd and surrounding areas) claims that he knew the meaning of La Ilaha Illa Allah or knew the meaning of Islam before this time, or claims on behalf of his teachers that someone from them knew that, then he has lied and said falsehood and deceived people and praised himself with something he does not possess.“ [Ref: Ar-Rasa`il ash-Shakhsiyyah] No one in region of Najd knew meaning of; there is no god accept Allah, then how can anyone be Muslim without knowing something fundamental as this? This question is answered by Muhammad bin Abdul Wahhab’s grandson: “The people of Egypt are kuffaar because they worship Ahmad al-Badawi, the people of Iraq and those around them and the people of Oman are Kuffar because they worship (Abdal Qadir) al-Gilani, and the people of Sham are Kuffaar because they worship Ibn al-Arabi, as well as the people of Najd and Hijaz before the emergence of the Wahhabi dawa, and the people of Yemen” [Quoted by Wahhabi’s, not verified] What Muhammad bin Abdul Wahhab was insinuating that there were no Muslims before not even him until Allah (subhanahu wa ta’ala) favored him with understanding of there is no god accept Allah; “… at that time and did not know the religion of Islam before this grace that Allah favored.” Until then as indicated by grandson of Muhammad bin Abdul Wahhab everyone was Kafir, Mushrik not just in Arabia, but in Egypt, Syria, Yemen, in fact the majority of [Muslims and their] scholars on the earth were upon ‘Tawheed’ of ‘Mushrikeen’ of Makkah. Note that the grandson of Muhammad bin abdul Wahhab was actually reffering to the Muslim scholars of Makkah and their understanding of Tawheed as Tawheed of Mushrikeen. The above quote is evidence of his mass takfir of Muslims even though he denied. His Takfir is established from the fact that he believes no one before him knew meaning of; ‘La Ilaha Illa Allah’.-
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40 din tak wo kutte ka bachha bina kuch khaaye zinda kaise tha? kya wo bhonkna bhi bhool gaya tha?
Lol! I can't stop laughing. weldone brother.
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taboot-e sakina kya he
- فورم: مضامین
kion Umer e Farooq
ne wo shajer k jahan Ap 
ne sahaba se baeet li thi (baeet e rizwan) ko jar se ukhar phenka tha?Farooq e Azam wo hasti hen jin ki tareef me Allah ne Quran me farmya "Shida ala kufar".
Kia ap any is mantaq k haq me Quran ki koi ayet pesh ker sakty hen......? ya mustanad hadis.....?
kion k deen to Allah or Allah k Nabi ki perwi hai na k apka farman
Ab me apko apki mantaq k khilaf Allah ka kalaam pesh kerta hun. Aik ghzwa (jang) me kuch log jany se reh gay kuch gher iradi or kuch jan bojh ker. Jab Ap
wapis tashrif lay to baqi reh jany waly bari bari Ap SAW k pas hazir hoty or on me kuch bahany bana k apko mutmain ker lety, jisky jawab me Allah ne ye Ayet utari:Ye qasmee khaeen gay tumhary samny k tum razi ho jao inse, so ager razi ho bhi jao tm onse to be shak Allah razi nahi hota nafarman logon se.
Surah Touba 9, verse No. 96
Allah ke Nabi Mohammed
logon ko moaf ker rahy hen per Allah farma rahy hen, inki koi mafi nahi, ab kia kehty hen molana sahib........?Zera intizaar farmayeh, Allah ta'ala kay karam say haq aur batal, kee tafseel meh likh doon ga. Thora sabr ek doh din meh Eid kee waja say masroof hoon is leyeh intizar farmaya yeh ga is opper walay hissay ka jawab chan gantoon kay baad likh doon ga.
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taboot-e sakina kya he
- فورم: مضامین
Salaam,
Moulana sahib apny taboot e sakena me page#2 per dars e hidyet me farmya k sabit hwa k bazurgan e deen k tabarqaat ki Allah k han bari ahmiat hai or umet ko fayez jari kerti hai.......
Moulana sahib Taboot e sakina jesa k apny shoro me farmya k Adam
ki trf Allah ne nazil farmya, anbia e karam ne bad me apni ashia is me rakhni shoro keen, ye Allah ki trf se shoro din hi se rehmet tha ye darust nahi k Anbia e karam ke tabarqaat ki waja se rehmet tha. Dosri bat Anbia e karam or bazurgan e deen me zameen asman se bhi zyada fasla hai, koi bary se bara bazurg wali jo kuch bhi keh len, Taba Tabaeen, ki khaq bhi ni, or koi Taba Tabaeen, Tabaeen k baraber nahi, or koi Tabaeen Sahaba k baraber nahi, hatta k Sahaba e karam me bhi 3 catagories define hen (Allah ki trf se) jin me sab se motaber Badri Sahabi hen. Isi tarha koi Sahabi kisi Nabi k baraber nahi h, Anbia e karam k nafs ki zamanet Allah ne di hai, or kisi k bary Allah ne zamanet ni di, ye kisi bhi bazurgan e deen or Nabi me farq ka pata chalata hai. Dosri bat abdullah bin ubai (munafiq e aazam) ko dafnaty waq iska beta jo Sahabi e Rasool guzry hen Hazrat Mohammet k pas Apka ka kurta leny ata hai jo de dia jata hai. aik Sahabi k istafsaar per Apny farmya tha "Yaqeenan mera kurta is bad-bakht ko Allah k azab se nahi bacha saky ga"Salam alayqum wr wb,
Janab aap ko muqamal jawab likhta magar aap kee sense of reasoning meray jesay unpar banday kay samaj say bahir heh is leyeh mukhtasar jawab likh raha hoon. Agar aap thora clear ker kay apnay message ko likhen aur apni argument ko wazahat say likhen toh khadam zeroor tafseelan jawab deh ga.Aap kay underlined kay mutaliq yeh arz heh: “Those who believe, and adopt exile, and fight for the Faith, in the cause of Allah as well as those who give (them) asylum and aid,- these are (all) truthful mominoon: for them is the forgiveness of sins and a provision most generous.” [Ref: 8:74] Muhajireen aur Ansar kee bakhshish kee zamanat Allah tallah nay Quran meh farma deeh. Aap apni taraf say scud missile mat choren.
Aap nay Abdullah bin Ubai kay leyeh jo RasoolAllah sallallahu alayhi was'sallam nay kurtay shareef ata keeya thah us kay mutaliq yeh sabat kerna chaha kay kurta shareef meh kohi barkat nahin thee. Janab RasoolAllah sallallahu alayhi was'sallam ka farman kay yeh kurta shareef Abdullah bin Ubai ko faida nahin deh ga is leyeh farmaya thah keun kay Abdullah bin Ubai haqiqat murtad thah aur musalmani'at zahir kerta thah. Abdullah bin Ubai jesa Munafiqeen kay mutaliq yeh ayaat zahir huwi: "Make no excuse; you have disbelieved after you had believed. If We pardon some of you, We will punish others amongst you because they were Mujrimûn." [9:65,66] Abdullah bin Ubai Kafir thah joh apnay aap ko musalman zahir ker raha thah, magar keun kay deen e Islam meh zahir ko dekh ker aur zubaan say iqarar per Islam gina jata heh is leyeh us ko musalmanoon meh gina gaya.
Agar RasoolAllah sallallahu alayhi was'sallam kay kurta shareef waja e barkat nah hota toh Sahabi e Rasool manqwata keun aur RasoolAllah sallallahu alayhi was'sallam detay keun. Jis cheese ka faida nahin us kee talab keun kee jahay aur RasoolAllah sallallahu alayhi was'sallam detay keun agar faida nah hota? Janab agar kurta shareef meh kohi khasoosiat nah hoti toh Yusuf alayhis salam apnay walid Yaqoob alayhis salam kay leyeh kurta nah behijtay: "Go with this shirt of mine, and cast it over the face of my father, he will become clear-sighted, and bring me all your family." [12:93] Quran meh aya heh kay ek Nabi Yusuf alayhis salam nay Nabi Yaqoob alayhis salam kay leyeh kurta behja unoon nay woh kurta ankhoon per mala toh Allah tala nay kurtay shareef kee barkat say ankhoon kee nazr lota deeh: "Then, when the bearer of the glad tidings arrived, he cast it (the shirt) over his face, and he became clear-sighted. He said: "Did I not say to you, 'I know from Allah that which you know not.'" [12:96] Abh dekhyeh kesay kurta shareef waja e barkat bana aur waseela e rehmat e illahi bana. Agar kurtay meh kuch barkat, kohi maqam nah hota toh kia faida behijnay ka? Kia jis Nabi nay kurta shareef behja woh pagal thay? Ya un kee towheed meh kohi kami peshi thee? Ya aap Quran o kareem ko behtr samjay hen Allah kay Nabi sallallahu alayhi was'sallam say?
Abhi khadam ikhtisar say kaam leeya heh warna khadam kay pass esa beesiyoon dalahil hen jin say RasoolAllah sallallahu alayhi wassallam kay kurta sharee, baal sharee, paseena mubarak, taq ko tabarruk kay tor per Sahabah alayhi ridwan nay istimal keeya aur woh be us waqt jab rasoolAllah sallallahu alayhi was'sallam hayat thay. Agar aap ko shok ho toh khadam ko challenge ker kay dekh lenh. Allah subhanahu wa tallah kay karam say aap kee tabiat bahaal ker doon ga aur joh nasha towheed ka chara heh utar jahay ga. Jab likhtay hotay hen toh apni oqaat mat boola keren. Ghalti say ek doh hadesen per leen toh dosroon ko tanqeed ka nishana bana shoroon ho jatay hen. Jahil ko haq nahin kay woh un masail meh tanqeed keray jis ko us ka khud nahin pata. Adab aur adaab yeh hen kay aap forum meh ahay, chahay aap disagree kertay hen magar sawaal keren, aur jawab hasil keren aur phir un jawabat per mazeed sawal keren taqay aap ilm hasil ker saken. Kia aap samajtay hen kay yahan per agar kuch Quran aur Hadith kay khilaaf likh jahay ga ahle ilm hazrat khamosh rahen gay? Kia aap samajtay hen kay aap per hee sirf haq ka bhoot sawar heh? Aap abhi new hen yahan per aap say ziyada deen e Islam ka difa aur tableegh kernay walay mojood hen. Yahan per aap say kaheen ziayada ilm yafta mojood hen jesay kay hamara moaziz Hazrat Khalil Rana Sahib aur agar yeh hazraat kohi baat khilaaf e Quran o hadith hoti toh zeroor kuch nah kuch likhtay.
Sawal number 2:
Apny sabit kia k bazurgan e deen ka jism jis qaber me ho ga wahan rehmateen hon gi, is logic k tahet fot shuda jism se zinda bateen kerta jism zyada behter hona chahiye, bhir Nabi
ka waqt her koi iman kion na le aya jb k Apka wajood on me mojood tha..? kion bohet se logon per rehmet ki barish na bars saki jabky wo to rehmatoon k samunder me ghareq they.Meh aap kee mantaq ko ek aur tareekay say ghalat sabat kerta hoon. Kia hamara Rabb, Allah Rabbil alameen har cheez per qadir nahin? Bilqul heh! Kia Allah subhanahu wa ta'ala meh kohi kam o peshi heh? Allah subhanahu wa ta'ala kamil heh kohi kami o peshi o nuqs o nuqsaan nahin Allah kee zaat meh. Kia Allah kay Quran meh kohi kami o peshi o nuqs o nuqsaan heh? bilqul nahin, Quran toh Kamil Rabb ka kamil farman heh. Abh dekhyeh, jab Allah har cheez per qadir heh, kami o peshi, nuqs o nuqsaan, say bee paak heh aur us ka farman joh Quran heh woh bee nuqs o nuqsaan, kami o peshi say paak heh toh phir Allah ka Quran Mushrikoon, Sikhoon, Hinduwoon, Easahiyoon, yahoodiyoon ko qail keun nahin kar sakka? Kia yeh nateeja darust hoga kay Allah meh nuqs o nuqsaan, kami o peshi aur us kay farman meh wohi kami o peshi heh? Agar aap kee aqal e saleem huwi toh yaqeenan samajen gay kay, nah Allah subhahanhu wa tallah meh nuqs o nuqsaan, kami o peshi nah Quran meh, balkay yeh kami peshi un logoon meh heh jin kay wastay Nabi sallallahu alayhi was'sallam ko Quran kay saath behja gaya.
Wajood e Nabi e kareem (sallallahu alayhi was'sallam) ka ba barkat hona toh kohi bewaqoof hee inqaar keray ga. Thook mubarak joh RasoooAllah sallallahu alayhi was sallam kay moon mubarak say girta woh be ba barkat thah is leyeh Sahabah kiram aap kay thook mubarak ko moon per maltay thay, aur joh lotay ka pani bachta thah Sahabah kiram us kay leyeh lartay thay: "By Allah, whenever Allah's Apostle spat, the spittle would fall in the hand of one of them (i.e. the Prophet's companions) who would rub it on his face and skin; if he ordered them they would carry his orders immediately; if he performed ablution, they would struggle to take the remaining water; and when they spoke to him, they would lower their voices and would not look at his face constantly out of respect. Urwa returned to his people and said, "O people! By Allah, I have been to the kings and to Caesar, Khosrau and An-Najashi, yet I have never seen any of them respected by his courtiers as much as Muhammad is respected by his companions. By Allah, if he spat, the spittle would fall in the hand of one of them (i.e. the Prophet's companions) who would rub it on his face and skin; if he ordered them, they would carry out his order immediately; if he performed ablution, they would struggle to take the remaining water ..." [Ref: Bukhari, Book 50, Hadith 891] Jis Nabi sallallahu alayhi was'sallam kay moon mubarak ka thook aur chooha huway pani kay leyeh Sahabah kiraam apas meh laren kia us ka jism ba barkat nahin hoga? Janab yeh aap nahin, kay agar aap kissi ghost kee boti ko haath lagahen toh doh kuttay bee nah larren us boti kay leyeh, yeh aap kee zaat heh aur apnay aap ko dekh ker Nabi sallallahu alayhi was'sallam kay oopar qiyaas mat keryeh ga, warna joh hammeh aap kay musalman honay ka shuba heh woh door ho jahay ga. Nabi sallallahu alayhi was'sallam kee zaat e muqadissa ba barkat zaat heh is'see leyeh Sahabah kiram jesay buland o jannati group RasoolAllah sallallahu alayhi was'sallam kay thook mubarak aur chooway huway pani kay leyeh ek dosray say lartay thay.
Mukhtasar keeyeh deta hoon aap kay leyeh, jistera Quran aur Allah kay farmaan ko agar Mushrik qabool nah keren toh Quran aur Allah per nuqs nahin keeya ja sata aur yeh sabat nahin keeya ja sakta kay Allah kay farman meh nuqs o nuqsaan o kami peshi heh, is'see tera RasoolAllah sallallahu alayhi was'sallam kay jism e mubarak kee mojoodgi meh agar kohi imaan nah lahay toh RasoolAllah kay jism mubarak meh barkat NAH honay ka iqraar nahin keeya ja sakta. Allah kay Nabi sallallahu alayhi was'sallam kay jism e mubarak ka ba barkat hona upper sabat ker chooka hoon. Is leyeh aap kee jasarat ahle iman walay kee nahin. Ek aur misaal deh ker samjata hoon, RasoolAllah sallallahu alayhi was'sallam rehmatal lil alameen hen tamam jahanoon kay leyeh rehmat, abh agar kohi amal esa ho, misaal kay tor per RasoolAllah sallallahu alayhi was'sallam ka doraan e jang kissi kafir ko marna, ya zabiya e qurbani kerna, toh kia aap is bunyad per fori tor per RasoolAllah sallallahu alayhi was'sallam kay rehmatal lil alameen honay ka inqar ker denh gay? O jee, RasoolAllah nay camel kee qurbani kee, yeh rehmat kay manafi heh, joh rehmat heh woh jaan kesay leh sakta heh, lehaza rasoolAllah sallallahu alayhi was'sallam baqi sab kay wastay rehmatal lil alameen hen magar camels per nahin. Kia aap esi chawal mantaq mar ker RasoolAllah sallallahu alayhi was'sallam kay rehmatal lil alameen kay mansub kee takhsees shoroon ker denh gay?
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Janab IQRAR sahib Salam alayqum wr wb,
Allah ta'ala aap ko hidayat deh aur samajnay kee tohfeeq deh. Masla simple aur wazia heh meray baee, aur wazahat ho chuki heh, baqi aap kee marzi heh, maneh ya nah maneh.
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Is meh tarmeem ker denh, yeh kuffr heh, ghalti say e likh deeh:
Door raho sab be'eman, farmaya Rab e Rahman.Correct yeh heh:
Door raho sab be'eman, farmaya Rab Rahman.-
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Shaikh ibn abdullah wahhab ..
Aap ke nazdeek musalman hain ,,,kafir
hain ,ya sirf gumrah .???
2....Jo koy unko kafir na jane uska kiya hukm
hai .???
3.jo unke kufr me shak kre uspar kya hukm hai
Ummeed hai apne jawab zarur denge..
1) Pehli baat yeh heh kay us ka naam Muhammad bin Abdul Wahhab aka Seikhun Najd. Meri tehqeeq kay mutabiq kafir thah. Keun kay Allah ta'ala nay Nabi nay farmaya kay mashrik kee taraf kuffr ka giro heh ...
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." [Ref:bukhari, Book #54, Hadith #520)
Muhammad bin Abdul Wahhab Najd say nikla joh biqul Mashrik ka ilaqa heh aur jistera RasoolAllah nay bataya thah kay yeh mushrikoon ko chor ker musalmanoon ko qatal keren gay, Is Muhammad bin Abdul Wahhab aur is kay muwahideen nay esa hee keeya. Hadith meh heh:
Narrated `Abdullah: Allah's Messenger () said, "Abusing a Muslim is Fusuq (i.e., an evil-doing), and killing him is Kufr (disbelief). bukhari, Book 73, Hadith 70
Narrated `Abdullah bin `Umar: The Prophet () said, "After me (i.e. after my death), do not become disbelievers, by striking (cutting) the necks of one another. bukhari, Book 83, Hadith 7
Is say sabat ho jata heh kay musalman ko marna kuffr heh aur marnay wala kafir heh. Muhammad bin Abdul Wahhab nay bila waja Musalmanoon per Shirk ka ilzam laga ker musalmanoon kay qatal ko jaiz keeya. Bilqul is'see Seikh e Najd jesi harqat Khawarij nay kee thee Hazrat Ali radiallah ta'ala anhu kay khilaf. unoon nay Hazrat Ali radiallah ta'ala anho ko shirk ka ilzaam deeya aur mushrik tehra ker Hazrat Ali kay khilaf jang kee. Muhammad bin Abdul Wahhab nay be bilqul esa keeya halan kay ahadith say sabat kay kay RasoolAllah ka farmaan heh kay Arabia meh buttoon kee pooja nahin hogi. Mahirbani ker kay English section meh Kitab ut Tawheed kay ek chapter per english meh article heh us meh is hadth kee tafseel mojood heh. Abh sabat huwa kay ARabia meh Shirk nahin hoga aur Muhammad bin abdul Wahhab ka ilzaam aur us kay pero qaroon ka ilzam e Shirk ghalt thah. Kissa mukhtasar, Muhammad bin Abdul Wahhab aur us kay jitnay be 'muwahideen' ki fojh kafir thay aur jinoon nay in kafiroon ka qatal keeya Allah ta'ala un ko jaza e khair deh ga jistera RasoolAllah sallallahu alayhi was'sallam nay khabr dee thee:
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." [Bukhari, Book 56, Number 808]
Balkay ahadith say sabat heh kay Rasoolallah sallallahu alayhi was'sallam agar is Najdi fitna ko milta toh khud qatal e aam kertay:
Abu Said Khudri reported that '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. Upon this the people of Quraish felt angry and said: He (the Holy Prophet) gave to the chiefs of Najd and ignored us. Upon this the Messenger of Allah (may peace be upon him) said: I have done it with a view to con- cillating them. Then there came a person with thick beard, prominent cheeks, deep sunken eyes and protruding forehead and shaven head. He said: Muhammad, fear Allah. Upon this the Messenger of Allah (may peace be upon him) said: If I disobey Allah, who would then obey Him? Have I not been (sent as the) most trustworthy among the people of the-world? -but you do not repose trust in me. That person then went back. A person among the people then sought permission (from the Holy Prophet) for his murder. According to some, it was Khalid b. Walid who sought the permission. 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 pray. If I were to ever find them I would kill them like 'Ad. Sahih Muslim, Book 005, Number 2318:
Kissa mukhtasar, Musalman ko marna kuffr, aur marnay wala kafir heh. RasoolAllah sallallahu alayhi was'sallam nay musalman ko marnay say mana farmaya heh, magar Mashriki Najdi fitna kay qatal ka hokam deh ker sabat ker deeya kay yeh ahle kuffr thay aur in kay kafir honay kee waja say in ka qatal e aam jaiz aur sawab thah. Seikh e Najd aur us kay joh hawari thay un ka qatal jaiz irtad kee bunyad per banta heh. Pehlay toh musalman hoon magar phir kuffr ker kay kafir ho jahen aur murtaq kee sazza maut heh.
Joh us kay kuffria nazriat per ilm nah rakhta ho magar us ko alim e saleh janeh gumra heh. Aur joh us kay aqahid o nazriat per ilm rakhta ho aur us nay nazriat ko qabool kerta ho aur musalmanoon ko Mushrik (i.e. yehni esa kafir joh auroon ko zaat o sifat meh Allah ka ham martba janay) janay aur manay, bila shak o shuba kafir heh. Joh Musalmanoon kay khoon ko halal janay jistera Seikh e Najd nay halal jana, aur musalmanoon kay khoon say haath rangay hoon jistera Seikh e Najd aur us kay 'muwahideen' kay rangay thay farman e RasoolAllah sallallahu alayhi was'sallam kay mutabiq kuffr ka murtaqib aur kafir heh. Joh Ismail Dehalvi ya kissi aur Wahhabi maulvi kee ibarat e kuffria ka ilm rakhta ho aur un ko khilaf e adaab e risalat nah janay balkay towheed kee tarjumani samjay aur us ko hujjat ihtimam ker dee gaee ho toh woh be kafir, murtad heh.
Magar Wahhabiyoon meh be ek esa tabqa heh jissay Wahhabiat kay nazriat ka ilm nahin woh bicharay sirf bunyadi ilm rakhtay hen, Tawheed, risalat namaz roza hajj aur us kay ilawa kissi aur ka nahin aur apni rozi roti meh masroof rehtay hen aur un meh joh upper wali qualities nahin hen yehni musalmanoon ko qatal kerna, mushrik janna aur manna, aur nah woh apnay amal aur zuban say ahle Sunnat kay nazriat ilm e ghayb, RasoolAllah sallallahu alayhi was'sallam kay shahid honay ka inqar nahin kertay. Aur Ismail Dehalvi jesay deegir gustakh maulviyoon kee ibarat meh gustakhi kay qail hoon aur ibarat say nafrat keren, aur essee ibarat sun ker khof e khuda meh un ka dil kampay aur woh us ka izhar keren, toh woh zeroor musalman hen.
Alhasil, Muhammad bin Abdul Wahhab kay kuffr meh shak kee waja dekhi jahay gee. Kia woh Kuffr ka munkir is wastay heh kay woh us kee talimat o amaal ko Quran o Sunnat kee tarjumani samajta heh ya nahin. Agar kohi us kay amal o nazirat ko Quran o Sunnat kee tarjumani samjay aur us ka musalmanoon ko mushrik aur qatal kerna jaiz manay toh phir zeroor kafir heh. Aur agar is ko ilm hee nahin nazriat ka sirf la ilmi kee waja say us ko saleh muttaqi prezgar samajta heh aur kufr ka qail nahin, aur apnay aap ko us say mansoob kerta heh toh esa banda kafir nahin.
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Excellent my brother, brilliant work, may Allah subhanahu wa ta'ala reward you imensely. If these Deobandi's had any sense and know what is good for them they wouldnt dare to point at Ahle Sunnat critically. But this foolish led by foolish maulvis who use less brain then a average ant does in a day.
My brothers, due to your efforts on this forum you have greatly improved their Deobandi-ism. Gradually I can feel due to your efforts these foolish Wahhabinised neo-Hanafis are beginning to learn about the creed of their scholars and have began to evolve. If Allah wills these people will eventually represent the the aqeedah of Ahle Sunnat, maybe in fifty years or so. I have noticed evolution of Deobandi-ism from being strickly opposed to Ahle Sunnat in every aspect. To gradually discovering what their elders believed and reinstating the belief of their elders as there beliefs.
Keep up the excellent work.-
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Also the issue of people carrying the idols under the arm pits is absolutely none sense and Maulana sahib correctly has stated that Sahabah would not carry the idols and the munafiqeen did not carry them either. Infact the munafiqeen pretend to be more pious muslims then the Sahabah in presence of prophet sallalahu alayhi was'sallam. Importantly the issue of performing raf ul yadain in ruku and coming out of ruku is not a fundamental issue. It is a issue of ijtihad, and those who fallow the mujtahideen and as result they raf ul yadain going into and coming out of ruku are forgiven.
But a layman who performs raf ul yadain without taqleed of a mujtahid he is sinful because mujtahid is forgiven his errors mujtahid still gets reward even if he makes wrong judgement but a normal person is sinful if he makes a wrong judgement. Naturally those who fallow the ulil amr yehni mujtahideen for them there is no punishment for following the error of mujtahid because Allah subhanahu wa ta;ala has stated: obey Allah and RasoolAllah and the ulil amr therefore general public are to fallow ulil amr, and if ulil amr differ with each other they are to refer to their difference of opinion to hadith and Quran but we the general public are instructed to fallow the ulil amr mujtahideen and by following ulil amr mujtahideen we obey the command of Allah subhanahu wa taala therefore there is no sin upon us and we will be rewarded as the mujtahid will be rewarded. -
As salamu alayqum wr wb,
My dear brother, Maualana Ishaq is correct to say that Prophet sallallahu alayhi was'sallam did not say that Raf ul yadain is action of mischevious horses. People who say Raf ul Yadain is action of mischevious horses are incorrect but there is proof in the hadith that we must be still in our prayers because Prophet said be still and not like the mischevious horses. so the importnt aspect is that being still in prayers and performing Raf ul Yadain in one aspect goes against the instruction of stillness. But again going to ruku and coming out of ruku, going to Sajdah and coming out of Sajda are movements which go against the prophetic instruction of being still in prayers. So really there is no definitive answer on if the prophetic instruction of stillness applies to raf ul yadain, its only my understanding which anyone can turn over as I have demonstrated.
The other important points, Maulana Ishaq sahib may Allah forgive him was someone I respect for his sincerity and tolerance but even he at times has made mistakes due to his affiliation with the ahle hadith, therefore certain amount of natural bais will be part of his response always just as it will be part of me. Maulana Sahib states that there is no evidence that Raf Ul Yadain was cancelled is factually incorrect. What Maulana Sahib believes is that there is no explicit statement in which Prophet sallalahu alayhi was'sallam has stated that raf ul yadain is abrogated. This is true, there is no such explicit evidence but there is implicit evidence which establishes raf ul yadain is abrogated.
Let me illustrate my point. I say to my son; "please, get me glass of water." just as he is about to get me water i say; "son no, get me orange juice." Have I abrogated my first command with the second command? I believe my brother I have abrogated even though i have not explicitly stated; MY SON, MY FIRST ORDER OF GETTING ME WATER IS ABROGATED GET ME ORANGE JUICE INSTEAD OF WATER. You would understand that my second command abrogates my first command even if i dont say my first command is abrogated. Similarly at earlier stage Prophet (sallalahu alayhi was'sallam) did perform raf ul yadain but later on abandoned the practice and performed raf ul yadain only in the beginning of the salah and not while going into and comming out of ruku. His abandoning the raf ul yadain later on is indication that it was abrogated. Many ahadith actually indicate Prophet salllalahua layhi was'sallam performed raf ul yadain and then other ahadith also prove that he did not perform raf ul yadain. Here are some ahadith:
Narrated Muhammad bin `Amr bin `Ata': I was sitting with some of the companions of Allah's Messenger () and we were discussing about the way of praying of the Prophet. Abu Humaid As-Sa`idi said, "I remember the prayer of Allah's Messenger () better than any one of you. I saw him raising both his hands up to the level of the shoulders on saying the Takbir; and on bowing he placed his hands on both knees and bent his back straight, then he stood up straight from bowing till all the vertebrate took their normal positions. In prostrations, he placed both his hands on the ground with the forearms away from the ground and away from his body, and his toes were facing the Qibla. On sitting In the second rak`a he sat on his left foot and propped up the right one; and in the last rak`a he pushed his left foot forward and kept the other foot propped up and sat over the buttocks." [bukhari, Vol. 1, Book 12, Hadith 79]
One hadith that comes to my mind is; He raised his hands once in the beginning. Some narrated: (raised his hands) once only." [Ref: Abu Dawood, Boook 2, Hadith 748]
It was narrated that 'Uqbah bin 'Amir said: "Shall I not show you how I saw the Messenger of Allah () pray?" We said: "Yes." So he stood up and when he bowed, he placed his palms on his knees and put his fingers behind his knees, and held his arms out from his sides, until every part of him settled. Then he raised his head and stood up until every part of him settled. Then he prostrated and held his arms out from his sides, until every part of him settled. Then he sat up until every part of him settled. Then he prostrated again until every part of him settled. Then he did four rak'ahs like that. Then he said: "This is how I saw the Messenger of Allah () pray, and this is how he used to lead us in prayer." (Hasan) [Ref: Sunan Nisa'i, Vol. 2, Book 12, Hadith 1038]
So brother, there is proof that Prophet sallallahu alayhi was'sallam did perform raf ul yadain and there is proof that he did not perform raf ul yadain going into and comming out of ruku. We have to reconcile the differences based on logical and rational sense and best way to reconcile these contradiction is to believe Prophet sallallahu alayhi was sallam performed raf ul yadain going into ruku and comming out of ruku but then later abandoned the practice. Maulvi Sahib in the video states that there is no proof Raf ul yadain was cancelled but this is bias. Note raf ul yadain going into ruku and coming out of ruku was also a Sunnah but the ahadith prove that it was cancelled. Point is eliments within Salah were abrogted, infact Raf ul yadain going into and coming out of sajda itselt was abrogated and the hadith prove so.
My advice brother, if one wishes for absolutely clear evidence to decide on a matter then many people will be waiting to do many deeds of piety because there is no proof for doing so. Is there explicit clear proof that we can recite bismillah when we are about to drive a car? Or explaination that; it is sunnah which can be formed anywhere is sufficent enough to justify recting of bismillah before driving car? Should we wait for EXPLICIT PROOF to do this act or go with the less established evidence? Point is my brother we have to judge the actuality of a matter on the plausibility of the explanation. Otherwise we will never get definitive proofs for anything, there is no Nabi after Prophet sallallahu alayhi was'sallam accept a dajjal claiming to be a nabi. Therefore we have to make the best out of the evidence we have and judge issues which are difficult to clearly determine on the basis of plausibility of the explanations given and the explanation given I believe is plausible explaination.
My brother, we should not take everything from a scholar, when we start blindly adhering to teachings of scholars and we absolutely agree with everything a scholar has stated you should realize that you have not excercised your own reason. Instead you have adhered to what you have been told without questioning. Therefore i urge you to question what Maulvi Ishaq has stated and what I have stated and use your own ability to reason to judge a balanced understanding. You have one chance in this life to make best for your aakhira and do not waste it by not excercising your ability to reason. I believe if a Muslim is sincere in seeking guidance and truly wishes to be guided and strives to learn for sake of guidance, such a person Allah will not cause his death upon misguidance, Allah will open the gates of guidance for such a sincere truth seeker. You just have to devote your time to learning as you devote your time for dunya. With right balance inshallah you will be successful in dunya and aakhira.
wama alayna ilal balaghul mubeen.
Muhammed Ali Razavi. -
Introduction:
While browsing youtube to reasearch in depth the Khariji belief of Muslims worshiping idols. I stumbled upon the video of Maulvi Ishaq where he discussed his Wahhabi sects belief of, Muslims worshiping graves. He states, all the effort to promote Tawheed and eradicate [major] Shirk from Muslims would be in vain if Ahle Sunnat’s evidence against his sects belief is not satisfactorily explained. He was refering to words of Prophet (sallalalhu alayhi was’sallam); he is not afraid of Muslims associating partners others with Allah (subhanahu wa ta’ala).[1] He also quoted the hadith of Prophet (sallallahu alayhi was’sallam); the day of judgement will not come until tribes of my Ummah worship idols[2] and commented that just as we are in difficult position in light of your evidence you too should have to explain our [Wahhabi] evidence.
In the comment section Khadam left a brief reply[3] in the hope of inspiring someone to seek clarification. The brother who uploaded the video replied[4] to my comment stating; Prophet (sallalalahu alayhi was’sallam) has stated, my Ummat will commit Shirk, and my Wahhabi brother capitalized the words MERI UMMAT to indicate explicitness evidence that Ummat will Shirk. He preceded to question; will these people be part of Ummat or not part of Ummat and ended with request for clarification. There is factual error in his statement the hadith does not say MY UMMAT will committ Shirk but it says; tribes of my Ummat will worship idols. Note the change of meaning from entire Ummat to tribes within Ummah of Prophet (sallallahu alayhi was’sallam). I responded to the brother in the comment section addressing his points in detail[5] but without quoting any evidence for my understanding. Hence Khadam sent him links of artilces which discuss the evidences in detail with the hope and requested him to refer the issue to a Wahhabi ahlul ilm to refute the content of articles and brother replied with the message below[6].
Wahhabi Brothers Reply:
Dear brother,
As salam o alaikium, it was a great pleasure to see my brother's messege in my inbox. Thank you for your concern brother Muhammad Ali. Brother its quite similiar that you have been researching on islamic issues as i used to when i was at the age of 17 now i'm 32.
I believe nothinggoesis wrong if we have difference of opinions. This is in fact state of mind how it comprehends. If we glance our 4 aaima karam, Abu Hanifa, Malik, Shaf'iee and Ahamd bin Hanbal (rahmahumallahaley) they had different opinionscontrary. For instance Quran's ayat; “Aulaa Mastam'ma Un Nisaa" aur jab tum aurtoon ko choo'o,onthis ayat Imam Shafi takes literally, if someone touches woman he has to do Ghusl, but Imam Abu Hanifa differes, he says, TOUCH doesnt mean litreally touch it means having intercourse with spouse. Now the question is, can we put fatwa on Shafi or on Abu Hanifa
that either of them is ignorant! NO, we cannot this is their understanding and both have strong plea, contention and proof.
So dear brother if you have different opinion why Should I disrespect you? Maybe you have better understanding than I have you might have strong senses to understand the substance. Intellectual people do not fight, rather they render their views, whoever of them have strong contentions would automatcally be valued. Comming to the topic, brother, what I learned about shirk is, RasoolAllah sallallau alayhi was’sallamanticipationsanticipated Shirk. 1) He said "meri ummat par tamam halat bani israeel jesy ayenge qadam ba qadam meri ummat bani israeel ki perwi kary gi" (bukahri) I ask you a question , didn't Bani israeel do Shirk? Secondly brother, Quran is more authentic than ahadees, in Surah Yusuf ayat 106 Allah says; "yeh log eman nahi laty magr kisi na kisi nau ka shirk karty hove" and word shirk is also used in soorah jasia; "aye nabi ap ne dekha nahi us shkhs ko jo apny nafs ko poojta hai"
Hope we'll have a Ilmi discussion brother
As salam o lakaium.
Adressing General Content Of Wahhabi Brother:
My brother, your tolerance of difference of opinion is commendable and indeed it is we Muslims should be tolerant of each others opinions which are in realm of valid ikhtilaf. You have referenced the differences between the Imam of the four madhabs and rehetoricaly questioned; “… can we put fatwa on Shafi or on Abu Hanifa that either of them is ignorant!” Before I reply to your rehetorical questioning it is best that the difference between Imams is adressed. The issue which you have brought up is valid form of difference of opinion because the verse of Quran does not explicitly indicate sexual touch and does state a explicit touch. Nature of Quran is jawami al kalim meaning short with comprehensiveness of meaning. Based on this my understanding of verse is; wudu is invalidated by sexual touch as well as regular touch but being muqallid of Imam Abu Hanifa (rahimullah alayhi ta’ala) I adhere to his madhab. Coming to your rehetorical statement. I agree that we cannot charge these Imams of heresy, or innovation, or being ignorant of Quran and Sunnah. These four Imams were Mujtahideen and even there errors in Ijtihad are reward worthy according to the hadith of Prophet (sallallahu alayhi was’sallam) but this does not mean they are above justified criticism. Also note their ikhtilaf was on fiqhi juzzi’at (i.e. fiqhi details) and these differences are not fundamental to ones creed.
Our difference is fundamental in nature, it’s of Islam or Kufr. If you are correct with your understanding then; we the Ahle Sunnat are idol worshipers, grave worshipers, saint worshipers, in other words we are guilty of major Shirk becaue we worship others beside Allah (subhanahu wa ta’ala). That means in your creed I and the those who follow the creed of Ahle Sunnat are Mushrik and a Mushrik is a Kafir who associates a partner with Allah (subhanahu wa ta’ala). Technically a Mushrik is worst then a Kafir. In fact, according to the sect which you fallow; we the Ahle Sunnat are not only Mushrikeen, we are worst then the Mushrikeen of Arabia, who lived in the time of RasoolAllah (sallallahu alayhi was’sallam); “The fourth principle is; that the mushrikeen of our time are worse in their shirk than the mushrikeen who came before. This is because those who came before committed shirk during times of ease and made their worship purely for Allaah during times of difficulty.” [Ref: Qawaid Al Araba, by Muhammad bin Abdul Wahhab] Now if the understanding of Ahle Sunnat is correct and your understanding is wrong. Then anyone who accuses the members of Ahle Sunnat of being idol worshipers, grave worshipers, Mushrikeen or Mushrikeen worse then Mushrikeen of Arabia, is a disbeliever because unjustified takfir returns to one has accused another of kufr.
Like on all the issues of creed on this issue of Muslim worshiping idols there is no possibility of valid difference of opinion, there is only one correct opinion and other is batal, end off. We cannot argue for the possibility of valid ikhtilaf in matters of creed. Imagine, someone deduces from this verse and believes that Iblees was an angel: “And (remember) when We said to the angels: "Prostrate yourselves before Adam.". And they prostrated except Iblis (Satan), he refused and was proud, and was one of the disbelievers.” [Ref: 2:34] Another person who takes another verse of Quran and believes Iblees was a Jinn: “Behold! We said to the angels, "Bow down to Adam." They bowed down except Iblis. He was one of the Jinns, and he broke the Command of his Lord. Will ye then take him and his progeny…” [Ref: 18:50] Woud this be valid difference of opinion or you do you believe it to be issue of Islam or Kufr? Its an issue of Islam or Kufr nothing less and due to this fact we will have to reconcile the two verses in a fashion they present a single meaning and cannot term it valid difference of opinion.
Brother, criticising ones understanding of Quran or Hadith in no way insinuates disrespect of an individual and by you criticising what has been written you do not disrespect me. If criticising work of another to point out the faults, errors, is disrespect then who is more disrespectful then the firqa Wahhabiyyah of subcontinent? As long as we remain within the boundary of respect, and we do not resort to abuse, then we criticise each others research without warranting disrespect. Importantly criticism of a righteous Muslim is not to humiliate, disrespect his opponent but a righteous Muslim criticises his Muslim brother or sister with intention that his criticism will be means of guidance for his erring brother or sister. Prophet (sallallahu alayhi was’sallam) said: “The worst of things are those that are newly invented; every newly-invented thing is an innovation and every innovation is misguidance, and every misguidance leads in the Fire.” [Ref: Nisa’I, B19, H1579] This misguidance of believing that Muslims are guilty of major Shirk, worshiping idols, graves is an innovation in creed which will land the believers into hellfire. Has a Muslim, I seek for my self the gardens of paradise, I wish for my self, the best in dunya and in aakhira. How could I as a Muslim, not wish for another Muslim what I wish for my self, when Prophet (sallallahu alayhi was’sallam) has said: “None of you truly believes until he loves for his brother" or he said "for his neighbor, what he loves for himself." [Ref: Tirmadhi, B1, H66] And I criticise with intention that Allah (subhanhu wa ta’ala) guide you as he guided me to correct understanding of the issue which we dispute about.
You Will Follow The Ways Of Jews And Christians:
You quoted the hadith of; “The Prophet said, "You will follow the ways of those nations who were before you so much that you will resemble each other as an arrow resembles another. Even if they entered a hole of a mastigure, you would follow them." The companions of Prophet (sallallahu alayhi was’sallam) questioned: "O Allah's Apostle! (Do you mean) the Jews and the Christians?" To which Prophet (sallallahu alayhi was’sallam) replied: "Whom else?" [Ref: Bukhari, B92, H 422] In this hadith Prophet (sallallahu alayhi was’sallam) interpreted the underlined words: “You will follow the ways of those nations who were before you …” to mean Jews and Christians. Therefore the hadith literally means; you will follow the ways of Jews and Christians. The significance of this is that hadith does not talk about immitating the deeds of past Jews and Christians but the Jews and Christians living in our time. More importantly take note that hadith says we the Muslims will follow the ways of Jews and Christians completely. Now if hadith means that we will immitate the Jews and Christians in religious beliefe then its impossible because Christianity as whole is polytheistic [but does have monotheistic sects] and Judaism as whole is monotheistic [but did have one sect believed in Uzair to be son of God]. Therefore as Muslims we cannot hold fallow the creed of two religions as described in the hadith because they are diametric opposites.
The hadith states we will fallow both Jews and Christians extremely, how extremely read the words your self: "You will follow the ways of those nations who were before you so much that you will resemble each other as an arrow resembles another. Even if they entered a hole of a mastigure, you would follow them." This hadith indicates, complete, absolute, fallowing without questioning, without giving thought to our actions. Question is are we immitating the Jews and Christians as indicated in the hadith in religious beliefe? Shortest answer to this is, no we are not. The polytheistic Jews in past made golden calf and worshipped it. Have we immitated them and fashioned for our self a golden calf and are we worshipping it? Jews in past, believed Uzair was son of God. Do we believe Uzair is son of God? Or do we believe Prophet (sallallahu alayhi was’sallam) us son of Allah? Coming to Christians, Christians believe Jesus is son of God and if we were immitating them hand by hand span then should we also not be believing Jesus is son of God or atleast Prophet Muhammad (sallalahu alayhi was’sallam) is son of God? Christians believe; for there are three that bear record in heaven, the Father, the Son, and the Holy Spirit. Father is God, Son is God, Holy Spirit is God but not three gods the One God. Do we the Muslims believe in Allah as the Father? Or do we the Muslims believe, the Father is God, the Son is God, the Holy Spirit is God? Do we the Muslims believe in Prophet Muhammad (sallallahu alayhi was’sallam) as the God, or Jibraeel (alayhis salam) as the God? If we were to immitate the Jews and Christians in religious belief then my question is; have we fulfilled what the hadith states? Before you answer this question let me remind you once again what the hadith states: "You will follow the ways of those nations who were before you so much that you will resemble each other as an arrow resembles another. Even if they entered a hole of a mastigure, you would follow them.” This hadith points to total, absolute, unquestioning adherance to the ways of Jews and Christians not some wishy washy adherance to their ways.
Even if this hadith is also about creedal immitation then atleast these signs of Muslims adopting Jews, Christian believes have not appeared yet. Presupposing in some loose sense the hadith can mean, Muslim will worship the idols or committ major Shirk like the Jews and Christians. Then this hadith would be, the type of hadith which increases in intensity as times passes. Meaning more and more qualities of Jews, Christians will be immitated until the Muslims begin to adopt Christian, Jewish, doctrines and by doing this they will eventually either become Jews or Christians depending on whose creed they have adopted. Even if the hadith did not intend such extreme immitation then atleast it can be said; the Muslim of past and present era so far have not fallen into major Shirk. Nor are the Muslims worshipping idols of Al-Lat, Al-Uzza, and Dhi Al Khalasa. Therefore the only likely condidates who can fulfill this aspect of extreme immitation will be the remaining Kafir Arabs who would have survived the blowing of wind. After which no Muslim would have survived and these Arabs would revert to the polytheistic religion of their forefathers and more specificly worship of Al-Lat, Al-Uzza as well as Dhi Al Khalasa. I firmly believe, for good reason, that the hadith of Muslims immitating Jews, Christians in loose sense means; idol worship or major shirk, is too far fetched. Hence anything based on this premise by default is far fetched because the hadith states extreme immitation of Jews, Christians: "You will follow the ways of those nations who were before you so much that you will resemble each other as an arrow resembles another." Returning of Arabs to the polytheistic religion of their forefathers is in no way extreme immitation of Jews or Christians indicated in the hadith.
You would have probally noted that I have not specified a group or sect or a region for the hadith but I have kept it in general meaning refering to all Muslims, it was for good reason. Before I go on to explain the hadith, it is fundamentally important that a essential aspect of the hadith is explained without which detractors of Ahle Sunnat may not truly grasp the enormity of their charge. The words of the hadith indicate that this hadith is for all Muslims and not just a particular sect or region. Prophet (sallallahu alayhi was’sallam) stated: "You will follow the ways of those nations who were before you so much that you will resemble each other as an arrow resembles another." This english ‘before you’ and Arabic ‘qablukum’ is inclusive of all Muslims and not restricted to a sect region. In other words when Prophet (sallallahu alayhi was’sallam) said: "You will follow the ways of those nations who were before you ….” it refers to all the Muslims, from the companions to the Muslims of present era. Meaning, all the Muslims will fallow the ways, the sunan, of Jews as well as the Christians, blindly, unquestionably and unabatingly. So Mr Sufi you as well as the Salafi and everyone else, will be emulating the sunan of Jews and Christians according to the hadith. And clearly we the Muslims are not following the religious creed of the Jews and Christians. Therefore I purpose the hadith does not refer to Muslims emulating the religious creed of Jews or Christians. Instead it points to something else and this something else is so clear to see that no sane individual will question it.
We the Muslims as whole and gradually it will be the whole Ummah, as the wealth sweeps across the earth. We all will fallow the ways, the collective social, cultural, moral values of the Jews and the Christians in coming era.Signs of which we the Muslims can see in our life time. The traditional dress of Muslims in Muslim countries has been replaced with jeans and shirt. The respected language and standard of education is where the graduate is able to speak English. We eat, sleep, walk, talk, think, aspire, desire, to be everything which the Jews and the Christians are in their social, cultural values. We the Muslims as whole approve and support the implimention of kufr democratic system on our lands but we fear as the Jews, Christians fear the laws of Allah (subhanahu wa ta’ala). We the Muslims as whole are willing to fight and die for the right to be ruled for democratic government just as the Jews and Christians are willing to fight for this system but for Islamic law to be implimented upon the land of Muslims we wouldn’t move a finger. Jews as well as the Christians have Beauty Contests and contestants. Wearing skimpiest of dresses parading their bodies as if whore is being auctioned and our sinful Muslim sisters are parading their bodies in these contests without shame. But we haven’t got as far as hosting these whore auctions in our countries, maybe in Arab countries but so far not in Pakistan or atleast I have not heard of such whore auctions. The Jews, the Christians are having Mr Universe contests where steriod filled food consuming machines walk on stage to show of their finely chizzled muscles wearing enough to cover the private parts and the Muslims are not be out done, the Pakistani’s are doing just that.
According to my investigation of the matter in dispute and the hadith in question, does not refer to creedal adherance in any sense but it refers to immitating the social, cultural, moral and adopting of Western societal norms and the evidence to establish this hypothesis is something which everyone experiences every day. It requires no great deal of knowledge to truly understand the hadith of Prophet (sallallahu alahi was’sallam). The true meaning of hadith has been explained which I hope you will not contend with and accept the legitimacy of the interpretation. With this being done now I can answer your question; “I ask you a question, didn't Bani israeel do Shirk?” Yes my brother, indeed a party of them did worship the golden calf and a party of them took Uzair as son of God but this does not have any relevance with us because majority of them remained upon Tawheed and are still upon Tawheed. If one side of the coin says worshiping of golden calf as well as taking a creation of God as son of God then the other side of the coin says Tawheed. And if we were to fallow them as stated in the hadith: "You will follow the ways of those nations who were before you so much that you will resemble each other as an arrow resembles another." Then how will you reconcile the logical contradiction which arises from the fact that we the Muslims are suppose to adhering to their teaching in every aspect. Which boils down to being Mushrik and Muwahid at the same time.
Now lets suppose a group of the fallowers of Musa (alayhis salam) firmly believed in Tawheed and it is attested in the Quran. I quote you the verse and then couple that verse with the above hadith. Will that be sufficent reason to believe all Muslims will firmly hold to Tawheed and never ever committ Shirk? On other hand there is proof that a faction from the Jews worshipped the calf and took Uzair as son of God. Based on this fact, can we believe all Muslims will worship idols? In this Jewish context it is possible to forward the argument; a faction from the Jews worshiped the golden calf and a faction from the Jews believed Uzair to be son of God therefore it is possible to for factions within Muslims to be idol worshipers. But in the comprehensive context of the hadith, this understanding is not possible because Prophet (sallallahu alayhi was’sallam) stated we the Muslims will follow the ways of Jews and Christians: "You will follow the ways of those nations who were before you so much that you will resemble each other as an arrow resembles another. Even if they entered a hole of a mastigure, you would follow them." We said, "O Allah's Apostle! (Do you mean) the Jews and the Christians?" He said, "Whom else?" [Ref: Bukhari, B92, H 422] Yes, your interpretation would be validated if Prophet (sallallahu alayhi was’sallam) only stated Muslims will adhere to the sunan of Jews. It is not the case, even though Jews as whole are Muwahideen and few amongst them committed major Shirk. The Christians as whole are Mushrikeen hence in light of hadith the Muslims would be Mushrikeen as whole including Mr Salafi’s and Wahhabi’s.
Mushrikeen Do Believe In Allah (subhanahu wa ta’ala) Wit Shirk:
Allah (subhanahu wa ta’ala) states in the Quran: “And most of them believed in Allah, but not without Shirk.”[7] [Ref: 12:106] Those who accuse Muslims of worshiping graves, trees, idols, saints, interpret this verse to mean; and most of them, the Muslims, believe in Allah (subhanahu wa ta’ala) but they also attributes partners to Allah (subhanahu wa ta’ala). In order to correctly understan the verse 106, some important eliments from the context have to be pointed out. Allah (subhanahu wa ta’ala) states: “وَمَا أَكْثَرُ النَّاسِ وَلَوْ حَرَصْتَ بِمُؤْمِنِينَ” meaning, “And most of the people as much as you wish, will not believe.” [Ref: 12:103] Out of all the people on earth most would not believe in religion of Islam, even though Prophet (sallallahu alayhi was’sallam) wishes that they believe and about this majority Allah (subhanahu wa ta’ala) states; “-وَمَا يُؤْمِنُ أَكْثَرُهُمْ بِاللَّهِ إِلَّا وَهُمْ مُشْرِكُونَ” meaning; “And most of them believed in Allah but not without Shirk.” [Ref: 12:106] In other words the majority, the Mushrikeen, about whom Prophet (sallallahu alayhi was’sallam) wished that they believe in Allah (subhanahu wa ta’ala), as the One and the Only God will not believe in Tawheed of Allah (subhanahu wa ta’ala). They will not believe in Prophethood of Muhammad (sallallahu alayhi was’sallam), and they will not believe in the Quran as word from Allah (subhanahu wa ta’ala), because; “… most of them believe in Allah but not without Shirk.” This interpretation of verse of Quran is also attested by another verse of the Quran, which states; "Say: "Travel in the land and see what was the end of those before (you)! Most of them were Mushrikoon." [Ref: 30:42] The deeper interpretation of the verse is that the polytheists will not believe because teaching of Islam goes against their polytheistic beliefe system.
The above interpretation is connected with another interpretation which establishes that most of the people of past were Mushrikeen and the majority of mankind will remain Mushrik even though Prophet (sallallahu alayhi was’sallam) wishes for them to convert to Islam. Allah (subhanahu wa ta’ala) states: "Say: "Travel in the land and see what was the end of those before (you)! ..." [Ref: 30:42] Why do we need to see the end of those gone before us: “… most of them believed in Allah but not without Shirk.” [Ref: 12:106] For this reason Allah (subhanahu wa ta’ala) states: "... Most of them were Mushrikoon." [Ref: 30:42] The essential point of these two verses is; most of the people before Islam, most of the people in modern history and most of people in future will be Mushrikeen. As in history the majority of mankind held polytheistic concepts and associated partners with Allah (subhanahu wa ta’ala). In conclusion it can be said, the real objective of these two verses was to inform Prophet (sallallahu alayhi was’sallam) that even though you wish to convert the entire mankind to Islam, it will not happen. The majority will not believe in Islam because they are Mushrikeen, like the majority in history did not believe due to their major Shirk.
Lets look at this verse in discussion from another perspective. Just to recap, Allah (subhanahu wa ta’ala) states: “And most of them believed in Allah, but not without Shirk.” [Ref: 12:106] So do the idol worshipers believe in Allah (subhanahu wa ta’ala)! Let’s analyze this verse of the Quran in light of Quran. Allah (subhanahu wa ta’ala) narrates the believes of the Mushrikeen of Arabian peninsula indicating that they believed in Allah (subhanahu wa ta’ala): "If indeed, you ask them who is it that created the heavens and the earth, they would be sure to say, 'Allah'. Say : See you then the things that you invoke besides Allah? Can they …" [Ref: 39:38] and another verse states the same: “And if you were to ask them who created the heavens and the earth, they would surely say “Allah!” [Ref: 29:61] In another verse Allah (subhanahu wa ta’ala) states that during traveling on the sea, when the Mushrikeen are harmed they call upon Allah (subhanahu wa ta’ala) but when they come to saftey of land they abandon Allah (subhanahu wa ta’ala): “And when harm touches you upon the sea, those that you call upon besides Him are lost from you – except Him (Allah alone). But when He brings you safely to land, you turn away (from Him). And man is ever ungrateful.” [Ref: 17:67] These verses affirm that in nominal sense the Mushrikeen of Arabian peninsula did believe in Allah (subhanahu wa ta’ala) as their God but not without associating idols as Allah’s (subhanahu wa ta’ala) god-partners.
Also out of all mankind the majority, the Mushrikeen all over the earth, in general, do believe in a single Creator who is in charge of subordinate gods. Therefore this verse is true description of the creed of the majority of human beings, in other words the Mushrikeen. Out of entire mankind the Hindu india, the Budhists, the Christians combined all togather to form a over whelming majority of Mushrikeen. And in such over whelming majority of Mushrikeen the Muslims are a minority and we do not associate partners with Allah (subhanahu wa ta’ala). Hence the meaning of the verse of Quran perfectly fits into reality of Mushrik majority: : “And most of them believed in Allah, but not without Shirk.” [Ref: 12:106] This fact has been established with clear proof that this verse refers to the majority of mankind on earth therefore the verse of Quran does not include the Muslims. Quran also explicitly states that Mushrikeen associated partners with Him: “He has created the heavens and the earth with truth. High is He, Exalted above all that they associate as partners with Him.” [Ref: 16:3] Due to Mushrikeen associating partners with Allah (subhanahu wa ta’ala) Prophet (sallallahu alayhi was’sallam) is instructed to say: “Your Ilah (i.e. god) is One Ilah (i.e. god). But for those who believe not in the Hereafter, their hearts deny [the belief in Unity Of Allah] and they are proud.” [Ref: 16:22]
Verses Revealed Regarding Disbelievers Applying Them Upon Believers:
In a hadith Prophet (sallallahu alayhi was’sallam) said about the Khawarij: "There will appear in it, some people who will recite the Quran but it will not go beyond their throats, and they will go out from (leave) Islam as an arrow darts through the game's body.' " [Ref: Bukhari, B84, H68] It means the Quran will not reach the heart, the organ of understanding, the organ of guidance will not receive the Quran hence it will remain devoid of noor of Quranic guidance. As a result of lack of noor in the heart the adherant of Khariji apostasy interpreted the verses which were revealed regarding disbelievers in a such a fashion that it described the believers. Imam Bukhari narrates what Ibn Umar (radiallah ta’ala anhu) believed about Khawarij: “And Ibn Umar used to consider them (the Khawarij) the worst of Allah's creatures and said: "These people took some verses that had been revealed concerning the disbelievers and interpreted them as describing the believers." [Ref: Bukhari, Vol 9, Page 49, Chap 6: Killing The Khawari] Just as the Khawarij originally misinterpreted the verses of Quran revealed about the disbelievers to describe the believers. The modern Khawarij, the Wahhabi’s interpret the verses of Quran as well as the hadith which describe the creed of disbelievers in a fashion these sources describe believers. My Wahhabi brother interpreted the verse of Quran which was revealed describing the creed of Mushrikeen to mean; most of Muslims do not believe in Allah (subhanahu wa ta’ala) without committing [major] Shirk. Yet the reality of this verse is that it means; most of mankind do not believe in Allah (subhanahu wa ta’ala) without committing [major] Shirk.
Wama alayna ilal balaghul mubeen.
Muhammed Ali Razavi
Footnotes:
- [1] “By Allah! I am not afraid that you associate with Allah (i.e. idol-gods as partners to worship them) after my death, but I am afraid that you will fight with one another for the worldly things." [Ref: Bukhari, B23, H428]
- [2] “… and the Last Hour will not come before the tribes of my Ummah attach themselves to the polytheists and tribes of my Ummah worship idols. There will be among my people thirty great liars ..." [Ref: Abu Dawood, B30, H4239]
- [3] “Maulvi Ishaq Sahib ko maqool jawab mil jata agar khawaish e haq rakhtay. Doh hadithen joh pereen ummat meh Shirk sabat karnay kay leyeh un kee wazahat hadith say sabat heh kay yeh us waqt kay bad ka waqiat hen jab hawa chalay gee aur musalmanoon kee maut hogi aur joh peechay kom bachay gee Shirk keray gee. Is say Pehlay kay leyeh nahin.”
- [4] “Mery aziz aoa, ap ne farmaya in hadeeson mein musalmanon ki maut ke bad ka zkir hai. To mera apse sawal hai jo NABI (ALYSLAM) ne farmaya ke MERI UMMAT shirk kary gi. Is tarha to ap ki daleel baymani ho jati hai kion ke nabi pak sallallahu alayhi was’sallam ne to ummat ke bary me farmya. Ap kya samjhty hein kya wo ummat nahi hongy? Ya hongy? Plz roshni daliye. Ap ke liye video suggest kar raha hun search bar mein ye titile likhen: - DIL Ko Hila Dene Wali HADEESAIN. Allah Tala ap ko izzat ata farmye ameen.”
- [5] “Allah kay nabi (sallallahu alayhi was’sallam) ka farman heh kay meri ummah buttoon kee pooja keray gee. Us hadith kee wazahat khud RasoolAllah (sallallahu alayhi was’sallam) nay farmahi, kay meri ummat yehni Arab ummat, al-Lat, al-Uzza aur Dhi al Khalasa kee ibadat keray gee. ummat, ba mana Muslim ummat, nahin balkay ummat ba mana qaum, hadith meh istimal huwa heh. Is hadith meh ummat lughvi mafoom meh istimal huwa heh shar'ree meh nahin. Yehni lafz ummat nation, qaum kay mafoommeh istimal huwa heh Musalman brotherhood kay mafoom meh nahin. Aap shahid sochen, kay agar lughvi mafoom meh istimal huwa aur shar’ri mafoom meh nahin toh farq kia perta heh? Farq yeh parta heh kay jis ummat ka RasoolAllah (sallallahu alayhi was’sallam) nay farmaya kay woh buttoon kee pooja keray gee us ka musalman hona zeroori nahin balkay Arab kafir ho ker buttoon kee pooja ker sakta heh. Hadith meh aya heh hawa chalay gee joh musalmanoon kee jaan leh leh gee phir logh Alat, Uzzat, Dhi al Khalasa kee ibadat keren gay aur apnay aba o ajdad kay mazhab kee taraf loten gay. Note keren, hawa chalay gee aur sab musalmanoon kee jan leh leh gee, kohi musalman nahin bachay ga, phir us kay baad log buttoon kee pooja keren gay. Aur jin buttoon kee pooja hogi un ka naam be bataya heh RasoolAllah (sallallahu alayhi was’sallam) nay. Is sab say, yeh sabat hota heh kay, Arab secularist kafir ho jahen gay, aur jab musalman mar jahen gay toh Arab Alat Uzzat,Manat, Dhi Al khalasa kee ibadat keren gay. Ek aur hadith meh heh kay logh apnay forefathers kay mazhab per qaim hoon gay. Lamba kissa mukhtasar, hadith meh 'meri ummat' kay ilfaaz say murad 'meri nation' heh aur RasoolAllah (sallallahu alayhi was’sallam) kee nation Arab heh aur hadith say sabat heh kay Arab buttoon, yehni Al-Lat, Al-Uzza, Dhi al Khalasa kee ibadat keren gay aur apnay forefathers kay mazhab kee taraf loten gay. Meh aap ko apnay English articles ka link behijta hoon jin meh tafseel aur dalahil sab mojood hen zeroor peryeh ga. Aur zeroor jawab likhyeh ga.”
- [6] Please bare in mind, my brothers message has been edited, spelling mistakes, gramatical mistakes, and general formatting was improved upon for the ease of reading. Gramatical mistakes werecrossedand correct with red writing. Quotation marks as well as quote “colour” for ease of finding scriptural evidence and coma’s were inserted for, pause, in the right places. Apart from these change I acknowledge my mistake of inserting indirectly the name of idol-god Manat into the narrative of hadith and which I have crossed out in footnote five. I seek refuge in Allah (subhanahu wa ta’ala) from evil wispers of Iblees, ameen.
- [7] This verse of Quran was revealed in Makkah thus making it one of the earliers Surahs revealed before the Hijrah. It is undeniable fact that Islam began to dominate and rapidly spread the Arabian peninsula after the Hijrah. Especially when the companions returned to Makkah with Prophet (sallallahu alayhi was’sallam) with ten thousand armed Muslims. This information is important because prior to this time the Mushrikeen of Arabian peninsula were in majority therefore the verse accurately described them as polytheistic majority. On general level the verse of the Quran retained is definitive meaning; out of all the mankind Mushrikeen being the majority and muwahideen being a minority even after the conquests of Islam. -
@Syed Muhammed Ali
Mushrikeen Do Believe In Allah (subhanahu wa ta’ala) With Shirk:
Allah (subhanahu wa ta’ala) states in the Quran: “And most of them believed in Allah, but not without Shirk.”[7] [Ref: 12:106] Those who accuse Muslims of worshiping graves, trees, idols, saints, interpret this verse to mean; and most of them, the Muslims, believe in Allah (subhanahu wa ta’ala) but they also attributes partners to Allah (subhanahu wa ta’ala). In order to correctly understan the verse 106, some important eliments from the context have to be pointed out. Allah (subhanahu wa ta’ala) states: “وَمَا أَكْثَرُ النَّاسِ وَلَوْ حَرَصْتَ بِمُؤْمِنِينَ” meaning, “And most of the people as much as you wish, will not believe.” [Ref: 12:103] Out of all the people on earth most would not believe in religion of Islam, even though Prophet (sallallahu alayhi was’sallam) wishes that they believe and about this majority Allah (subhanahu wa ta’ala) states; “-وَمَا يُؤْمِنُ أَكْثَرُهُمْ بِاللَّهِ إِلَّا وَهُمْ مُشْرِكُونَ” meaning; “And most of them believed in Allah but not without Shirk.” [Ref: 12:106] In other words the majority, the Mushrikeen, about whom Prophet (sallallahu alayhi was’sallam) wished that they believe in Allah (subhanahu wa ta’ala), as the One and the Only God will not believe in Tawheed of Allah (subhanahu wa ta’ala). They will not believe in Prophethood of Muhammad (sallallahu alayhi was’sallam), and they will not believe in the Quran as word from Allah (subhanahu wa ta’ala), because; “… most of them believe in Allah but not without Shirk.” This interpretation of verse of Quran is also attested by another verse of the Quran, which states; "Say: "Travel in the land and see what was the end of those before (you)! Most of them were Mushrikoon." [Ref: 30:42] The deeper interpretation of the verse is that the polytheists will not believe because teaching of Islam goes against their polytheistic beliefe system.
The above interpretation is connected with another interpretation which establishes that most of the people of past were Mushrikeen and the majority of mankind will remain Mushrik even though Prophet (sallallahu alayhi was’sallam) wishes for them to convert to Islam. Allah (subhanahu wa ta’ala) states: "Say: "Travel in the land and see what was the end of those before (you)! ..." [Ref: 30:42] Why do we need to see the end of those gone before us: “… most of them believed in Allah but not without Shirk.” [Ref: 12:106] For this reason Allah (subhanahu wa ta’ala) states: "... Most of them were Mushrikoon." [Ref: 30:42] The essential point of these two verses is; most of the people before Islam, most of the people in modern history and most of people in future will be Mushrikeen. As in history the majority of mankind held polytheistic concepts and associated partners with Allah (subhanahu wa ta’ala). In conclusion it can be said, the real objective of these two verses was to inform Prophet (sallallahu alayhi was’sallam) that even though you wish to convert the entire mankind to Islam, it will not happen. The majority will not believe in Islam because they are Mushrikeen, like the majority in history did not believe due to their major Shirk.
Lets look at this verse in discussion from another perspective. Just to recap, Allah (subhanahu wa ta’ala) states: “And most of them believed in Allah, but not without Shirk.” [Ref: 12:106] So do the idol worshipers believe in Allah (subhanahu wa ta’ala)! Let’s analyze this verse of the Quran in light of Quran. Allah (subhanahu wa ta’ala) narrates the believes of the Mushrikeen of Arabian peninsula indicating that they believed in Allah (subhanahu wa ta’ala): "If indeed, you ask them who is it that created the heavens and the earth, they would be sure to say, 'Allah'. Say : See you then the things that you invoke besides Allah? Can they …" [Ref: 39:38] and another verse states the same: “And if you were to ask them who created the heavens and the earth, they would surely say “Allah!” [Ref: 29:61] In another verse Allah (subhanahu wa ta’ala) states that during traveling on the sea, when the Mushrikeen are harmed they call upon Allah (subhanahu wa ta’ala) but when they come to saftey of land they abandon Allah (subhanahu wa ta’ala): “And when harm touches you upon the sea, those that you call upon besides Him are lost from you – except Him (Allah alone). But when He brings you safely to land, you turn away (from Him). And man is ever ungrateful.” [Ref: 17:67] These verses affirm that in nominal sense the Mushrikeen of Arabian peninsula did believe in Allah (subhanahu wa ta’ala) as their God but not without associating idols as Allah’s (subhanahu wa ta’ala) god-partners.
Also out of all mankind the majority, the Mushrikeen all over the earth, in general, do believe in a single Creator who is in charge of subordinate gods. Therefore this verse is true description of the creed of the majority of human beings, in other words the Mushrikeen. Out of entire mankind the Hindu india, the Budhists, the Christians combined all togather to form a over whelming majority of Mushrikeen. And in such over whelming majority of Mushrikeen the Muslims are a minority and we do not associate partners with Allah (subhanahu wa ta’ala). Hence the meaning of the verse of Quran perfectly fits into reality of Mushrik majority: : “And most of them believed in Allah, but not without Shirk.” [Ref: 12:106] This fact has been established with clear proof that this verse refers to the majority of mankind on earth therefore the verse of Quran does not include the Muslims. Quran also explicitly states that Mushrikeen associated partners with Him: “He has created the heavens and the earth with truth. High is He, Exalted above all that they associate as partners with Him.” [Ref: 16:3] Due to Mushrikeen associating partners with Allah (subhanahu wa ta’ala) Prophet (sallallahu alayhi was’sallam) is instructed to say: “Your Ilah (i.e. god) is One Ilah (i.e. god). But for those who believe not in the Hereafter, their hearts deny [the belief in Unity Of Allah] and they are proud.” [Ref: 16:22]
Footnote:
- [7] This verse of Quran was revealed in Makkah thus making it one of the earliers Surahs revealed before the Hijrah. It is undeniable fact that Islam began to dominate and rapidly spread the Arabian peninsula after the Hijrah. Especially when the companions returned to Makkah with Prophet (sallallahu alayhi was’sallam) with ten thousand armed Muslims. This information is important because prior to this time the Mushrikeen of Arabian peninsula were in majority therefore the verse accurately described them as polytheistic majority. On general level the verse of the Quran retained is definitive meaning; out of all the mankind Mushrikeen being the majority and muwahideen being a minority even after the conquests of Islam.-
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اسلام علیکم
توحیدی بھائی آپ سے ایک درخواست ہے کے حوالہ جات ہمارے ہیں یا نجدیو کے گھر کے اس کی صاف صاف وضاحت کر دیا کریں تا کہ ہم جیسے طالب علم بھی بلا خوف اطمینان سے اسے پڑھ سکیں..............................
اللہ عزوجل آپ کو جزا خیر عطا کرے ..
Qazi Ayaaz rahimullah Sunni aalim hen, ibarat meh likha heh kay RasoolAllah ka zahir bashr heh aur batin farishtoon wala yehni noori.
مولوی غلام اللہ خان دیوبندی
- فورم: فتنہ وہابی دیوبندی
مراسلہ:
Salamu alayqum wa rahmatullah wa barakaat,
Khadam nay Hazrat ka yeh biyaan takriban 8 saal pehlay suna thah. Us waqt meh gustakh Deobandi hota thah. Mazallah astaghfirullah AwliyahAllah kee shaan meh gustakhi, un kee towheen kerna, mazahak urana, aur challenge deh ker ek Sunni ko yeh kehna kay agar tumara Pir agar wali heh toh yeh ker dekhahay. Agar woh Wali heh toh meh Gawth e zaman hoon, Imam Mahdi hoon, waghera waghera kee baqwasaat o gumrahi wali bateh kerta thah. Magar phir ek dafa us banday nay apnay Pir o Murshid ko phone keeya kay banda esa kehta heh ... unoon nay jawab deeya kay Allah kay Waliyoon ko challenge kernay walay ko Allah hisaab meh kr leh ga mujjay bad dua kee zeroorat nahin. Phir us kay baad khadam nay meray chacha zaad bahi kay saath us kee khoob matti paleed ki sari raat (takeaway per kaam kertay thay). Subho soya, jaga, aur moon kee left side kay muscles murda ho gahay. Pata us waqt chala jab jab chahay peena chahi toh sari chahay moon say bahir. Taqriban maheena kaam say farigh raha, ilaaj muhalja hota raha, araam per meh nay kaam per jaa ker parda poshi ka irada keeya ... maslan, Allah har baat kerta heh azmata heh, is meh tumaray Pir joh kuch kaha us ka yeh nateeja nahin. Magar dil meh pehli dafa khauf e khuda mahsoos keeya. In'nee dinoon meh Hazrat ka yeh biyaan sunneh ko mila. Khadam nay Awliyah kee shaan meh gustakhi chor deeh aur ikhtilaf meh be adab ka tareeka apnaya. Nateeja yeh nikla kay Thanvi kee kitaab beshti zewar par raha thah, Sunni ustad jinoon nay Quran paraya thah woh pas say guzr , salam dua aur wesay adban poocha yeh kitab perna kesi heh, unoon nay thanvi ka naam dekha toh shock ho gahay. Un ka yeh jumla abhi taq yaad heh aur bhoola nahin hoon: "Yeh Allah kay Nabi ka gutakh heh is kee kitab per ker tummeh kohi faida nahin hoga." Meh nay poocha kon si gustakhi kee heh unoon nay Hifzul imaan kee ibarat batahi, joh talash kee aur mil gahi phir kia thah mera Deobandiat say ilaan e baghawat aur jang huwa. Meh nay kaam per jatay hen ilaania tor per keh deeya mera lakh barelwiyoon say ikhtilaf sahih, aaj say meh apnay aap ko BARELWI kehalwahoon ga, Im ghayb, hadhir nadhir, noor bashr, waghera nah manoon tab bee. Phir mukhalfat huwi toh medaan meh datt gaya aur akela datta raha. Larahi huwi, behas huw, besati huwi, magar medaan meh datta raha, kitaben khareed khareed ker perta aur Deobandiyoon kay ihtiraz ka jawb deta raha aur un difa ka radd kerta raha phir Allah ka karam huwa aur aista aista joh mukhalifeen thay sabhi Sunni ho gahay. Lambi kahani heh mukhtasar ker kay batahi heh. Agar Allah nay ijazat deeh toh phir mukhtasar roodad likhoon ga kay Sunni say, Wahhabi, Wahhabi say Deobandi aur phir Deobandi say Sunni kesay huway aur keun huwa.
Khadam nay is biyaan say ibrat hasal kee aur apnay experience say is ko sahih tasleem keeya.Is'see waja say mera dil phira. Allah say dua heh kay Allah subhanahu wa ta;ala ham sab musalmanoon ko kamil aqeedeh, imaan, aur amal per maut deh ameen.