MuhammedAli

plzzz write the article in URdu or Roman English

 

I have already written three quaters of material in English. The most important part of the material is already present above in post 15.

As-Salamu alayqum wr wb

brother due to your persistant bugging me, about which i was this happy , lol. I have decided to write a article specificly adressing some points which were raised here and establishing the position of the Ahle Sunnat will absolutely clear evidences. Thank you for bugging me   you have brought some new ideas to my dormant and inactive minds with which I can establish the position of Ahle Sunnat Wal Jammat with concrete evidence. Now please just give me few hours and you will have the smackdown on your Wahhabi debater nor the others will be able to reply, insha'allah.

The articles will be titled:

- Believing Or Non-beleiving, Arab Or Non-Arab, Which Ummah Will Worship Idols?

- Major Shirk Will Only Occur After Blowing Of Fragrant Musky Wind.

- The Destruction Preceding Day Of Judgement Will Be Established Upon Kafirs & Mushrikeen.

 

Two more articles comming within day or two.

Muhammed Ali Razavi

Salam

hazrat app nay jo point note kerwaya tha kay BAAZ ka word hadith may nahi hay. jub mien nay hadith ki kitab check ki to hamaray haan bhi BAAZ ka word tha. app ko mien scan page dayta hoon. analyze ker lien

 

...

 

ab app nay ya kaha kay ager hawa chalnay say pehlay ki bhi baat ho to is say kiya sabit kerna chahatay hien?

wo is say ya sabit kerna chahatay hien kay ummat muhammadiya shirk ker sakti hay. is chees ko brailveeeh hazraat maan lien.

Ap nay agar peri post ko pera hota toh maloom hota kay baaz kee behas nahin heh, keun kay baaz kee takhsees mojood heh. Asal mozoo yeh thah kay hawa kay chalnay say pehlay Shirk hona. Aur hawa kay chalnay say pehlay Shirk hona Ummat e Imani kay leyeh sabat nahin. Magar hawa kay chalnay kay baad Ummat e Arabia ghair muslim bachay gee ... baqi tafseel neechay perh lenh.

 

Part One:

 

This will happen when: “... Allah would send the sweet fragrant air by which everyone who has even a mustard grain of faith in Him would die ...” [Ref: Muslim, B41, H6945] and as a result only: “Only the wicked people would survive and they would be as careless as birds with the charactertistics of beasts. They would never appreciate the good nor condemn evil.” [Ref: Muslim B41, H 7023] “... and those only would survive who would have no goodness in them.” [Ref: Muslim, B41, H6945] then shaytan will come to them: “... in human form and would say: Don't you respond? And they would say: What do you order us? And he would command them to worship the idols ...” [Ref: Muslim, B41, H 7023] “And they would revert to the religion of their forefathers." [Ref: Muslim, B41, H6945] Rasulallah (sallalahu alayhi was'sallam) said: “... and the Last Hour will not come before the tribes of my people attach themselves to the polytheists and tribes of my people worship idols.” [Ref: Abu Dawood, B30, H4239] in another hadith he explicitly stated about worship of specific idols; Lat and Uzza: “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] In another hadith Prophet (sallalahu alayhi was'sallam) mentioned a particular tribe worshipping a particular idol: “... the women of the tribe of Daus would be seen going round Dhi al-Khalasa (for worship) and ..." [Ref: Muslim, B41, H6944] and their idoltory would be in spite of of the fact that: “... they would have abundance of sustenance and lead comfortable lives.” [Ref: Muslim B41, H 7023] “Then only the worst of men will remain to be overwhelmed by the Hour.” [Ref: Muslim, B20, H4721] and as a result of spreading of Shirk all over the earth: “Then the trumpet would be blown and no one would hear that but he would bend his neck to one side (i.e. die) ...” [Ref: Muslim B 41, H 7023] This establishes that believing Ummah will not revert back to idolatry but after the blowing of musky wind the remaining people will be kaffirs and it will be this non-believing Ummah which will revert back to idolatory under the guidance of shaytaan.

 

Part Two:

 

“Behold, he said to his father: "O my father! why worship that which heareth not and seeth not, and can profit thee nothing?” [Ref: 19:42] Question is what did the Ummah of Ibrahim (alayhis salam) as well as Azhar worshipped: "Lo! Abraham said to his father Azar: "Takest thou idols for gods? For I see thee and thy people in manifest error." [Ref: 6:74] Its established the Mushrikeen worshipped the idols which Ibrahim (alayhis salam) likened to worship of Satan: "O my father! Worship not Satan: for Satan is a rebel against Ar'Rahman (i.e. Allah the most Gracious).” [Ref: 19:44] And in another verse worship of idol godesses as been termed worship of Satan: “(The Mushrikeen) leaving Him call but upon (i.e. yad'una) godesses: They call but upon satan the persistent rebel!” [Ref: 4:117] Conclusion is that when Allah (subhanahu wa ta'ala) in Quran says Satan worship it means Idol worship. Now pay attention to words of Prophet (sallalahu alayhi was'sallam): "Jabir reported: I heard Allah's Apostle (may peace be upon him) as saying: Verily, the Satan has lost all hopes that the worshippers would ever worship (him) in the peninsula of Arabia, but he (is hopeful) that he would sow the seed of dissension amongst them." [Ref: Muslim, B39, H6752] In the Quranic context of; Idol worship being Satan worship, or other way round; Satan worship being Idol worship, the statement of Prophet (sallalahu alayhi was'sallam) narrated in the hadith: "... the Satan has lost all hopes that the worshippers would ever worship (him) in the peninsula of Arabia, ..." [Ref: Muslim, B39, H6752] means: "... the Satan has lost all hopes that the worshippers would ever worship Idols in the peninsula of Arabia, ..." Prophet (sallalahu alayhi was'sallam) completely negated the possibility of Idol worship taking place Arabian peninsula but there are ahadith which indicate that Idol worship will take place. So we harmonize the both set of ahadith and make takhsees on the basis of evidence available. Therefore the statement of Prophet (sallalahu alayhi was'sallam) means; in Arabian peninsula there will be no idol worship until all the believers die and this is explained by Prophet (sallalahu alayhi was'sallam) in a hadith: "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 (in Arabian peninsula). 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] They the surviving kafirs will not revert to idol worship until shaytan will go to them: “... in human form and would say: Don't you respond? And they would say: What do you order us? And he would command them to worship the idols ...” [Ref: Muslim, B41, H 7023]they will do as Shaytan will ask of them and then the prophesy of: “... and the Last Hour will not come before the [Kafir] tribes of my people attach themselves to the polytheists and tribes of my people worship idols.” [Ref: Abu Dawood, B30, H4239] would be fullfilled.

 

Conclusion:

 

There is no evidence what so ever that the believing Ummah of Prophet (sallalahu alayhi was'sallam) or believing tribes of Muslims will become Mushrikeen. Rather the evidence of Quran and Hadith is clear on the fact that only after the blowing of musky wind the believing people of Arabian peninsula will die. Those left behind will be Kafirs and to this non-beleiving Ummah the Satan will come and ask them to worship the Idols as a result they will comply. At this point after the blowing of wind the idol worship will return to Arabian peninsula but not before this.

Introduction:

Tawassul (i.e. intermediation) is is defined has supplicating Allah (subhana wa ta'ala) via living/dead intermediary or invoking Allah (subhana wa ta'ala) on account of good deeds done, or supplicating to Allah (subhana wa ta'ala) mentioning His beautiful names to draw closer to Allah (subhana wa ta'ala).

 

There are many types of Tawassul which are supported with evidence from Quran & Ahadith, but in this article I will limit my self to Tawassul of the dead. Tawassul of dead; 1) asking the dead person to invoke Allah (subhana wa ta'ala) on your behalf with the belief that they hear, invoke Allah (subhana wa ta'ala) bi'iznillahi ta'ala (i.e. permission of Allah), 2) asking the dead person directly to assist you bi'iznillahi ta'ala has a servant of Allah (subhana wa ta'ala) are subject of polemical controversy.

Ahlus Sunnah's position on these two disputed form of tawassul is; they are permissible, and to substantiate the permissibility Ulama of Ahle Sunnat present evidences from Qur’an, Sunnah. Where as Wahhabi-Khariji’s consider these practices shirk al Akbar and equate these practices to grave-worship. They also declare anyone who practices these two forms of Tawassul as Mushrik; declaring them to be kaffirs, wajib ul qatal, whose property can be seized and women folk enslaved.

In the methodology of Ahle Sunnat if all the evidence from Qur’an and Sunnah which supports these two practices was to be categorized as fabricated, weak, non-existent and the aqeedah of Tawheed was correct of the person practicing Tawassul then these two forms of Tawassul will be considered reprehensible innovations which do not effect negatively the tawheedi aspect of a Muslims aqeedah.

 

Explanation Of Tawheed & Shirk.

One who believes that knife cuts, one who believes waters quenches thirst, food satisfies hunger such a person can be Mushrik as well as Muslim. Muslim, because language has evolved. Instead of saying Allah (subhana wa ta'ala) is the one who cuts with knife, the cutting is with Allah (subhana wa ta'ala), and not with knife, burning is with Allah (subhana wa ta'ala) and not with fire we attribute the attributes of cutting, burning, to objects which Allah (subhana wa ta'ala) created. In reality the cutting, burning, is on His command. We know this because if it was nature of knife to cut, it would have cut Ismail (alayhis salam), if it was nature of fire to burn it would have burnt Ibrahim (alayhis salam), there inability to bring harm to these two Prophets is proof that cutting, burning are controlled by Allah (subhana wa ta'ala). When the izn for the knife to cut comes to knife, it cuts, then fire burns, then water satisfies thirst, then food fills the stomach, and nourishes, without Allah’s (subhana wa ta'ala) izn, fire can not burn, knife can not cut, water can not quench thirst, and food doesn't nourish, and eye doesn’t see, and hears don’t hear.

Mushrik, because one can ascribe to same understand yet attribute this belief to many gods or ascribe this belief for only Allah (subhana wa ta'ala), yet believe there are other gods. Or Mushrik because he does not believe in existence of any god. In this case he would be negating Allah's (subhana wa ta'ala) act of creation of universe as well as everything with in it and will be negating every attribute which Allah (subhana wa ta'ala) granted to his creation. From this it becomes apparent that certain creeds can be neutral and only become Shirk when they are coupled with Shirki aqeedah. Tawassul of the dead/living is one such issue, by itself can not be termed as Shirk until the creed of the person who makes tawassul of the dead/living is Shirk, then one who makes tawassul of the dead would be guilty of Shirk of Ibadah.

Let me clarify, the point clearly, if one believes that living/dead, can grant son, bi'iznillah, its not Shirk. But if one believes that the living/dead can grant anything without the izn of Allah (subhana wa ta'ala), this is Shirk, because all creation is dependent upon Izn of Allah (subhana wa ta'ala), and Allah (subhana wa ta'ala) is only who requires izn of no one, hence by disbelieving in belief in bi'iznilah, one becomes Mushrik because he has made the living/dead, equal to god, has given that living/dead a attribute, right which only is reserved for Allah (subhana wa ta'ala).

Aqueduct of Tawheed states, that Allah (subhana wa ta'ala) grants, but he grants through wasail, means, he gave Maryam (alayhis salam) Isa (alayhis salam) as the Son, we if someone was to say, Jibraeel gave Maryam the son, while still holding to the belief that Allah (subhana wa ta'ala) in reality grants the son, he is not Mushrik, but if he believes Jibraeel grants the son, without izn of Allah (subhana wa ta'ala), without Allah (subhana wa ta'ala) commanding him, and its Jibraeels power to give son and Jibraeel is independent to give son, and does not require izn from Allah (subhana wa ta'ala), he has made Jibraeel (alayhis salam) a god beside Allah (subhana wa ta'ala).

 

Explanation One: For Shirk There Are No Exceptions.

 

Shirk has no exceptions, what is Shirk will remain Shirk in all conditions. If one believes in Allah (subhana wa ta'ala) having a son its Shirk because attributing a partner with Allah (subhana wa ta'ala) is by its nature Shirk. Therefore if one was to attempt to establish for Allah (subhana wa ta'ala) a daughter, mother, wife, we will by default understand this is Shirk, because of very nature of Shirk, and we will entertain no exception to this rule for any type of partner with Allah (subhana wa ta'ala). What was Shirk in the time of Adam (alayhis salam) is Shirk now, what was Tawheed in the time of Adam (alayhis salam) is Tawheed now. Tawheed and Shirk do not change and are not subject to exceptions because Allah (subhana wa ta'ala) does not change.

 

We believe the living can hear as well as the dead can hear, yet the transition of this belief between the living and the dead does not make this belief Shirk. Similarly seeking the aid from living with correct Tawheedi aqeedah, and then with the same aqeedah asking the dead for aid can not be termed as Shirk, because the transition between seeking of aid from living to dead is with same Tawheedi aqeedah.

 

To explain it simply Shirk is asking for help from the living or the dead, Kabah, grave, idol, a Prophet or wali and what ever else you can imagine, with the aqeedah that the one you asking for help is partner with Allah (subhana wa ta'ala), either in His Zaat or Sifat or A'faal or in one or all aspects of Tawheed.

Explanation Two: Tawheedi Aid & Shirki Aid.

Supplication, petitioning, beseeching, Allah (subhana wa ta'ala) is an act of worship and beseeching, petitioning, supplicating to a deity, a idol, is an act of Ibadah, and 'Shirk fil Ibadah'. Beseeching, petitioning, to a person, with the belief; he is person, human being, Allah (subhana wa ta'ala) created him, and is creation of Allah (subhana wa ta'ala) like rest of creation, is not Shirk, nor an act of worship.

If one beseeches, petitions, ask, requests with the aqeedah that this living or dead, is Allah's (subhana wa ta'ala) creation, Allah (subhana wa ta'ala) created him like the rest, is not partner with Allah in His Dhaat, Sifat, Aafaal, but he/she grants with Allah's (subhana wa ta'ala) izn, then it is not Shirk.

Explanation Three: Sajdah Of Worship & Sajdah Of Respect.

 

Bowing to creation of Allah (subhana wa ta'ala) with the aqeedah that, this, Adam's form, idol,Kabah, Wali, Ghawth, Qutb, Abdal, Seikh, Ganesh, Seeta, Geeta, Ravan, Hanuman, Jesus, Uzair, Alat, Uz'zaat, Ma'naat are partners in Zaat, or one or more Sifaat, A'faal of Allah (subhana wa ta'ala) is Shirk Al Akbar specific Shirk of Ibadah, and even if no Sujood was performed, no Raku was performed, no Qayam was performed, still due to the aqeedah Shirk Al Akbar will be warranted.

Bowing to Adam (alayhis salam) with the aqeedah, that Allah (subhana wa ta'ala) created him, he is not partner with Allah (subhana wa ta'ala) in His Zaat, or one or more Sifaat or A'faal but only creation of Allah (subhana wa ta'ala) will not warrant Shirk but means tahzeem, respect, and honoring. If the angles had bowed down with the aqeedah that he is partner with Allah (subhana wa ta'ala) in His Zaat, or one or more Sifaat or A'faal then the angles would have been guilty of Shirk Al Akbar (i.e. Shirk of Ibadah).[1]

 

Note, this discussion was not to legitimize the Sajdah e Tazeemi (i.e. prostration of respect) to creation of Allah (subhana wa ta'ala) but to explain the point of aqeedah of Tawheed, and Shirk. Ahle Sunnat Wal Jammat forbids Sajdah e Tazeemi to any creation of Allah (subhana wa ta'ala) due to it being explicitly being declared haram by Messenger (salallahu alayhi was'salam).

Explanation Four: Wahhabi Ignorance Of Shirk.

Heretics make takfir of Muslims by making qiyaas that the Mushrikeen asked their idol-gods who were human beings of past Ummah's for aid and a person who asks dead Seikh to make dua to Allah (subhana wa ta'ala), or asks directly therefore the person asking for assistance from dead Seikh is Mushrik like the Mushrikeen of Makkah. This means they believe in transition of seeking aid from the living to the dead warrants automatic change of Tawheedi aqeedah to Shirki aqeedah, which is absolute none-sense. At the back of this none-nonsensical methodology the rule being employed to arrive at the mentioned conclusion is: 'Help not in control of dead if asked will warrant shirk.'[2] and its established fact that Shirk is warranted only when one profess polytheistic aqeedah. So if one who openly professes: 'La ilaha il'Allah.' and seeks aid from the deceased, in their warped understanding of Shirk the one seeking aid of the dead as gone through transition of professing of 'Shirk Al Akbar' without actually audibly, professing a polytheistic aqeedah.[3]

The difference between the aqeedah of a Muslim who makes Tawassul of the dead, and Mushrik is of chalk and cheese. The Mushriks of Makkah seeked aid from the idols because these idols were their gods hence they were Mushrikeen. One who asks the deceased to make dua on his behalf to Allah (subhana wa ta'ala) or seeks aid from the deceased directly, does not believe the dead is god, rather believes the dead is means to gain closeness to Allah (subhana wa ta'ala), and this difference of aqeedah makes it clear that its not Shirk.

 

Explanation Five: Dead Inability Is Shirk Or Not.

Wahhabi-Khariji's say: 'Help not in control of dead if asked will warrant shirk.' Dead’s inability to provide you with what they are asked has nothing to do with 'Shirk Al Akbar', rather is the aqeedah which determines 'Shirk Al Akbar' and with polytheistic creed even if you was to ask the living for anything which they can grant or even if you ask no one still Shirk Al Akbar will be warranted.

 

Shirk means associating a partner with Allah (subhana wa ta'ala), it can only be shirk if the dead, and Allah (subhana wa ta'ala) have something in common. Is your Allah (subhana wa ta'ala) dead and can He (subhana wa ta'ala) only help in that state? Yes, on the basis of mafoom al mukhalif one can accuse one who believes in this principle that you believe in dead Allah (subhana wa ta'ala) and only dead Allah (subhana wa ta'ala) can help. But this is not methodology of Ahle Sunnat Wal Jammat we do not infer the opposite until its explicitly professed.

Explanation Six: Explicit Negation Required For Kuffr Or Shirk.

 

Abu Huraira (radiallah tallah anh) came to RasoolAllah (sallalahu aalayhi was'salam) and said O messenger of Allah (sallalahu aalayhi was'salam): "I hear many narrations (Hadiths) from you but I forget them." Prophet said, spread your cloth, Prophet grabbed something in air, and emptied his hand in the garment and said to Abu Huraira (radiallah ta'ala anh): "Take and wrap this sheet over your body." after this Abu Huraira (radiallah ta'ala anh) states: “I did it and after that I never forgot any thing.”[4] RasoolAllah gave him memory, knowledge of hadith didn’t give him vitamins tablets or tell him go on make dua to Allah (subhana wa ta'ala), didn’t say its not in my power this is domain of Allah's (subhana wa ta'ala).

 

Important aspect of this is that if Abu Huraira (radiallah ta'ala anh) had asked referred his lack of ability to remember the ahadith to RasoolAllah (sallalahu alayhi was'salam) with the belief; 'RasoolAllah (sallalahu alayhi was'salam) can help remedy the problem without izn of Allah (subhana wa ta'ala.' then this would have been Shirk. But he referred with Tawheedi aqeedah: 'Allah (subhana wa ta'ala) grants the remedy, RasoolAllah (sallalahu alayhi was'salam) is only means to receive this mercy of Allah (subhana wa ta'ala).' therefore it is not Shirk.

The lesson in this for us is that if one was to affirm that RasoolAllah (sallalahu alayhi was'salam) granted the memory to Abu Huraira (radiallah ta'ala anh) without explicitly stating; 'Allah (subhana wa ta'ala) granted the memory to Abu Huraira (radiallah ta'ala anh) via Prophet (sallalahu alayhi was'salam)'. Or without explicitly stating; 'Prophet (sallalahu alayhi was'salam) granted the memory to Abu Huraira (radiallah ta'ala anh) with permission of Allah (subhana wa ta'ala).' it would not be Shirk, explicit negation of Tawheed, and affirmation of Shirk is required. And if one who seeks aid from the dead/living without actually affirming Shirk, and without we can not assume that that he has made the dead/living a partner with Allah (subhana wa ta'ala) because that’s speculation on ones aqeedah which isn’t permissible unless explicit negation of Tawheed is made in no ambiguous terms.

Explanation Seven: Dead Inability To Help Isn't Shirk.

 

Often its said by the Wahhabi-Khariji's: 'Asking ghairullah of things which are to be asked of Allah is shirk.' This statement reflects absolute ignorance of understanding of Shirk. In this instance a question first: Did Abu Huraira (radiallah ta'ala anh) commit Shirk by referring his inability to RasoolAllah (sallalahu alayhi was'salam)? Is granting sharp memory in domain of ghairullah or Allah (subhana wa ta'ala)? Did RasoolAllah (sallalahu alayhi was'salam) commit Shirk by granting perfect memory to Abu Huraira (radiallah ta'ala)?

Asking the living or the dead ghairullah of what is in domain of Allah (subhana wa ta'ala) has absolutely nothing to do with Shirk Al Akbar till the one asking has polytheistic creed. If Abu Huraira (radiallah ta'ala anh) had polytheistic aqeedah then he would be guilty of Shirk full stop even if he had asked for a glass of water.

Beliefs Which Will Warrant Tawassul As Shirk.

Part One – A: Asking The Dead To Make Dua To Allah.

 

If one was to ask the dead to invoke Allah (subhana wa ta'ala) on his behalf with the belief that the dead has ability to invoke Allah (subhana wa ta'ala) by his own self and not with Allah's (subhana wa ta'ala) given qudra (i.e. power) wasail (i.e. means), not bi'iznillahi ta'ala such a person is guilty of 'Shirk Al Akbar'. Allah (subhana wa ta'ala) alone possess Zaati (i.e. personel) attributes, and association of a Zaati attribute to creation of Allah (subhana wa ta'ala) amounts to Shirk. Also His creation requires His izn (i.e. permission) for everything what they do. And negation of this implies that the dead/living have attribute of Allah (subhana wa ta'ala) meaning their actions are not subject to control of Allah (subhana wa ta'ala) but they are independent of Him, and only Allah (subhana wa ta'ala) is independent, His actions are subject to control of none, He is is doer of as He pleases.

 

Part One – B: Asking The Dead To Make Dua To Allah.

If one was to ask the dead to invoke Allah (subhana wa ta'ala) on his behalf but his belief about that dead was he/she is able to hear the request of supplication by his/her own self and not bi'iznillahi ta'ala such a person is Mushrik, because the living, the dead, all hear with izn from Allah (subhana wa ta'ala), and their ability of hearing is bestowal of Allah (subhana wa ta'ala); He alone hears by His own self, and without izn of another. Therefore by not believing in izn of Allah (subhana wa ta'ala) for that dead’s ability to hear, and by not believing in the fact that the attribute of hearing is bestowal of Allah (subhana wa ta'ala), the supplicant makes that dead a 'absolute partner' with Allah (subhana wa ta'ala) in attribute of hearing, therefore warranting 'Shirk Al Akbar'.

 

Part Two – A: Asking The Dead For Help.
 

If living was to ask the dead to aid him with a glass of water, or a peanut, or by protecting him from harm, with belief; dead was able to hear the request of aid by his/her own self and not bi'iznillahi ta'ala such a person is Mushrik. This is so because the living, the dead, all hear with izn from Allah (subhana wa ta'ala), and their ability of hearing is bestowal of Allah (subhana wa ta'ala);[5] He alone hears by His own self, and without izn of another. Therefore by not believing in izn of Allah (subhana wa ta'ala) for that dead’s ability to hear, and by not believing in the fact that the attribute of hearing is bestowal of Allah (subhana wa ta'ala), the one seeking aid makes that dead a god besides Allah (subhana wa ta'ala) due to seeker of aid attributing to the dead attribute of hearing in 'Haqiqi' terms therefore warranting 'Shirk Al Akbar'.

Part Two – B: Asking The Dead For Help.

If one was to ask the dead to come to his aid or remove his difficulty with the belief that the dead has ability to do this by his own self and without Allah's (subhana wa ta'ala) given qudra (i.e. power) wasail (i.e. means), not bi'iznillahi ta'ala such a person is guilty of 'Shirk Al Akbar'. Allah (subhana wa ta'ala) alone possess Zaati (i.e. personel) attributes, and Allah (subhana wa ta'ala) alone is able to help by His Self, by His own Qudra (i.e. Power). Also Ambiyah (i.e. Prophets), Awliya'Allah (i.e. Friends of Allah), Malaika (i.e. angles), Insaan (i.e. human), Jinn, dead, living, and everything else in the universe requires His izn for everything and Allah (subhana wa ta'ala) alone is independent of requiring izn from another. And negation of this implies that the dead/living have attribute of Allah (subhana wa ta'ala) meaning their actions are not subject to control of Allah (subhana wa ta'ala) but they are independent of Him, and only Allah (subhana wa ta'ala) is independent, therefore establishing independence of a creation Allah (subhana wa ta'ala) is 'Shirk Al Akbar'.

Conclusion:

It will be abundantly clear that Tawassul by its very natures is not Shirk but the believes with which is coupled with may decide if a dua is Shirki in nature or not. If one has Shirki beliefs then on account of his asking the dead/living to make dua to Allah (subhana wa ta'ala) will not make him Mushrik/Muwahid, but the deciding factor is the polytheistic creed which he profess. With his Shirki aqeedah even if he invokes Allah (subhana wa ta'ala) directly he will be Mushrik due to his one or multiple Shirki beliefs. Same rule applies to asking the dead directly to help you. If the aqeedah is Shirki then asking or not asking won't make a difference in being a Mushrik. Note the corner stone of 'Shirk Al Akbar' is polytheistic belief, and when that Shirki corner stone is in your heart tong then asking the dead, living, indirectly or directly, human or Jinn, Allah (subhana wa ta'ala) or angel, nothing will prevent you from being Mushrik. And when Tawheed is firmly established upon the heart, then with correct understanding of Tawheed one can ask the dead, living, directly or indirectly, angle or Jinn, Khaliq or Makhlooq, for a small thing or extra ordinary thing, nothing will make you Mushrik.

 

Wama alayna ilal balaghul mubeen.
Muhammed Ali Razvi

Footnotes:
========

- [1] I know angles dont commit Shirk, can not commit Shirk, point was to demonstrate, that change of aqeedah, warrants Shirk.
- [2] when ever you encounter a Wahabi-Khariji use this principle of theirs ask for explicit, emphetic, unambiguous evidence from Quran, Sunnah which states seeking aid from dead is Shirk. By Allah (subhana wa ta'ala) there is none, this rule is of their own making.
- [3] Sahabi killed a person who professed: “There is no god but Allah, ...” issue reached to Prophet (salallahu alayhi was'salam) Sahabi attempted to justify his action, Prophet (sallalahu alayhi was'salam) repeatedly asked him: “Did you tear his heart in order to find out whether it had professed or not?” and repeated this question till the Sahabi: “... wished I had embraced Islam that day.” [Ref: Muslim, Book 1, Hadith 176] This proves that one who openly profess a creed should not be judged to be negating it based on personel judgement. And the Wahhabi-Khariji principle automatically assumes the transition of Tawheedi aqeedah to Shirki aqeedah. Therefore this principle of Wahabi is against the Sunnah of beloved Messenger (sallalahau alayhi was'salam) who taught explicit affirmation of a aqeedah is the belief of person who affirms it.
- [4] Ref: Sahih Bukhari, Book 3, Hadith 119
- [5] Yes the dead can hear, they can talk, walk, perform prayers one who rejects it is a mubtadi.

Introduction:

- Tawassul bil amwat (i.e. intermediation of dead) is of three types. 1) Asking a dead to make dua to Allah (subhana wa ta'ala) on your behalf. 2) Asking the dead directly to aid you in time of difficulty bi'iznillahi ta'ala. 3) Invoking Allah (subhana wa ta'ala) with mentioning the word bi'haqqi (i.e. right) and then name of Prophet or a Wali'ullah (i.e. bi'haqqi nabiyyi Muhammed, with right of Prophet Muhammed – sallalahu alayhi was'salam).

Ahle Sunnat Wal Jammats belief is that these three forms of tawassul are permissible and do not invalidate a Muslims belief in Tawheed of Allah (subhana wa ta'ala). In Wahhabi-Khariji sect anyone who practices tawassul bil amwat such a individual is Mushrik. In less technical term it means a Kaffir who associates with Allah (subhana wa ta'ala) a partner absolute, a god, a deity.

Seriousness Of Takfir & Its Dangers.

- Anyone who accuses the majority group: ”... seventy-two of them will go to Hell and one of them will go to Paradise, and it is the majority group (Jama'ah).”[1] the 'Ahle Sunnat Wal Jammat' of Shirk has indirectly made takzeeb of beloved Prophet (sallalahu alayahi was'salam). For he has stated about the Muslims: “By Allah! I am not afraid that after me you will worship others besides Allah, but I am afraid that you will start competing for (the pleasures of) this world."[2] in another narration: “... by Allah, I am not afraid concerning you that you would associate anything (with Allah after me) ...”[3] From this it becomes clear that 'Sawad Al Azam' the Ahle Sunnat Wal Jammat will not be guilty of of worshiping others beside Allah (subhana wa ta'ala) nor they would attribute absolute partners with Allah (subhana wa ta'ala) in any aspect of Tawheed.

Takfir of Muslimeen is serious because Messenger (sallalahu alayhi was'salam) has stated that if a believer calls another believer a kaffir one of them is kaffir: "If a man says to his brother, O Kafir (disbeliever)!' Then surely one of them is such (i.e., a Kifir).”[4] Servant has established that Ummah as whole will not be guilty of 'Shirk Al Akbar' nor will the majority group be guilty of Shirk because Prophet (sallalahu alayhi was'salam) revealed they will be people of paradise. Therefore the one who makes Takfir of the majority of Muslims has apostatized from deen of Islam, and its essential that they repent. So 'O Wahhabi-Khariji's!' do not ruin your Islam and not be of those about whom Allah (subhana wa ta'ala) stated:

Surah Aa'li Imran (3) Verse 86: “How shall Allah Guide those who reject Faith after they accepted it and bore witness that the Messenger was true and that Clear Signs had come unto them? but Allah guides not a people unjust.”

Surah Aa'li Imran (3) Verse 90: “But those who reject Faith after they accepted it, and then go on adding to their defiance of Faith,- never will their repentance be accepted; for they are those who have (of set purpose) gone astray.”

Surah At'Tawbah (9) Verse 66: “Make ye no excuses: ye have rejected Faith after ye had accepted it. If We pardon some of you, We will punish others amongst you, for that they are in sin.”

Messenger (sallalahu alayhi was'salam) bore witness that Ummah as whole will not commit Shirk Al Akbar by associating others with Allah (subhana wa ta'ala) nor will his Ummah worship others beside Allah (subhana wa ta'ala). Hence one who makes Takfir of a Muslim has disbelieved in Messenger of Allah (sallalahu alayhi was'salam) which is kuffr. Such a person is dhalim, Allah (subhana wa ta'ala) will not guide the dhalimeen nor will their repentance be accepted because they have gone astray – into kuffr, nor will Allah (subhana wa ta'ala) accept their excuses.

Way Forward.

Its understood that this exhortation in the previous part alone may not be sufficient enough for Wahhabi-Khariji's to hold their tongues from branding Muslims as Mushrikeen, grave-worshipers, kaffirs. Therefore servant will establish with Quranic proofs validity of this practice, and this will insha'allah ta'ala ul aziz satisfy the Wahhabi-Khariji demand of proof[5] and prevent them from making unjustified takfir of Muslims. Insha'allah it will help them to come to understanding that Tawassul Bil Amwat is issue of fiqh when no aspect of Tawheed is negated and is an issue of Fiqh. Therefore if there was no evidence for the validity of this practice it would be at worst a reprehensible innovation and not 'Shirk Al Akbar'.

Evidence Of Tawassul Bil Amwat.

Part Two - Surah Al Baqarah (2) Verse 89:

- Allah (subhana wa ta'ala) states about Jews:

Surah Al Baqarah (2) Verse 89: “And when there comes to them a Book from Allah, confirming what is with them,- although from of old they had prayed for victory against those without Faith,- when there comes to them that which they (should) have recognized, they refuse to believe in it but the curse of Allah is on those without Faith.”

The verse of Quran is little vague hence commentaries to clarify the subject of verse:

Tafsir Al Jalalayn: When there came to them a Book from God, confirming what was with them, in the Torah, that is the Qur’ān — and they formerly, before it came, prayed for victory, for assistance, over the disbelievers, saying: ‘God, give us assistance against them through the Prophet that shall be sent at the end of time’; but when there came to them what they recognized, as the truth, that is, the mission of the Prophet, they disbelieved in it, out of envy and for fear of losing leadership (the response to the first lammā particle is indicated by the response to the second one); and the curse of God is on the disbelievers.

Tafsir Ibn Abbas: (“And when there cometh unto them a Scripture from Allah, confirming that in their possession”) which accords with that which is in their possession (“though before that”) before Muhammad (“they were asking for a signal triumph”) through Muhammad and the Qur'an (“over those who disbelieved”) of their enemies: the tribes of Asad, Ghatafan, Muzaynah, and Juhaynah (“and when there cometh unto them that which they knew”) of his traits and description in their Book (they disbelieved therein) they denied it was him. (“The curse of Allah”) His wrath and torment (“is on disbelievers”) the Jews.

Neither of the two quoted commentaries make it clear that the dua made by the Jews to Allah (subhana wa ta'ala) was for the war at hand or victory via Prophet (sallalahu alayhi was'salam) when he is born. The two commentaries can be interpreted to mean that the Jews seek-ed victory via Prophet (sallalahu alayhi was'salam) when he is born, or it can mean that they made dua to Allah (subhana wa ta'ala) seeking victory over tribes of Asad, Ghatafan, Muzaynah, Juhaynah in upcoming war.

The ambiguity is explained in a detailed Tafsir:

Tafsir Asbab Un Nuzul: (“…though before that they were asking for a signal triumph over those who disbelieved…”) [2:89]. Said Ibn 'Abbas: “The Jews of Khaybar were at war with Ghatafan, and whenever the two parties used to meet, Khaybar ended up in defeat. For this reason they devised the following supplication: 'O Allah! We beseech You by the truth of the unlettered Prophet whom You promised to send forth to us at the end of time to give us victory over them'. And so whenever they said this supplication, Ghatafan was defeated. But when the Prophet, Allah bless him and give him peace, was sent forth, they disbelieved in him. It is due to this that Allah, exalted is He, revealed ...” [by: Al Wahidi]

From this it becomes clear that there were two victories in mind of Jews when they made dua to Allah (subhana wa ta'ala) for victory. One, immediate victory in the upcoming war and two complete victory over the Mushrikeen which would be achieved with Prophet's (sallalahu alayhi was'salam) advent.

- Having said that one question will be raised: How does the above dua of Jews be evidence for 'Tawassul Bil Amwat'? To answer that question I need to refer to another verse, and for you to understand it you need to keep the above in mind.

Allah (subhana wa ta'ala) states that when people will be raised on the day of judgment they will say:

Surah Al Momin (40) Verse 11: “They will say: "Our Lord! Twice hast Thou made us without life, and twice hast Thou given us Life! Now have we recognized our sins: Is there any way out (of this)?"

This verse has been explained by another verse:

Surah Al Baqarah (2) Verse 28: “How can you disbelieve in Allah Seeing that you were dead and He gave you life. Then He will give you death, then again will bring you to life and then unto Him you will return.''

According to Quran the period before our birth is our state of death, then Allah (subhana ta'ala) gave us life (i.e. our birth), then he caused us to die, and then we will be resurrected again, there we have two deaths, and two lives. And Yahood made tawassul of Prophet (sallalahu alayhi was'salam) mentioned in Quran before his birth, therefore period before his birth is state of his death. Therefore Tawassul (i.e. Bil Amwat) of Prophet (sallalahu alayhi was'salam) with words: 'O Allah subhana wa ta'ala We beseech you by the truth of the beloved Prophet Muhammed (sallalahu alayhi was'salam) whom you have sent as khatimun nabiyeen wa rusul give us victory over the Khariji-Wahhabi.' would be absolutely substantiated.

Part One – A: Surah An'Nisa Verse 64:

Ambiyah (alayhis salatu was'salam) are alive in their graves. RasoolAllah (sallalahu alayhi was'salam) is alive in his grave and hears those who visit his resting place and recite salawat upon him. When life of the dead is restored the hearing of the deceased is restored as well. In one hadith of Messenger (sallalahu alayhi was'salam) stated: "When a human being is laid in his grave and his companions return and he even hears their foot steps, ...”[6] in another Hadith about a particular group of dead Prophet (sallalahu alayhi was'salam) stated: "By Him in Whose Hand Muhammad's (sallalahu alayhi was'salam) soul is, you do not hear, what I say better than they do!"[7] and this was possible because Allah (subhana wa ta'ala) restored their life: "Allah brought them to life (again) to let them hear him, …" this proves that life of general public in grave is life of hearing, seeing, and for Shuhadah (i.e. martyrs) its also of eating. By default the rank of Ambiyah (alayhis salatu was'salam) is higher therefore their constant life in the in hereafter consists of hearing, seeing, eating, praying, etc …

Allah (subhana wa ta'ala) states in the Quran:

Suran An'Nisa (4) Verse 64: “We sent not an apostle, but to be obeyed, in accordance with the will of Allah. If they had only, when they were unjust to themselves, come unto thee and asked Allah's forgiveness, and the Messenger had asked forgiveness for them, they would have found Allah indeed Oft-returning, Most Merciful.”

Allah (subhana wa ta'ala) states when they the sinners, the munafiqeen, had been unjust to them self’s, they should have come to you O Messenger (sallalahu alayhi was'salam) and then asked forgiveness from Allah (subhana wa ta'ala) as well as if you had seek-ed forgiveness for them, then Allah (subhana wa ta'ala) would have been forgiving, and merciful. Note the ayaat of Quran is in Mutliq (i.e. general) and not Muqayyid (i.e. specific) meaning when should the sinners come to him in his life time or when he moves into the heavenly resting place. Hence Allah's (subhana wa ta'ala) recommendation is for all times, during the life of Prophet (sallalahu alayhi was'salam) and after he departs this world for heavenly abode. Therefore if a believer was to visit the blessed Prophet's (sallalahu alayhi was'salam) grave and was to invoke Allah (subhana wa ta'ala), and then ask Messenger (sallalahu alayhi was'salam) to invoke Allah (subhana wa ta'ala) on his behalf, Allah (subhana wa ta'ala) will grant what is asked in the dua.

A quick summarisation of discussion, Prophet (sallalahu alayhi was'salam) has passed away, yet he is alive in his heavenly resting place, able to hear, see, perform prayers etc … Anyone visits his heavenly resting place and asks him to invoke Allah (subhana wa ta'ala) on his behalf, the request of dua to Allah (subhana wa ta'ala) is heard by him. This proves two forms of disputed tawassul, asking the deceased to make dua to Allah (subhana wa ta'ala) on your half, and secondly the deceased is making the dua on to Allah (subhana wa ta'ala) on your behalf this is proof of the dead directly helping you.

Part One – B: Mufassireen Who Supported The Interpretation:

The mufassireen have supported the above interpretation with narrations which they have recorded in their Tafasirs. Importantly these narrations were mentioned in Tafasirs by Imams of Ahle Sunnat because these narrations supported their belief in 'Tawassul Bil Amwat'.

Imam Qurtbi (rahimullah alayhi ta'ala) narrates in his Tafsir:

“Narrated Abu Sadiq from Ali: "After three days of burying the Prophet (sallalahu alayhi was'salam) a Bedouin came and did threw himself on the grave of the Prophet (sallalahu alayhi was'salam), took the dust and threw it on his head. He said: "Ya RasoolAllah! (sallalahu alayhi was'salam) You did speak and we did hear, you learned from Allah (subhana wa ta'ala) and we did learn from you. Between those things which Allah (subhana wa ta'ala) did send you, is following: “And if they had come to you, when they had wronged their souls, ...” I am the one, which is a sinner and now I did came to you, so that you may ask for me." After that a call from the grave did came: "There’s no doubt, you are forgiven!" [Ref Arabic: Tafsir al-Qurtubi, Chapter 4 Verse 64]

Ibn Kathir narrates a more detailed tradition of Bedouin in his Tafsir:

“Seikh Abu Mansur al-Sabbagh narrates from Utbi in his book.[8] He states once he was sitting near the Prophet’s grave a Bedouin came and he said: 'Peace be on you, O Allah’s Messenger.' I have heard Quran Al Kareems verse: “Wa lau an'nahum izlamu ...” (i.e. “And if they had come to you, when they had wronged their souls, and asked forgiveness of Allah, and the Messenger also had asked forgiveness for them, they would have surely found Allah the Giver of repentance, extremely Merciful.”) I have come in your presence, asking forgiveness for my sins and I make you as my intermediary before my Lord and I have come to you for this purpose.” Then he recited these verses: “O, the most exalted among the buried people who improved the worth of the plains and the hillocks! May I sacrifice my life for this grave which is made radiant by you ( O Prophet!) the one who is (an embodiment) of mercy and forgiveness.” Then the Bedouin went away and I fell asleep. In my dream I saw the Prophet (sallalahu alayhi was'salam). He said to me: O ‘Utbi, the Bedouin is right, go and give him the good news that Allah has forgiven his sins.” [Ref Urdu:Tafsir Ibn Kathir, Vol 1, Page 727]

The content of these two narrations makes it clear that intermediation of the deceased is permissible even when the deceased is directly asked to help or asked to invoke Allah (subhana wa ta'ala) for forgiveness of sinner or asked to invoke Allah (subhna wa ta'ala) for something else.

Heretical Wahabiya might argue the Sanad of these narration is weak, therefore to act of 'Tawassul Bil Amwat' is not substantiated, which is altogether a different subject. In this article servant is only attempting to prove that 'Tawassul Bil Amwat' of disputed type is not 'Shirk Al Akbar', not worship of the dead, grave worshiping, etc. It should be noted that a Mufassir can come to a understanding of verse according to his knowledge then quote a suitable hadith to support his position. Even if the hadith quoted hadith is weak this might weaken his interpretation of verse but it can not repeal his aqeedah unless he has mentioned his rejection of it explicitly. Therefore if the belief of Ahle Sunnat Wal Jammat was heretical innovation or Shirk then these Imams as well as countless others would not have believed in 'Tawassul Bil Amwat', and there was no chance of them establishing this belief of 'Tawassul Bil Amwat' in their commentaries.

Conclusion:

'Tawassul Bil Amwat' asking Allah (subhana wa ta'ala) with the tawassul, wassail of Prophet Muhammed (sallalahu alayhi was'salam) , as well as asking directly to Messenger (sallalahu alayhi was'salam) has been established with evidences from Quran hence it is not Shirk and it does not invalidate Aqeedah of Tawheed of a Muslim. Aded bonus references of classical Ulamah of Ahle Sunnat have been added to supplement the position of Ahle Sunnat Wal Jammat.

Wama alayna ilal balaghul mubeen.

Muhammed Ali Razvi

Foot Notes:

- [1] Sunan Abu Dawood, Book 40, Hadith 4580: “... 'Beware! The People of the Book before (you) were split up into 72 sects, and this community will be split up into 73, seventy-two of them will go to Hell and one of them will go to Paradise, and it is the majority group (Jama'ah).”
- [2] Sahih Bukhari, Book 76, Number 434
- [3] Sahih Muslim, Book 030, Number 5688
- [4] Sahih Bukhari, Book 73, Hadith 125
- [5] Note, In Wahhabi-Khariji methodology if there is proof for a practice which they deem as 'Shirk Al Akbar' then its not 'Shirk Al Akbar'. Where as in reality if a practice was 'Shirk Al Akbar' with or without evidence it will remain 'Shirk Al Akbar'. Let me explain, belief that Allah (subhana wa ta'ala) has a son is 'Shirk Al Akbar', and if Allah (subhana wa ta'ala) had taken a son from out of what He created [Ref: 39:4] this belief would have been 'Shirk Al Akbar' even then. With difference that then in Allah's (subhana wa ta'ala) religion of Islam 'Shirk Al Akbar' would have been valid belief as is in the case of man-made Christianity, and was for Mushrikeen of Makkah who attributed to Allah (subhana wa ta'ala) daughters. Similarly if tawassul bil amwat was 'Shirk Al Akhbar', it would have be 'Shirk Al Akbar' with or without evidence, and if it was 'Shirk Al Akbar' and had evidence then 'Shirk Al Akbar' wouldnt have been reprehensible. Therefore this logic of Wahhabi-Khariji's is absolute none-sense, evidence or no evidence 'Shirk Al Akbar' will remain 'Shirk Al Akbar' in all cases, in all times, from beginning of creation till the end universe thereafter.
- [6] “The Prophet (saws) said, "When a human being is laid in his grave and his companions return and he even hears their foot steps, two Angels come to him and make him sit and ask him: 'What did you use to say about this man, Muhammad (saws)?' He will say: 'I testify that he is Allah's slave and His Messenger.' ...” [Ref: Sahih Al Bukhari, Book 23, Hadith 456]
- [7] Sahih Al Bukhari, Book 59, Hadith 314: “... When he halted at the edge of the well, he addressed the corpses of the Quraish infidels by their names and their fathers' names, "O so-and-so, son of so-and-so and O so-and-so, son of so-and-so! Would it have pleased you if you had obeyed Allah and His Messenger? We have found true what our Lord promised us. Have you too found true what your Lord promised you” Hadrat 'Umar (r.a.) asked "O Allah's Messenger (saws)! You are speaking to bodies that have no souls!" Allah's Messenger (saws) replied "By Him in Whose Hand Muhammad's (saws) soul is, you do not hear, what I say better than they do!" … "Allah brought them to life (again) to let them hear him, to reprimand them, and slight them, and take revenge over them, and caused them to feel remorseful and regretful."
- [8] Al-Shamil AlHikayat Al Mashhura.

Introduction:

Tawassul bil amwat is a controversial subject who’s practitioner consider it to be legitimate practice, within the boundaries of Shariah. Whose detractors consider it nothing less then Shirk Al Akbar, grave-worship, saint worship, dead-worship, and then its fallowed with edicts of Takfir; Sufi mushrik filth, you're apostate worst then the Mushrikeen of Makkah, we will behead you in public, confiscate your property, enslave your women and children.[1]

They argue that these verses describe the helplessness of the dead and indicate that you have taken the dead as idol-gods beside Allah (subhana wa ta'ala). And their this saying is falsehood because the dead are not helpless but helpful. Insha'allah ta'ala ul aziz in a seperate article servent will list the arguments which the heretics draw from these verses of Quran and prove this with evidence from Quran & Sunnah that their claims of dead being helpless is falsehood. In this article servant will explain the meanings of the verses in light of Quran and ahadith which the Wahhabi's use or may use as evidence to against the creed of Ahle Sunnat Wal Jammat on Tawassul Bil Amwat.

Wahhabi Evidence - One:

Surah An'Nisa (4) Verse 117: “(The Pagans), leaving Him, call but upon (i.e. yad'una) female goddesses: They call but upon Satan the persistent rebel!"

Part One:

The female goddess referred in the verse have been named:

Surah An'Najm {53} Verse 19: “Have ye seen Lat. and 'Uzza, {20} And another, the third Manat? (21) What! for you the male , and for Him, the female?”

The commentators of Qur’an Surah an'Nisa verse hundred and seventeen have explained what the verse means:

Tafsir Al Jalalayn:“What ('in' is to be understand as 'mā' [i.e. ‘only’])[2] they pray to, [what] the idolaters worship, instead of Him, God, that is, other than Him, are but females, idols with feminine names, such as al-Lāt, al-‘Uzza and Manāt; and they …[2*] only pray to, they [only] worship, by worshiping [these female idols], a rebellious Satan, one who has rebelled against obedience [to God], for they are obeying him in this [worship of female idols]."

Tafsir Ibn Abbas:(They invoke in His stead) the people of Mecca worship in place of Allah (only females) lifeless idols such as al-Lat, al-'Uzza and Manat; (they pray to) they worship (none else than Satan, a rebel) who is intense in his rebellion."

Part Two:

The worship of these three idol-goddesses is also mentioned in ahadith:

Sahih Bukhari, Book 26, Hadith 706: “... 'Aisha said, "O, my nephew! Your interpretation is not true. Had this interpretation of yours been correct, the statement of Allah should have been, 'It is not harmful for him if he does not perform Tawaf between them.' But in fact, this divine inspiration was revealed concerning the Ansar who used to assume lhram for worshiping an idol called Manat which they used to worship at a place called Al-Mushallal before they embraced Islam, and whoever assumed Ihram (for the idol), would consider it not right to perform Tawaf between Safa ...”

Sahih Bukhari, Book 60, Hadith 383: Narrated Abu Huraira: Allah's Apostle said, "Whomever takes an oath in which he mentions Lat and 'Uzza (forgetfully),[3] should say: 'None has the right to be worshiped but Allah.' And whoever says to his companion: 'Come along, let us gamble must give alms (as an expiation)."

Negation of worship of ghairullah in the context of taking oath by mentioning name of Uzza and Lat; then affirmation of worship of Allah (subhana wa ta'ala) is evidence that Lat as well as Uzza were considered gods which were worshiped by Mushrikeen.

Wahhabi Evidence - Two:

Surah Al An'am (6) Verse 40 Say: "Think ye to yourselves, if there come upon you the wrath of Allah, or the Hour (that ye dread), would ye then call upon (i.e. tad'una) other than Allah.- (reply) if ye are truthful?”

Part One:

The answer to this question has been answered in the very next verse:

Surah Al An'am (6) Verse 41:"Nay,- On Him would ye call, and if it be His will, He would remove (the distress) which occasioned your call upon Him, and ye would forget the associates ye join (with Him)."

In another verse Allah (subhana wa ta'ala) reveals the nature of Mushrikeen:

Surah Al Isra (17) Verse 67: When distress seizes you at sea, those that ye call upon - besides Himself - leave you in the lurch but when He brings you back safe to land, ye turn away (from Him). Most ungrateful is man!"

Part Two:

Verse 41: “... and ye would forget the associates ye join (with Him)." indicates that Mushrikeen of Makkah had associates with Allah (subhana wa ta'ala). The meaning Mushrikeen associated partners, associates with Allah (subhana wa ta'ala) is explained in Qur’an:

Surah at'Tawbah (9) Verse 31: “They take their priests and their anchorites to be their lords in derogation of Allah and Christ the son of Mary; yet they were commanded to worship but One Allah. There is no god but He. Praise and glory to Him: (Far is He) from having the partners they associate (with Him).“

The verse makes it clear that Polytheistic Christians took Isa (alayhis salam) as Lord with Allah (subhana wa ta'ala) and the Jews took their Rabbi's as Lords as well as Allah (subhana wa ta'ala). In refutation to their these beliefs Allah (subhana wa ta'ala) states: “There is no god but He. Praise and glory to Him: (Far is He) from having the partners they associate (with Him).” Negation of gods, and affirmation of Allah (subhana wa ta'ala) as God is proof that attributed Lords were considered partners in godhood.

In case of Prophet Isa (alayhis salam) as well as his mother Maryam (alayhis salam) them being taken as gods is affirmed explicitly in Qur’an:

Surah Al Maidah (5) Verse 116: And behold! Allah will say: "O Jesus the son of Mary! Didst thou say unto men, worship me and my mother as gods in derogation of Allah?" He will say: "Glory to Thee! never could I say what I had no right (to say). Had I said such a thing, thou wouldst indeed have known it. Thou ...”

Part Three:

From this we can conclude that associates mentioned in ayaat: “... and ye would forget the associates ye join (with Him)." as well as in “... from having the partners they associate (with Him).“ are in meaning of lords, gods.[4] And in the context of 6:41 the verse: “... would ye then call upon (i.e. tad'una) other than Allah.- (reply) if ye are truthful?” [ref: 6:40] refers to gods of Mushrikeen, the idols. Implication of which are; will you mushrikeen call upon Allah (subhana wa ta'ala) in time if distress or call upon your idol-gods.

Part Four:

Incase 'ye of little sense'[5] scream out: 'TA'WHEEL, BA'TAL TA'WHEEL!' servant will substantiate my conclusion from tafasir of well respected commentators of Qur’an. Hadhrat Ibn Abbas (radiallah ta'ala anh) has interpreted the verse to be referring to idols of Mushrikee:

Tafsir Ibn Abbas: “(Say: Can ye see yourselves) what you are saying, O people of Mecca, (if the punishment of Allah come upon you) such was the case on the Day of Badr, Uhud or the Confederates (or the Hour come upon you) or if torment comes upon you on the Day of Judgment, (calling upon other than Allah? Do ye then call (for help) to any other than Allah) to lift the torment from you? ((Answer that) if ye are truthful) that the idols are His partners.”

Tafsir Al Jalalayn: “Say, O Muhammad (s), to the Meccans: ‘Do you see yourselves, [that is] inform me, if God’s chastisement comes upon you, in this world, or the Hour, the Resurrection, which includes this [chastisement], comes upon you, suddenly, will ye call upon any other than God? No! If you speak truly!’, that the idols can benefit you, then call upon them."

The darling of Wahhabi's Ibn Kathir (rahimullah alayhi ta'ala) has linked idols of Mushrikeen with gods of Mushrikeen:

Tafsir Ibn Kathir: “Say:"Tell me if Allah's torment comes upon you, or the Hour comes upon you, would you then call upon any one other than Allah (Reply) if you are truthful!'' This means, you -- disbelievers -- will not call other than Allah in this case, because you know that none except He is able to remove the affliction. Allah said: “if you are truthful”by taking gods besides Him. “Nay! To Him alone you call, and, if He willed, He would remove that (distress) for which you call upon Him, and you forget at that time whatever partners you joined with Him (in worship).” for in times of necessity, you only call on Allah and forget your idols and false deities. In another Ayah, Allah said; ...”

Wahhabi Evidence - Three:

Allah (subhana wa ta'ala) instructs beloved Messenger (sallalahu alayhi was'sallam) in the Qur’an to say:“Say: "I am forbidden to worship those - others than Allah - whom ye call upon (i.e. tad'una)."in two verses of Qur’an:

Surah Al An'am (6) Verse 56: “Say: "I am forbidden to worship those - others than Allah - whom ye call upon (i.e. tad'una)."[6] Say: "I will not follow your wain desires: If I did, I would stray from the path, and be not of the company of those who receive guidance."

Surah Ghafir (40) Verse 66: “Say: "I have been forbidden to invoke those whom ye invoke besides Allah,- seeing that the Clear Signs have come to me from my Lord; and I have been commanded to bow (in Islam) to the Lord of the Worlds."

Part One:

After being instructed to say that he is forbidden to invoke in worship in another verse of Qur’an Prophet (sallalahu alayhi was'sallam) declares on command of Allah (subhana wa ta'ala):

Surah Yunus (10) Verse 104: “Say: "O ye men! If ye are in doubt as to my religion, (behold!) I worship not what ye worship other than Allah. But I worship Allah - Who will take your souls (at death): I am commanded to be (in the ranks) of the Believers”

Prophet (sallalahu alayhi was'sallam) states: “I worship not what you worship … I worship Allah; Who will take your souls (at death).” this indicates what his opponents worship are unable to to take souls at death/sleep. And in Qur’an Allah (subhana wa ta'ala) explicitly declares:

Surah an'Nahl (16) Verse 70:“It is Allah who creates you and takes your soul at death; and of you there are some who are sent back to a feeble age, so that they know nothing after having known (much): for Allah is All-Knowing, All-Powerful.”

Now it has been established that Allah (subhana wa ta'ala) takes soul at death/sleep and Prophet worshiped Allah (subhana wa ta'ala). If it is said: 'I do not attend school which you attend but I attend school which has higher ranking.' It will imply that one who is saying this considers his school to be superior and is discrediting the credentials of the other school. In the similar fashion the understanding derived from this verse:“I worship not what ye worship other than Allah. But I worship Allah - Who will take your souls (at death).” is that Allah the God of Prophet Muhammed (sallalahu alayhi was'sallam) takes the soul of person at death/sleep and gods which his opposition worships are unable to take the soul at death/sleep. This inability of gods besides Allah (subhana wa ta'ala) is mentioned in the Qur’an:

Surah Al Furqan (25) Verse 3: “Yet have they taken, besides him, gods that can create nothing but are themselves created; that have no control of hurt or good to themselves; nor can they control death nor life nor resurrection.”

From this we can conclude that Prophet (sallalahu alayhi was'sallam) was instructed to say to Mushrikeen that he is forbidden to worship gods besides Allah (subhana wa ta'ala) which can not take the soul at the time of death/sleep. Instead he was instructed to worship Allah (subhana wa ta'ala) who can take souls at the time of death/sleep and has control over benefit as well as harm. And controls life,death of His creation as well as their resurrection on the day of judgment.

Part Two:

Hadhrat Ibn Abbas (radiallah ta'ala anh) interpreted: "I am forbidden to worship those - others than Allah - whom ye call upon (i.e. tad'una)." to mean: “(I am forbidden) in the Qur'an (to worship those) idols (unto whom ye cry) whom you worship ...”

Tafsir Ibn Abbas: “(Say) O Muhammad, to the people of Mecca, when they said to him: " revert to the religion of your forefathers ": (I am forbidden) in the Qur'an (to worship those) idols (unto whom ye cry) whom you worship (beside Allah since there have come unto me clear proofs from my Lord, and I am commanded) in the Qur'an (to surrender) to be straight in following Islam (to the Lord of the Worlds) the Lord of all that which has a spirit and moves on the face of the earth.” [ref: Surah 6 Verse 65]

Ibn Kathir (rahimullah alayhi ta'ala) does not interpret the surah al an'Am verse 56, but instead he only interprets the verse partly. The first part of of the verse is interpreted in another verse which has same wording as surah al an'Am verse 65:

Tafsir Ibn Kathir: “Allah says, `say, O Muhammad, to these idolaters, that Allah forbids them to worship anyone, such as these idols and false gods, except Him.' Allah explains that no one apart from Him is deserving of worship, as He says: ...” [ref: Surah 40 Verse 66]

Imam Jalal Ud Din Suyuti (alayhi rehma) does not interpret the verse explicitly:

Tafsir Al Jalalayn: “Say: ‘Truly I have been forbidden to worship those whom you call upon, [those whom] you worship, besides God.’ Say: ‘I shall not follow your whims, by worshiping them, for then, if I did follow them, verily I would have gone astray and I would not be of the rightly guided’.”

The ambiguity of whom the verse refers to is only removed when Tafsir of surah al Ghafir verse 66 is read in the context of previous verse's Tafsir:

Tafsir Al Jalalayn: “He is the Living; there is no god except Him. So supplicate Him, worship Him, devoting [your] religion purely to Him, [free] from any idolatry. Praise be to God, the Lord of the Worlds. Say: ‘I have been forbidden to worship those on whom you call, [those whom] you worship, besides God, since there have come to me clear signs, proofs of His Oneness, from my Lord; and I have been commanded to submit to the Lord of the Worlds’.” [ref: Surah 40 Verse 65-66]

Wahhabi Evidence - Four :

Surah Al A'raf (7) Verse 194: “Verily those whom ye call upon (i.e. tad'una) besides Allahare servants like unto you: Call upon them,[7] and let them listen to your prayer, if ye are (indeed) truthful!”

Part One:

Hadith reveals the identity of the servants referred in the verse of Qur’an:

Sahih Bukhari, Book 60, Hadith 442: “... All the idols which were worshiped by the people of Noah were worshiped by the Arabs later on. As for the idol Wadd, it was worshiped by the tribe of Kalb at Daumat-al-Jandal; Suwa' was the idol of (the tribe of) Murad and then by Ban, Ghutaif at Al-Jurf near Saba; Yauq was the idol of Hamdan, and Nasr was the idol of Himyr, the branch of Dhi-al-Kala.' The names (of the idols) formerly belonged to some pious men of the people of Noah, and when they died Satan inspired their people to prepare and place idols at the places where they used to sit, and to call those idols by their names. The people did so, but the idols were not worshiped till those people (who initiated them) had died and the origin of the idols had become obscure, whereupon people began worshiping them.”

The Hadith explains that the Idols which the Mushrikeen of Makkah worshiped were in fact pious people belonging to Ummah of Nuh (alayhis salam), when these pious people died Shaytan came and whispered to them to make Idols of the pious worshipers of Allah (subhana wa ta'ala). Later the narrative of why the Idols were created was forgotten because shaytaan made them forget it and these idols of were then worshiped by Mushrikeen.

Part Two:

Allah (subhana wa ta'ala) says: “Verily those whom ye call upon (i.e. tad'una) besides Allah are servants like unto you: Call upon them, and ...” in another verse Allah (subhana wa ta'ala) discussing the same servants states:“Yet they attribute to some of His servants a share with Him (in his godhead)! truly is man a blasphemous ingrate avowed.”[ref: 43:15] The share which they attribute to servants of Allah (subhana wa ta'ala) is mentioned in detail in another verse of Qur’an:

Surah Al An'aam (6) Verse 136: And they assign to Allah share of the tilth and cattle which He has created, and they say: "This is for Allah'' according to their claim, "and this is for our partners.'' But the share of their partners reaches not Allah, while the share of Allah reaches their partners! Evil is the way they judge!”

Surah Al Maidah (5) Verse 103: “It was not Allah who instituted (superstitions like those of) bahira, or sahiba, or wasila, or ham: It is blasphemers who invent a lie against Allah. but most of them lack wisdom.”

The verses of Qur’an only allude to some of the customs of Mushrikeen related to their animals, a hadith of Sahih Bukhari sheds light on it in detail:

Sahih Bukhari, Book 60, Hadith 147: ...bahira is a she-camel whose milk is kept for the idols and nobody is allowed to milk it; Sa'iba was the she-camel which they used to set free for their gods and nothing was allowed to be carried on it. ... Wasila is the she-camel which gives birth to a she-camel as its first delivery, and then gives birth to another she-camel as its second delivery. People (in the Pre-lslamic periods of ignorance) used to let that she camel loose for their idols if it gave birth to two she-camels successively without giving birth to a male camel in between. 'Ham' was the male camel which was used for copulation. When it had finished the number of copulations assigned for it, they would let it loose for their idols and excuse it from burdens so that nothing would be carried on it, and they called it the 'Hami.' ...."

Part Three:

Allah (subhana wa ta'ala) states:

Surah Al Ambiyah (21) Verse 26: “And they say: "The Most Gracious has begotten children.'' Glory to Him! They are but honored servants.”

Allah (subhana wa ta'ala) states that the children (i.e. daughters, which Mushrikeen attributed, sons which Jews, Christians) attributed to Him are nothing more then honored servants of Allah (subhana wa ta'ala). And Allah subhana wa ta'ala states about these servants:: Verily those whom ye call upon (i.e. tad'una) besides Allah are servants like unto you: Call upon them, ...” These honored servants which Mushrikeen call upon are subjects of Allah (subhana wa ta'ala) they are creation like the Mushrikeen are creation of Allah (subhana wa ta'ala) and not gods besides Allah (subhana wa ta'ala).

Part Four:

Allah (subhana wa ta'ala) will gather the pious people of Nuh (alayhis salam) which the Mushrikeen took as gods besides Allah (subhana wa ta'ala), as well as the sons, the daughters, which the Mushrikeen attributed to Allah (subhana wa ta'ala) and ask them: "Was it ye who let these My servants astray, or did they stray from the Path themselves?" [ref: 25:17] And they all will reply to Allah (subhana wa ta'ala)

Surah Al Furqan (25) Verse 18: “They will say: Glorified be You! It was not for us to take any protectors besides You, but You gave them and their fathers comfort till they forgot the warning, and became a lost people.”

In the case of Isa (alayhis salam) and Maryam (alayhis salam) when Allah (subhana wa ta'ala) will inquire from them: "O Jesus the son of Mary! Didst thou say unto men, take me and my mother as gods in derogation of Allah.?"[8] He will reply to Allah's question:

Surah Al Maidah (5) Verse 116: “... He will say: "Glory to Thee! never could I say what I had no right (to say). Had I said such a thing, thou wouldst indeed have known it. Thou knowest what is in my heart, Thou I know not what is in Thine. For Thou knowest in full all that is hidden.”

This leads me to conclude that Mushrikeen of Makkah worshiped the idols of pious people of Nuh (alayhis salam) whom they had taken as gods besides Allah (subhana wa ta'ala) and they give share of their cattle, and crops to their idol-gods. And the servants of Allah (subhana wa ta'ala) on the day of judgment will disassociate them self from Mushrikeen and deny the status godhood which the Mushrikeen attributed to them.

Part Five:

Ibn Kathir (rahimullah alayhi ta'ala) interprets surah al A'raf verse 194 in the context of story of Ibrahim (alayhi salam). Its long detailed Tafsir in the mentioned context but servant will only quote from the beginning of Tafsir, which starts from verse 191 and then the relevant part:

“Allah admonishes the idolaters who worshiped idols, rivals and images besides Him, although these objects were created by Allah, and neither own anything nor can they bring harm or benefit. These objects do not see or give aid to those who worship them. They are inanimate objects that neither move, hear, or see. Those who worship these objects are better than they are, for they hear see and have strength of their own. Allah said: “Do they attribute as partners to Allah those who created nothing but they themselves are created.” meaning, `Do you associate with Allah others that neither create, nor have power to create anything'”

It seems that Ibn Kathir (rahimullah alayhi ta)'ala in his Tafsir had this part of verse: “...Call upon them, and let them listen to your prayer, ...” [ref: 7:194] in mind when he wrote the below:

“The Ayah:“And if you call them to guidance, they hear not and you will see them looking at you, yet they see not:” is similar to another Ayah:“If you invoke (or call upon) them, they hear not your call.” [35:14] Allah said next: ”... and you will see them looking at you, yet they see not.” meaning they have eyes that stare as if they see, although they are solid. Therefore, the Ayah treated them as if they had a mind saying, Tarahum, instead of Taraha ﴾since they are made in the shape of humans with eyes drawn on them.)”

Tafsir Ibn Abbas (radiallah ta'ala anh) explicitly mentions the idols:

Tafsir Ibn Abbas: “Lo! those on whom ye call ...”(i.e. worship)“... beside Allah ...” (i.e. of idols)“... are slaves like unto you ...” (i.e. are created like you.)“Call on them ...” (i.e. the idols)“... now, and let them answer you ...”(i.e. let them hear your call and answer) “... if ye are truthful!” (i.e. that they can benefit you.)“

Finally coming to Tafsir of Imam Jalal Ud Din Suyuti (rahimullah alayhi ta'ala), he interprets the verse 194: “ … call them then and let them answer you, your call, if you are truthful, in [claiming] that they are gods: ...” from this it becomes clear that the verse is about a people who took servant of Allah (subhana wa ta'ala) as gods, but for a clearer understanding read verse 194 in the context of 193:

Tafsir Al Jalalayn – Verse 193: And if you call them, that is, the idols, to guidance, they will not follow you (read yatba‘ūkum or yattabi‘ūkum). It will be the same [response] for you, whether you call them, to it, or whether you are silent, [refraining] from calling them, they will not follow it, because they cannot hear. (194) Truly those on whom you call, [whom] you worship, besides God are servants, owned, like you; call them then and let them answer you, your call, if you are truthful, in [claiming] that they are gods: God then illustrates their utter incapacity and the superiority which their worshipers possess over them, saying: ...”

Part Seven:

The overall conclusion in the light of Quran, Hadith, and commentaries is that the ayaat in dicussion was revealed for the Idols of Mushrikeen. And the servents reffered in the ayaat are those pious worshippers of Allah (subhana wa ta'ala) who have been elivated to the status of gods after their passing away. These servents (i.e. pious worshippers belonging to Nuh alayhis salam ummah, Isa alayhis salam, Maryam alayhis salam, etc ...) on the day of judgement will deny claiming to be gods besides Allah (subhana wa ta'ala)[9].

Wahhabi Evidence - Five:

Surah Al A'raf (7) Verse 197: "But those ye call upon (i.e. tad'una) besides Him, are unable to help you, and indeed to help themselves."

Part One:

Allah (subhana wa ta'ala) saying: “... besides Him are unable to help you and indeed to help themselves.” is in meaning of that the idols of mushrikeen are unable to grant anything to anyone or protect themselves. A demonstration of this is in story of Ibrahim (alayhis salam) when his uncle[10] Azhar leaves him with idols:

Surah Al Anbiyah (21) Verse 57:"And by Allah, I have a plan for your idols - after ye go away and turn your backs". (58) So he broke them to pieces, (all) but the biggest of them, that they might turn (and address themselves) to it. (59) They said, "Who has done this to our gods? He must indeed be some man of impiety!" (60) They said, "We heard a youth talk of them: He is called Abraham." (61) They said, "Then bring him before the eyes of the people, that they may bear witness." (62) They said, "Art thou the one that did this with our gods, O Abraham?" (63) He said: "Nay, this was done by - this is their biggest one! ask them, if they can speak intelligently!" (64) So they turned to themselves and said, "Surely ye are the ones in the wrong!" (65) Then were they confounded with shame: (they said), "Thou knowest full well that these (idols) do not speak!" (66) (Abraham) said, "Do ye then worship, besides Allah, things that can neither be of any good to you nor do you harm? (67) "Fie upon you, and upon the things that ye worship besides Allah. Have ye no sense?"

Not only the idols of Mushrikeen are unable to help themselves by defending them selves against Ibrahim (alayhis salam) but they are unable to help the Mushrikeen in their difficulties. Ibrahim (alayhis salam) also makes it clear that: “... besides Allah things that can neither be of any good to you nor do you harm?” and if they were able to do good as well as harm to anyone; they would have done good to them selves first by defending themselves and harmed Ibrahim (alayhis salam) for breaking the idol of gods into smithrens. And this is supported by; idol-gods of Mushrikeen have no control over harm or good for themselves:

Surah Al Furqan (25) verse 3:“Yet have they taken mindu’nillah godsthat can create nothing but are themselves created; that have no control of hurt or good to themselves; nor can they control death nor life nor resurrection.“

Part Two:

Tafsir al Jalalayn should be read from 195 to 198 to properly understand the context in which Imam Jalal ud Din Suyuti rahimullah alayhi ta'ala explained the verse but I will only present two Tafsir of two verses:

Tafsir Al Jalalayn 197: “And as for those on whom you call besides God, they have no power to help you, nor can they help themselves’, so why should I be concerned with them? (198) And if you call upon them, that is, the idols, to guidance, they do not hear; and you see them, that is, the idols, O Muhammad (s), staring at you, looking toward you, as a person looks, but they do not perceive.”

In Tafsir Tanwir al Miqbas Ibn Abbas (radi'allah ta'ala anh) has interpreted the verse as fallows:

Tafsir Ibn Abbas: “(They on whom ye call) worship (beside Him) of idols (have no power to help you) to benefit or harm you, (nor can they help themselves) nor prevent what is wanted with them.”

From Quran as well as commentaries of mufassireen it has become clear that this verse was revealed about the Mushrikeen of Makkah who worshipped the idol-gods.

Wahhabi Evidence – Six:

Surah Al Isra (17) Verse 56: “Say: "Call on those - besides Him - whom ye fancy: they have neither the power to remove your troubles from you nor to change them."

Part One:

Allah (subhana wa ta'ala) states: "Call on those - besides Him - whom ye fancy: they have neither the power to remove your troubles from you nor to change them." in another place Allah (subhana wa ta'ala) questions the Mushrikeen: “... "Will ye worship, besides Allah, something which hath no power either to harm or benefit you?”[11] and Allah (subhana wa ta'ala) declares: "… those ye call upon besides Him, are unable to help you, and indeed to help themselves"[12] And further in another verse of Qur’an Allah (subhana wa ta'ala) states that Mushrikeen had taken against Allah gods: “Yet have they taken besides Allah gods that can create nothing but are themselves created; that have no control of hurt or good to themselves; nor can they control death nor life nor resurrection.”[13] In another verse Allah (subhana wa ta'ala) also states that Mushrikeen had taken idols against Allah:"You have taken besides of Allah as idols, out of mutual love and regard between yourselves in this life; but on the Day of Judgment ye shall disown each other and curse each other.”[14] This means that Mushrikeen had taken beside of Allah (subhana wa ta'ala) idols as gods and these idol-gods do not have ability to harm, benefit or change the fortune of anyone, they are themselves created by men and do not control life or death.

Part Two:

Surah Al An'am (6) Verse 100: "Yet they make the jinn equals with Allah, though Allah did create the Jinn; and they falsely, having no knowledge, attribute to Him sons and daughters. Praise and glory be to Him! (for He is) above what they attribute to Him!"

Jinn are shayateen (i.e. Satans)[15] and these shayateen have been assigned to every one.[16] The Mushrikeen of Makkah in obedience to the shayateen attributed to Allah (subhana wa ta'ala) idols as gods, and daughters to Allah (subhana wa ta'ala). A group of Jews in obedience to Shayateen attributed to Allah (subhana wa ta'ala) Uzair as son, and Christians attributed to Allah (subhana wa ta'ala) Isa (alayhis salam) as son. And this obedience in fundamental aspect of aqeedah of Tawheed & Shirk is termed as worship because obedience is form of respect and any respect given to a being who is given a attribute of Allah[17] (subhana wa ta'ala) and obeyed in a matter which he opposes Allah (subhana wa ta'ala) is worship of that being. In the context of this discussion the Shayateen have incited in past and will incite in future for people to worship idols[18] and those who obeyed them in past, and those who will obey them in future have taken the shayateen as partners to Allah (subhana wa ta'ala).

Their obedience is worship of shayateen the Jinn and Allah (subhana wa ta'ala) will question on the day of judgment:

Surah Ya Seen (36) Verse 60 "Did I not enjoin on you, O ye Children of Adam, that ye should not worship Satan; for that he was to you an enemy avowed?”

Surah Saba (34) Verse 41: They will say, "Glory to Thee! our (tie) is with Thee - as Protector - not with them. Nay, but they worshiped the Jinns: most of them believed in them."


In context of above discussion the verse: "Call on those - besides Him - whom ye fancy: they have neither the power to remove your troubles from you nor to change them." means; Mushrikeen call upon in worship besides Him anyone of the gods you have attribute. Mushrikeen of Makkah call upon the idols of pious peoples of Nuh (alayhis salam) or the pious people whom you have taken as gods or call upon the Jinns whom you worship. Jews call upon Uzair whom you have taken as son of God, Christians call upon Isa (alayhis salam) whom you have taken as son of God because your call to them will be not answered because do not posses ability to help[19] you in time of your distress or ward off evil by inflicting another or by changing what was destined for you by Allah (subhana wa ta'ala).

Part Three:

Surah Al Isra (17) Verse 55: “And your Lord is most knowing of whoever is in the heavens and the earth. And We have made some of the prophets exceed others [in various ways], and to David We gave the book [of Psalms]. (56) Say: "Call on those - besides Him - whom ye fancy: they have neither the power to remove your troubles from you nor to change them. (57) Those whom they invoke seek means of access to their Lord, [striving as to] which of them would be nearest, and they hope for His mercy and fear His punishment. Indeed, the punishment of your Lord is ever feared.

The meaning of ayaat: “Those whom they invoke seek means of access to their Lord, [striving as to] which of them would be nearest, ...” is that the pious worshipers belonging to Ummah of Honorable Prophet Nuh (alayhis salam)[20] and Honorable Prophet Isa (alayhis salam), his righteous mother Honorable Maryam (alayhis salam) the Jinn who became Muslims[21], and Uzair[22], that all of these compete with one and other and seek Wasilah (i.e. means) to approach onto Allah (subhana wa ta'ala) because they are Muslims believers in oneness of Allah (subhana wa ta'ala) whom they worship as their God without associating a partner with Him. Therefore: "Call on those - besides Him - whom ye fancy: they have neither the power to remove your troubles from you nor to change them." because the aid, the removal of affliction, the granting of mercy is in control of Allah (subhana wa ta'ala) and in His Godhood there are no partners, and as god none can help not even these pious worshipers of Allah (subhana wa ta'ala).

Part Four:

Tafsir Ibn Kathir: “Say ...”O Muhammad to these idolaters who worship things other than Allah. “Call upon those - besides Him whom you pretend.” such as idols and rivals of Allah. Even if you turn to them: “They have neither the power to remove the adversity from you” they have no such power at all, “nor even to shift (it from you to another person.)).” to lift the distress from you and give it to someone else. The meaning is that the only one Who is able to do that is Allah Alone, with no partner or associate, Who is the One Who creates and issues commands.”

Tafsir Al Jalalayn: “Say, to them: ‘Call on those whom you assumed, to be gods, besides Him, such as the angels, Jesus and Ezra (‘Uzayr); yet they have no power to rid you of misfortune nor to transfer, it to [persons] other than you.”

Tafsir Ibn Abbas: “(Say) O Muhammad, to Khuza'ah who worshiped the jinn, thinking they were angels: (Cry unto those (saints and angels) whom ye assume (to be gods)) you worship (beside Him) apart from Allah in times of hardship, (yet they have no power to rid you of misfortune) they cannot remove hardship from you (nor to change) nor transfer this hardship to someone else.”

The commentaries make it clear that the ones referred in the verse: “... "Call on those - besides Him - whom ye fancy: they have neither the power to remove your troubles from you nor to change them." are not just ordinary people, but they are those people who had been taken as gods by Mushrikeen of Arabia.

Wahhabi Evidence – Seven:

Surah Al Ahqaf (46) Verse 5: “And who is more astray than one who invokes besides Allah, such as will not answer him to the Day of Judgment, and who (in fact) are unaware of their call (to them)?”[23]

 

Part One:

Those whom the Mushrikeen called upon can not answer a dua because they do not posses the abilities, organs, with which they can hear, see, help the Mushrikeen nor they posses the power to do as they please. Allah (subhana wa ta'ala) questions the Mushrikeen: “Have they feet to walk with? Or hands to lay hold with? Or eyes to see with? Or ears to hear with? Say: "Call your 'god-partners', scheme (your worst) against me, and give me no respite!” [Ref: Surah 7:195] Allah (subhana wa ta'ala) partly answers the questions Himself in in verse: “If thou callest them for guidance, they hear not. Thou wilt see them looking at thee, but they see not.” [Ref: Surah 7:198] This means that they have eyes but do not see with them eyes, and due to this we can infer that (some of) idol-gods have feet but are unable to walk with, have hands but are unable to hold with, have ears but are unable to hear with them. And due to this: “If ye invoke them, they will not listen to your call, and if they were to listen, they cannot answer your (prayer). On the Day of Judgment they will reject your "Partnership" ...” [Ref: Surah 35:14] In another part of Qur’an Allah (subhana wa ta'ala) why the Idols are unable to hear: “... mindu’nillah gods that can create nothing but are themselves created; that have no control of hurt or good to themselves; nor can they control death nor life nor resurrection.“ [Ref: Surah 25:3] and the idol-gods which the Mushrikeen in worship call upon in time of their distress: “(They the idols are) dead, lifeless, and they know not when they (the people) will be raised up." [Ref: Surah 16:21]

Part Two:

Tafsir Al Jalalayn: “And who is (man here is interrogative but meant [rhetorically] as a negation: in other words, ‘no one is’) further astray than him who invokes, [him who] worships, besides God, that is to say, other than Him, such as would not respond to him [even] until the Day of Resurrection — these are the idols, who never answer those who worship them in anything that they ask for — and who are heedless of their supplication, their worship, because they are inanimate that possess no [faculty of] comprehension. “

Tafsir Ibn Abbas: “And who is further astray ...” from the Truth and guidance “... than those who instead of Allah, ...” (i.e. the disbeliever)“... call[24] unto ...” worship “... such as hear not their prayer ...” such as respond not to his supplication “... until the Day of Resurrection and ...”, (i.e. the idols) “... are unconscious of their prayer ...” and are unaware of the prayers of those who worship them.[25]

 

Tafsir Ibn Kathir: “And who is more astray than those who invokes besides Allah others who will not answer them until the Day of Resurrection, and who are unaware of their invocations to them.” Meaning, no one is more misguided than those who invoke idols instead of Allah, asking them for things that they cannot give -- until the Day of Judgment. They (the idols) are unaware of what he asks, they can neither hear, see, or act. This is because they are inanimate, senseless stones.”

 

Commentators of Quran has affirmed that the ones who are reffered in these verses of Quran are Idol-gods of Mushrikeen of Makkah, and Idol-gods in general.

Footnotes:

- [1] A Arab Wahhabi issued this edict against me in a meeting. For a similar edict refer to Arabic original: 'Al Hadaya'tus Saniy'yat' [by: Sulaiman bin Sahman Najdi] Urdu translation: 'Tohfa e Wahhabiyah', [by: Ismail Ghaznavi] and from which I translate: “… meaning their this action is Shirk [al Akbar] in every scenario and its permissible to spill the blood of such people … and robbing them of their property is mubah (i.e. permissible)”

- [2] Original: (in, is [to be understand as] mā, ‘only’), altered to: ('in' is to be understand as 'mā' [i.e. ‘only’])[2*] Removed: (in, is [to be understand as] mā, ‘only’), inserted three dots instead.

- [3] A oath taken on idol-god instead of Allah (subhana wa ta'ala) is worship of that idol-god, therefore a oath taken on Idol-god intentionally will warrant Shirk Al Akbar for which a person must re-affirm his belief in Islam with: 'La ila'ha il'Allah, Muhammedur RasoolAllah.' {i.e. There is no god worthy of worship accept Allah, Muhammed is a Rasool from Allah.) In mistake as it is in the context of hadith it will NOT nullify ones Islam but affirmation of Tawheed with words: 'La ila'ha il'Allah.' is to be understood in light of: “If a suggestion from Satan assail thy (mind), seek refuge with Allah ...” [ref: 7:200] Another important point; oaths taken on any other object, being, without polytheistic aqeedah are Haram (i.e. forbidden).

- [4] Even though 6:40-41 are about Mushrikeen of Makkah, and other ayaat are about Jews and the Christians; the inferred point is valid because Shirk of all these groups was same. Note 6:41 uses word “tu'Shrikoon” and verse 9:31 uses “yu'Shrikoon” hence the meaning of words and implications of the words in the context of belief of Jews,Christians and Mushrikeen of Makkah are same therefore inference is valid.

- [5] According to Bible Jesus said to one of his disciples 'Ye of little faith.' and in humor sometimes I address my Wahhabi associates as: 'Ye of little sense.'

- [6] Allah (subhana wa ta'ala) directly instructs Honorable Messenger (sallalahu alayhi was'sallam) to say for education of the Muslims as well as Mushrikeen:"I am forbidden to worship those - others than Allah - whom ye call upon (i.e. tad'una) ...” It means: 'I am [has a human being] forbidden to worshiped those others than Allah – whom you call upon.[because Allah created mankind for His worship]. I will not follow your wain desires: [of Shaytan because inspiration has come to me that your God is the One God (i.e. Allah)] and I have been commanded to bow to the Lord of the Worlds[and in the worship of his Lord, admit no one as partner.]” If the instruction of Allah (subhana wa ta'ala) is understood to be directly for Honorable Prophet (sallalahu alayhi was'sallam) then it instructs to negate in dua (i.e. supplication) the worship of Idol-gods, instead affirm the Tawheed of Allah (subhana wa ta'ala). There are many duas of Honorable Prophet (sallalahu alayhi was'sallam) in which he did this: "la ilaha illal-lahu al-'Azim, al-Halim, la ilaha illal-lahu Rabbu-s-samawati wal-ard wa Rabbu-l-arsh il-azim," [Ref: Bukhari, B75, H357]

- [7] Allah (subhana wa ta'ala) says to mushrikeen that in reality the Idols you created and named after the pious worshipers of Allah (subhana wa ta'ala) are servants, subjects of Allah's kingdom: “Verily those whom ye call upon (i.e. tad'una) besides Allah are servants like unto you: Call upon them, ...” therefore they are like you in the inability to grant anything to anyone, which is supported by: “... and if they were to hear they could not grant it ...” [ref: 35:14]. Another interpretation is that the Mushrikeen are unable to hear the call of Tawheed, Islam, just as the Idols can not hear their prayers: “If you invoke them they will not hear your call; ...” [ref: 35:14] because Mushrikeen are like them (i.e. idols). This interpretation is supported by: “Deaf, dumb, and blind, they will not return (to the path).”[ref: 2:18]

- [8] The question of: "O Jesus the son of Mary! Didst thou say unto men, take me and my mother as gods in derogation of Allah.?" reveals that gathered servants of Allah (subhana wa ta'ala) [i.e. pious people of Nuh alayhis salam, angle-daughters, Uzair, Isa alayhis salam] are being questioned about if they claimed to be gods besides Allah (subhana wa ta'ala).

- [9] Allah (subhana wa ta'ala) states: “And he said: "You have taken instead of Allah (i.e. mindu'nillah) as idols, out of mutual love and regard between yourselves in this life;but on the Day of Judgment ye shall disown each other and curse each other: and your abode will be the Fire, and ye shall have none to help." [ref:Surah Ankabut (29) verse 25]

- [10] Qur’an uses the word abeehi (i.e. father) for Azar who was uncle of Ibrahim (alayhis salam). There are weak ahadith which have reached to the level of talluqi bil qabool which explain that Azar was uncle of Ibrahim (alayhis salam). Its common in Arab culture and in culture of subcontinent that youngsters address their elders with appellations such as father, mother ignoring the factual titles for the elders. Such use of titles is sign of deep love, and respect which youngsters have for their elders.

- [11] Surah Al Maidah (5) Verse 76

- [12] Surah Al A'raf (7) Verse 197

- [13]Surah Al Furqan (25) verse 3

- [14]Surah Ankabut (29) verse 25

- [15] Iblees (i.e. Satan) is reffered as Jinn in this verse of Quran: “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 as protectors rather than Me? And they ...” [ref: 18:5]

- [16] Sahih Muslim, Book 39, Hadith 6757: “Abdullah b. Mas'ud reported that Allah's Messenger (may peace be upon him) said: There is none amongst you with whom is not an attache from amongst the Jinn (devil). They (the Companions) said: Allah's Messenger, with you too? Thereupon he said: Yes, but Allah helps me against him and so I am safe from his hand and he does not command me but for good.”

- [17] Attribute of Allah (subhana wa ta'ala) given to shaytaan is mentioned here: "If not Him, ye worship nothing but names which ye have named,- ye and your fathers,- for which Allah hath sent down no authority: the command is for none but Allah. He hath commanded that ye worship none but Him: that is the right religion, but most men understand not ...”[Surah Yusuf (12) Verse 40] The command here means the authority to legislate religion, and in the context of verse it means right to declare who should be worshiped, and who should be taken as Ilah (i.e. god), this is Allah's (subhana wa ta'ala) right alone. Allah (subhana wa ta'ala): excercising his right had commanded: “He hath commanded that ye worship none but Him: that is the right religion, ...”And if right of legislating religion, and declaring who is God, and worship is given to another (i.e. shaytaan), or accept what Shaytaan has legislated as part of deen then you have taken shaytaan as Ilah (i.e. god) beside Allah (subhana wa ta'ala).

- [18] Prophet of Allah (sallalahu alayhi was'sallam) foretold that near the end of time Allah (subhana wa ta'ala) will send a musky wind which will take the life of anyone who have iota, or mustard seed size faith in their heart the people left behind will revert to idolatry when shaytan will incite them to it: “... I heard Allah's Messenger (may peace be upon him) as saying: Only the wicked people would survive and they would be as careless as birds with the charactertistics of beasts. They would never appreciate the good nor condemn evil. Then the satan would come to them in human form and would say: Don't you respond? And they would say: What do you order us? And he would command them to worship the idols but, in spite of this, they would have abundance of sustenance and lead comfortable lives. Then the trumpet ...” [ref: Muslim B 41, H 7023]

- [19] Here the inability to help mentioned is bidh'dhaat, meaning they are unable to help by their ownselves but with permission of Allah (subhana wa ta'ala) they can help. Also the verse means that they as gods do not posses any ability to help, remove distress. As a creation of Allah (subhana wa ta'ala) and as Muslims the Jinn and Isa (alayhis salam) can help bi'iznillah, they can beseech Allah (subhana wa ta'ala) to ward off evil from believers.

- [20] Idols of these pious worshippers of Allah (subhana wa ta'ala) were made and later taken to be gods beside Allah (subhana wa ta'ala).

- [21] Surah Al Jinn (72) Verse 1: “Say, [O Muhammad], "It has been revealed to me that a group of the jinn listened and said, 'Indeed, we have heard an amazing Qur'an.(2) It guides to the right course, and we have believed in it. And we will never associate with our Lord anyone.”

- [22] According to the Tafsir of verse 56 and in context of the verse 57 Uzair was a pious man who had been elivated to level of being son of Allah (subhana wa ta'ala). Allah (subhana wa ta'ala) knows better!

- [23] Wahhabi's may argue: 'The dead can not hear therefore the verse also refers to the deceased, and those who make Tawassul of the Awliyah.' To put it bluntly, the Awliyah are Idols dead, lifeless, unable to hear, or see, or grant anything to anyone, and Muslims who make Tawassul of Awliyah are Mushirkeen. To apply verses of Qur’an which were revealed about Idols as well as Mushrikeen on Awliyah who have passed away and Muslims is rebellion against teaching of Islam. Prophet (sallalahu alayhi was'sallam) knew that Khawarij would do this so he quoted what Allah (subhana wa ta'ala) said: “… and My slave keeps on coming closer to Me ... till I love him, … so I (i.e. Allah) become his sense of hearing with which he hears, and his sense of sight with which he sees, and his hand with which he grips, and his leg with which he walks; and if he asks Me, I will give him, and if he asks My protection (Refuge), I will protect him; ...” [Ref: Bukhari, B76, H509] and because there is no death for Allah (subhana wa ta'ala) there is no death for Wali's sight, hearing, walking, gripping, there is no ceasing of his beseeching Allah (subhana wa ta'ala). Note Allah (subhana wa ta'ala) literally does not become part of his creation (i.e. eyes, ears, hands, feet) its metaphoric expression of supernatural (i.e. Karamati) abilities which Allah (subhana wa ta'ala) grants a Wali. Another reason for Allah (subhana wa ta'ala) stating that He becomes, eyes, ears, hands, feet, is to convey that as His attributes are not effected by time so do the supernatural attributes of Wali's do not cease after their death. Khidr (alayhis salam) a Wali of Allah who lived in the time of Musa (alayhis salam) will expose Dajjal's reality. When Dajjal kills him and then restores his life he will turn around and say: “... By Allah, I had no better proof of the fact (that you are a dajjal) than at the present time (that you are actually so). The dajjal would then make an attempt to kill him (again) but he would not be able to do that. Abu Ishaq reported that it was Said: That person would be Khadir (Allah be pleased with him).” [Ref: Muslim, B41, H7017] I have personally observed as well as of countless other Muslims observed that bodies of pious believers do not decay, a true Wali's body remains as it was in life. Even though Khidr (alayhis salam) has passed away centuries ago he has eyes with which he sees, ears with which he hears, and hands with which he holds, and feet with which he walks. Another example is of Musa (alayhis salam) performing Salah in his grave, in fact all the Ambiyah (alayhis salam) had passed away, but in their graves they are alive, they possess seeing eyes, hearing ears, holding hands, walking feet, and nothing is restricted for them. In fact fulfillment of the promise which Allah's (subhana wa ta'ala) had secured from Ambiyah on Misaqun nabiyeen was when he Prophet lead the Ambiyah (alayhis salam) in prayers, all the Ambiyah (alayhis salam) gathered in Masjid Al Aqsa in support of Messenger (sallalahu alayhi was'sallam) to aid him. Conclusion is that once a human has earned nearness to Allah (subhana wa ta'ala) Nabi or Wali regardless after his death his barzakhi life is real has life of this world, with body and all the purified attributes. They hear, see, hold, walk and beseech Allah (subhana wa ta'ala) in worship, and their karamati abilities which Allah (subhana wa ta'ala) granted them in their life do not cease even after their death. And if they wish they can aid in time of difficulty, or like Khidr (alayhis salam) expose the reality of enemy of Islam (i.e. Dajjal).
 

- [24] In the original translation the phrase: “... pray unto ...” was used, and the word 'pray' is associated with worship in English language. Therefore the translation of yad'u to pray would eliminate the valid basis for Tafsir of yad'u. Only reason it would require Tafsir is if yad'u was translated literally: “... call unto ...” and the word worship was interpretation of yad'u (i.e. call unto, call upon).

 

- [25] As it was translated it was hard to comprehend what was being said without detective work. Edited so the Tafsir is bit more clear.

Introduction ToWahhabi-Khariji Methodology:

- The Salafi's/Wahhabi sect of Khariji's differs from the original Khariji heresy in many ways, in belief, in fiqh, but fundamental principles, methodology they are united. They make takfir of Muslims branding them as Mushrikeen but not judging by the aqeedah which is professed by the person instead they determine the aqeedah from actions. Proof of this is that Khariji's did not approve the actions of Hadhrat Ali (radiallah ta'ala anh) of appointing a arbiter between himself and Hadhrat Amir Muawiya (radiallah ta'ala anh). They deduced that Allah (subhana wa ta'ala) is Judge therefore attributing, accepting, a human as judge would be attributing a partner in Dhaat, Sifaat, Afhaal of Allah (subhana wa ta'ala). Armed with this reasoning, the Khariji's declared Hadhrat Ali (radiallah ta'ala anh) and other Sahabah as non-believers, polytheists; the Khawarij dismissed their aqeedah of Tawheed of Allah (subhana wa ta'ala). They also allowed exceptions to their this rule that Allah (subhana wa ta'ala) is only judge based on evidence of certain verses of Quran[1] but apart from these exceptions all other cases of arbitration were considered Shirk Al Akhbar by them. Also the Khariji's determined the aqeedah of a Muslim from his actions; a example of this is issue of acting on prohibited things (i.e drinking alcohol, gambling) based on your these actions they would judge you to be disbeliever because of the ayaat which prohibit alcohol and gambling.[2] These principles are selectively employed by the modern day inheritors of Khariji tradition, the Wahhabi, and their sub-sects.[3] To justify their Takfir of Muslims they use verses which were revealed about the Mushrikeen, their worship of idols, and their idol gods.[4]

Wahhabi Methodology Against Ahlus Sunnah:

- Wahhabi's believe and preach that the polytheists of Makkah believed the idols they worship are of pious people/worshippers of previous generations. Who they called upon for aid [as an act worship] and for this reason they were declared as Mushrikeen by Allah (subhana wa ta'ala). They further argue since the Awliyah-Allah of Ummah of RasoolAllah (sallalahu alayhi was'sallam) are like the pious worshippers belonging to the Ummah of Nuh (alayhis salam) who were invoked for aid by Mushrikeen. Therefore the Awliyah-Allah of Ummat of RasoolAllah (sallalahu alayhi was'salam) who are called upon for aid are idols therefore these verses refer to them:

Surah Yunus (10) Verse 106: "And do not call [mindunillah] besides Allah that which will not harm you or benefit you."

Surah Al Maidah [5] Verse 76: Say: "Will ye worship [mindunillah] besides Allah, something which hath no power either to harm or benefit you? But Allah,- He it is that heareth and knoweth all things."

Surah Nahl [16] verse 20: “Those whom they invoke [mindunillah] against Allah have not created anything, but are themselves created.“

Based on this half baked truth they quote verses which were revealed about idols, as well as revealed about the actions of Mushrikeen; and apply them to Muslims in order to justify their takfir of Muslims. They argue their cases in similar words to this:'Since you sufi's make tawassul of Awliyah-Allah; your seeking of help from them is sign of their worship, because these verses refer to dua; dua is worship. Therefore you people are Mushrikeen, apostates, idols worshipers, grave worshipers.'

Half Wahhabi Truth & Full Sunni Truth:

- The Mushrikeen believed in godhood of saliheen; godhood of Idols, and this belief is being blurred with Wahhabi distorted version which propagates that: 'Mushrikeen believed the idols they invoke are of Saliheen'. Note by telling half truth the Wahhabi can quote verses revealed about Mushrikeen/idols and apply their hokum on Muslims. If they told the whole truth: 'Mushrikeen believed the idols/saliheen they invoke are gods.' then their basis of Takfir of Muslims:'The polytheists invoked the idols of saliheen for aid and for this reason they were declared Mushrikeen by Allah (subhana wa ta'ala).'  would be without weight. If the Khariji-Wahabi's accurately inform people of the belief of Mushrikeen it will become apparent to even laymen that mushrikeen were not guilty of Shirk for seeking assistance from idols, but they were guilty of Shirk because they believed these idols to be their gods.

Also if they applied the hokum of verses on Muslims which were revealed about Mushrikeen/idols without blurring the clear distinctions between the belief of Muslimeen and Mushrikeen they would reveal to their own the nature of their Khariji methodology. So this blurring of aqeedah of Mushrikeen is not only to serve as a basis for attacking the members of Ahle Sunnat, but its a protective barrier put in place by iblees to prevent the Khariji-Wahabis from realizing that they are Khariji's in methodology.

Mindu'nillah Explained Within Context Of Quran:

- Allah (subhana wa ta'ala) makes mentions something in a verse and then adds detail to it another verse. In these three verses Allah subhana wa ta'ala hints at the gods of Mushrikeen the idols:

"And do not call [mindunillah] besides Allah that which will not harm you or benefit you."

"Will ye worship [mindunillah] besides Allah, something which hath no power either to harm or benefit you? But Allah,- He it is that heareth and knoweth all things."

Those whom they invoke [mindunillah] against Allah have not created anything, but are themselves created.“

Then explicitly reveals the identity of mindu'nillah, the gods of Mushrikeen in the fallowing verse of Quran. Similarly Allah (subhana wa ta'ala) states:

Surah Al Furqan (25) verse 3:“Yet have they taken mindu’nillah gods that can create nothingbut are themselves created; that have no control of hurt or good to themselves; nor can they control death nor life nor resurrection.“

Tafsir Of Mindu'nillah In Quranic Context:

- The story of Ibrahim (alayhis salam) mentioned in the Quran is essential to the understanding of the three verses:

Surah Al Anbiyah (21) Verse 57: "And by Allah, I have a plan for your idols - after ye go away and turn your backs". (58) So he broke them to pieces, (all) but the biggest of them, that they might turn (and address themselves) to it. (59) They said, "Who has done this to our gods? He must indeed be some man of impiety!" (60) They said, "We heard a youth talk of them: He is called Abraham." (61) They said, "Then bring him before the eyes of the people, that they may bear witness." (62) They said, "Art thou the one that did this with our gods, O Abraham?" (63) He said: "Nay, this was done by - this is their biggest one! ask them, if they can speak intelligently!" (64) So they turned to themselves and said, "Surely ye are the ones in the wrong!" (65) Then were they confounded with shame: (they said), "Thou knowest full well that these (idols) do not speak!" (66) (Abraham) said, "Do ye then worship, besides Allah, things that can neither be of any good to you nor do you harm? (67) "Fie upon you, and upon the things that ye worship besides Allah. Have ye no sense?"

Note that Ibrahim (alayhis salam) referring to the Idol-gods states: "Do ye then worship [mindu'nillah] besides Allah, things that can neither be of any good to you nor do you harm?" We learn two essential facts one; that mindu'nillah cannot harm or benefit, two; based on the context of story of Ibrahim (alayhis salam) mindu'nillah are the Idols which have been taken as gods and worshiped. Now going back to the two verses; it becomes clear that these two verses present the gist of Ibrahim (alayhis salam) story: "And do not call [mindunillah] besides Allah that which will not harm you or benefit you." and "... something which hath no power either to harm or benefit you?" And this makes it crystal clear that mindu'nillah (i.e. besides Allah) mentioned in the above two verses are none other then the Idol-gods of Mushrikeen.

- Allah (subhana wa ta'ala) states:

Surah Al Hajj (22) Verse 73: "O mankind! A similitude has been coined, so listen to it (carefully): Verily, those on whom you call besides Allah, cannot create (even) a fly, even though they combine together for the purpose. And if the fly snatches away a thing from them, they will have no power to release it from the fly. So weak are (both) the seeker and the sought. They have not estimated Allah His rightful estimate. Verily, Allah is All-Strong, Almighty."

Surah Nahl (16) verse 17: "Is then He, Who creates as one who creates not? Will you not then receive admonition?"

Surah Fatir (35) verse 40: “Say: "Have ye seen (these) Mindu'nillah 'Partners' of yours whom ye call upon. Show Me what it is they have created in the (wide) earth. Or have they a share in the heavens? Or have We given them a Book from which they (can derive) clear (evidence)?- Nay, the wrong-doers promise each other nothing but delusions.“

The identity of 'mindu'nillah' was revealed verse:

Surah Ankabut (29) verse 25: “And he said: "You have taken instead of Allah (i.e. mindu'nillah) as idols, out of mutual love and regard between yourselves in this life; but on the Day of Judgment ye shall disown each other and curse each other: and your abode will be the Fire, and ye shall have none to help."

Surah Al Furqan (25) verse 3:“Yet have they taken mindu’nillah gods that can create nothing but are themselves created; ..."

From this we can conclude that mindu'nillah referred in the verses are idols which are believed to be gods by Mushrikeen.

- Mushrikeen believed their gods hear the words spoken in their praise, or against them hence they become please/displeased; their pleasure earns reward and displeasure punishment. With in the context of punishment Mushrikeen are recorded in Quran their idol-gods will cause harm to Prophet (sallalahu alayhi was'salam) if he is persistent on disparaging them:

Surah Hud [11] Verse 54:"We say nothing but that (perhaps) some of our gods may have seized thee with imbecility."He said: "I call Allah to witness, and do ye bear witness, that I am free from the sin of ascribing, to Him."[5]

Surah Az-Zumar (39) Verse 36: “Is not Allah enough for his Servant? But they try to frighten thee with other (gods) besides Him! for such as Allah leaves to stray, there can be no guide.”

It was in response to such claims of Mushrikeen that Allah (subhana wa ta'ala) revealed the above verses:

Surah Yunus (10) Verse 106: "And do not call [mindunillah] besides Allah that which will not harm you or benefit you."

Surah Al Maidah [5] Verse 76: "Will ye worship [mindunillah] besides Allah, something which hath no power either to harm or benefit you? But Allah,- He it is that heareth and knoweth all things."

Refuting the claims of Mushrikeen by stating these Idols do not have ability to harm or benefit anyone, or cause death or give life to anyone, they create no one but them selves are created, and in another verse Allah (subhana wa ta'ala) explicitly states:

Surah Al A'raf (7) Verse 195: "Have they feet to walk with? Or hands to lay hold with? Or eyes to see with? Or ears to hear with? Say: "Call your partners (of Allah) scheme (your worst) against me, and give me no respite!"

The verse refutes the belief of polytheists that idol-gods, and explicitly stated that they do not posses hearing ears, they do not posses seeing eyes, they do not have holding hands, and they do not have walking feet, so they can not hear what is asked them in prayers, nor they hear anything else said against them, in other words the idol-gods of Mushrikeen do not have any of the attributes which they have attributed to them therefore the threat of punishment by these dead lifeless idols is vain.

What Mufassireen Have Stated About These Verses:

Alhamdulillah servant’s explanation of the Quranic verses is more then sufficient to refute the batal Khariji creed of Wahabiya, but its important that I go extra mile to ensure that those with blackened hearts have no excuse on the day of judgment.

* Surah Yunus (10) Verse 106: "And do not call [mindunillah] besides Allah that which will not harm you or benefit you."

Tafsir Ibn Abbas: (And cry not) worship not, (beside Allah, unto that which cannot profit thee) in the life of this world or in the Hereafter if you were to worship it (nor hurt thee) if you did not worship it, (for if thou didst so) for if you worshiped it (then wert thou of the wrong-doers) of those who harm themselves.

Tafsir Al Jalalayn: "and do not call upon, [do not] worship, besides God, that which can neither profit you, should you worship it, nor hurt you, should you not worship it; for if you do, this, hypothetically speaking, then you will surely be of the evildoers."

Imam Jalal Ud Din Suyuti (rahimullah alayhi ta'ala) Tafsir clarifies this ayaat refers to he Mushrikeen invoking mindu'nillah in worship, but he does not explicitly state whom did the Mushrikeen worshiped. Allah (subhana wa ta'ala) quotes Mushrikeen:

Surah Ash'Shura (26) Verse 71: "They said: "We worship idols and we remain constantly in attendance on them."

Also Allah (subhana wa ta'ala) has stated in Quran about Mushrikeen:

Surah Al Ankabut (29) Verse 17:"For you worship Idols besides Allah, and ye invent falsehood. The things that ye worship besides Allah (i.e. mindu'nillah) have no power to give you sustenance: then seek ye sustenance from Allah, serve Him, and be grateful to Him: to Him will be your return."

Tafsir Ibn Kathir: "Allah, the Exalted, says to His Messenger, Muhammad , `Say: O mankind! If you are in doubt about the correctness of that which I have been sent with the Hanif (monotheism) religion - the religion which Allah has revealed to me -- then know that I do not worship those whom you worship besides Allah. Rather, I worship Allah alone, ascribing no partners to Him. He is the One Who causes you to die just as He gives you life. Then, unto Him is your final return. If the gods that you call upon are real, I still refuse to worship them. So call upon them and ask them to harm me, and you will see that they can bring no harm or benefit. The only One Who holds the power of harm and benefit in His Hand is Allah alone, Who has no partners.'"

Ibn Kathir makes it clear Surah Yunus Verse 106 refers to the gods of Mushrikeen, the Idols which the Mushrikeen worshiped.

* Surah Nahl (16) verse 20:“Those whom they invoke [mindunillah] against Allah have not created anything, but are themselves created.“

Tafsir Ibn Abbas: (Those unto whom they cry) they worship (beside Allah created naught) they cannot create anything like Our creation, (but are themselves created) they are themselves carved.

Tafsir Al Jalalayn: And those whom you invoke (tad‘ūna, or read yad‘una ‘they invoke’) besides God, namely, the idols, do not create anything, but are themselves created, fashioned from stones and other [materials].

Tafsir Ibn Kathir: "Then Allah tells us that the idols which people call on instead of Him cannot create anything, they are themselves created, as Al-Khalil (Ibrahim) said: "Do you worship that which you (yourselves) carve While Allah has created you and what you make!'' [37:96]

Hadhrat Ibn Abbas (radiallah ta'ala anh) states: "... but are themselves created." means "they are themselves carved" and Imam Jalal Ud Din Suyuti (rahimullah alayhi ta'ala) states about the same part of verse: "... fashioned from stones and other [materials]." he also states explicitly mindunillah whom the Mushrikeen invoke are the idols. Ibn Kathir explicitly states: "... the idols which people call on instead of Him cannot create anything, they are themselves created, ..." Ibn Kathir makes reference to Hadhrat Ibrahim Khalilullah (alayhis salam) where he questioned his father. What exactly did Hadhrat Ibrahim's (alayhis salam) Ummah and his father believe about Idols, its revealed in the fallowing verse:

Surah Al An'am (6) Verse 74: "Lo! Abraham said to his father Azar: "Takest thou idols for gods? For I see thee and thy people in manifest error."

The three verses discussed in this article were revealed about all the Idol-gods, out of which some were made and named after the names of pious people of Nuh (alayhis salam) therefore the verses can only refer to the Idols of these people and not directly be applied to the pious people. The Awliyah-Allah are not the Idols hence application of verses which are about mindu'nillah on Muslims by Khariji-Wahabi's only certify their deeper roots of Khariji'at.

Methodology Of Ahle Sunnat:

- These verses refer to actions of Mushrikeen, pacifically Mushrikeen invoking, making dua to their Idols/gods, hence indeed these verses refer to worship of Idols/gods of Mushrikeen. They became Mushrikeen due to the aqeedah of godhood of their idols and not by worshiping them, in fact the Mushrikeen would remain upon Shirk even if they did not worship these idols/gods that’s because they believed idols to be gods, as partners with Allah. There is no equality in aqeedah of Ahle Sunnat Wal Jammat which we hold about Awliyah-Allah, and the aqeedah which the Mushrikeen had about their idols. The mushrikeen took their idols as gods and worshiped them as gods, where as the members of Ahle Sunnat Wal Jammat have aqeedah that Awliyah-Allah the living ones, the dead ones are all human beings in all aspects but bi'iznillah (i.e. permission) ta'ala they help not as gods but as servants of Allah (subhana wa ta'ala).

Mushrikeen would remain Mushrikeen even if they abstained from all form of worship of idols, and members of Ahle Sunnat Wal Jammat if they abstained from the disputed form of Tawassul they would be muwahideen even in Wahhabi understanding. From this we conclude that Shirk is not judged on actions but judged on basis of belief, therefore we can not determines ones aqeedah based on actions which have similarity to actions of Mushrikeen and label the person as Mushrik by using verses which were revealed for Mushrikeen. No Wahhabi can argue members of Ahle Sunnat Wal Jammat are Mushrikeen if we abstain from disputed form of Tawassul, and no Wahhabi can prove the Mushrikeen those who abstained from worship of idols were Muwahideen. The Mushrikeen believed in many gods, they attributed partners with Allah (subhana wa ta'ala) in his Dhaat, and alhamdulillah we the Sunni's do not associate with Allah a partner in His Dhaat, Sifaat Afhaal. We believe Allah is without a partner, which the Mushrikeen attributed to Allah in form of many idol-gods. Since there is no absolute similarity in aqeedah there is no Shirk. Certainly without aqeedah of godhood of Awliyah-Allah, asking of aid directly from a Wali or with Wasilah of a Wali from Allah can not be interpreted to mean worship, because fundamental requirement in act of worship is belief in X-deity as god. Without this fundamental requirement one can ask from a person, idol, sheep, without implying worship, but with the belief X-person is god, partner of god, even asking for a glass of water can be termed as worship with the condition that the one asking is asking in respect. Important point to note, regardless of if he asks or not, with intention of worship or without, with respect or without, the person will be Mushrik kaffir for believing in a creation to be god.

Exposing The Trickery Of Khariji-Wahabi Shayateen:

- This practice of Khariji-Wahabi's of using verses which were revealed about the Mushrikeen, as well as about their Idols, gods and making Takfir of Muslims was addressed by Hadhrat Abdullah Ibn Umar (radiallah ta'ala anh). He accurately, pacifically connected this practice with the Khawarij:

Sahih Al Bukhari, Volume 9, Page 49, Chapter 6: Killing The Khawarij ... and the Mulhidun (heretical) after the establishment of firm proof against them:"And the statement of Allah: 'Allah will not mislead a people after He has guided them, until He makes clear to them what to avoid.' [9:115] And Ibn Umar used to consider them (the Khawarij and the Mulhidun) the worst of Allah's creatures and said: "These people took some[6] verses that had been revealed concerning the disbelievers and interpreted them as describing the believers."[7]

About the same people Prophet (sallalahu alayhi was'salam) also stated:

Sahih Muslim, Book 5, Hadith 2335: "Abu Dharr reported Allah's Messenger (may peace be upon him) as saying: Verily there would arise from my Ummah after me or soon after me a group (of people) who would recite the Qur'an, but it would not go beyond their throats, and they would pass clean through their religion just as the arrow passes through the prey, and they would never come back to it. They would be the worst among the creation and the creatures. Ibn Samit (one of the narrators) said: ..."

From this we deduce the methodology of Wahabi's is Khariji in nature, primarily because they apply the hokum of verses revealed for Mushrikeen/idols on Muslims, they make takfir of Muslims, and to achieve the objective they deliberately/ignorantly use verses of Quran which were revealed about Mushrikeen. In this case surah Yunus106, surah Maidah Verse 76, surah Nahl verse 20, were used for Takfir of Muslims.

Conclusion:

- The verse: "And do not call besides Allah that which will not harm you or benefit you." and verse: “Those whom they invoke against Allah have not created anything, but are themselves created.“both were revealed about the idol gods of Mushrikeen of Makkah, also idols in general and about Mushrikeen worshiping their idol gods. Therefore one who interprets them in a fashion to make it possible to make takfir of Muslims is Khariji. Note their false takfir of members of Ahlus Sunnah Wal Jammah returns to them, and in light of RasoolAllah (sallalahu alayhi was'salam) statement: "... and they would pass clean through their religion just as the arrow passes through the prey, and they would never come back to it."[8] the kuffr, the apostasy of Khariji-Wahabi's is certain[9], for them blessed law has pronounced death sentence.[10]

- Shirk of people of Makkah was they attributed gods as partners to Allah (subhana wa ta'ala) and not has Wahabi's assert. Therefore if a Wahhabi believes that Idols were of saliheen while negating/rejecting the godhood of these idols, or negating/rejecting that Mushrikeen had aqeedah of godhood of the people/objects whom these idols represent such a person is without doubt a kaffir[11] because there are many verses which explicitly state that Mushrikeen took their Idols as gods beside Allah.

Wama Alayna Ilal Balaghul Mubeen.
Muhammed Ali Razvi
================

Footnotes:
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- [1] Exceptions based on verse 33:36, 4:59, 4:65 etc.

- [2] Ahle Sunnat judges aqeedah, belief not based on actions rather affirmation of belief with tonge, therefore the people who drink alchahol, gamble would not be kaffir until they reject the verses, or consider them halal even after exhortion is made to them, if they partake in these haram activies with belief these are haram then they are sinners. In Kharijism it would amount to kuffr, but wahabis make exception to this like Ahle Sunnat.

- [3] The Deobandi Hayati, Deobandi Mamati, Ahle Hadith, Usmani, Wahhabi and others …

- [4] First paragraph is written deliberately in ambiguous fashion to convey widest meanings possible, so please study it carefully.

- [5] Allah's (subhana wa ta'ala) sunnah is to relate to incidents of past (i.e. 11:54) to explain the current, threat to Hazrat Ibrahim's (alayhis salam) by Mushrikeen is mentioned to indicate previous Prophets were threatened in a similiar fashioned. Allah (subhana wa ta'ala) relates the stories of past because they had relevence to the events taking place in the life of Prophet (sallalahu alayhi was'salam) hence the threat of idols punishing Prophet (sallalahu alayhi was'salam).

- [6] Literally Arabic translates to:"... people took verses that had ..." but Mohsin Khan in his translation added word: "... people took some verses that had ...". Its a educated insertion, rather then distortion, but a insertion we can do without.

- [7] Translation: Dr, Mohammad Mohsin Khan, Islamic Unversity, Al Medina Al Munauwara.

- [8] This is true because all Khariji's, and their modern theological decendants the Wahabi's make takfir of Muslims, false takfir returns, therefore it will nullify their iman, even after firm practice of Islam.

- [9] But we hold the Takfir back until their kuffr becomes manifest.

- [10] Death sentence for Khariji is from beloved Messenger of Allah (sallalahu alayhi was'salam), but sharia prohibits taking of the law into our own hands. The hokam of killing khawarij is for the leader, khalifah, otherwise we oppose them with preaching, writting against them but if they rebell and opress then in defence its permissible to fight them.

- [11] Only informing of the hokam of sharia so by knowing how serious the issue is people might ponder deeply and repent, therefore its not takfir. Only when absolutely every effort is made to explain, and after when it becomes clear that wahabi rejects/negates this belief after fully understanding the issue then a legitamit takfir can be made, even then its best to avoid it if he performs Salah, and recites Shahadah.

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Introduction:

The murder of governor Salman Taseer by elite security forces personnel Ghazi e Millat Malik Mumtaz Qadri {Allah be pleased with him} has once again brought the issue of blasphemy law in dispute. Secularist theologians such as Javed Ahmad Ghamdi have attempted to discredit the very existence of the Law which permits, and instructs the spilling of the blood of a individual who insults Messenger of Allah {sallalahu alayhi was'salam}.

Khadam will not delveo discussion about weather the murder of Salman Taseer was justified or not, but rather explain in the light of Qur’an Ahadith the punishment which is meted to those who insult Prophet Muhammed {sallalahu alayhi was'salam}.

Quran On Punishment For One Who Insults RasoolAllah:

Those who wage war on Allah, and RasoolAllah {sallalahu alayhi was'salam}, and those who rebel against the rulers in the country of Muslims, Allah says punish them in fallowing ways:

* Surah Maidah {5} Verse 33: “The recompense of those who wage war against Allah and His Messenger and do mischief in the land is only that they shall be killed or crucified or their hands and their feet be cut off on the opposite sides, or be exiled from the land. That is their disgrace in this world, and a great torment is theirs in the Hereafter.”

Waging of war on Allah and Messenger of Allah {sallalahu alayhi was'salam} also means maligning them. In another verse Allah subhana wa tallah states that those who malign Allah his Messenger {sallalahu alayhi was'salam}, Allah has cursed them in this world and in Hereafter:

* Surah Al Ahzab {33} Verse 57: "Lo! those who malign Allah and His messenger, Allah hath cursed them in this world and the Hereafter, and hath prepared for them the doom of the disdained"

Allah subhana wa tallah continues, that those who malign the believe women and men they are guilty of slander, if they also don’t stop spreading false rumors, then they will not be allowed to stay, but they will be:

* Surah Al Ahzab {33} Verse 61: "Accursed, they will be seized wherever found and slain with a (fierce) slaughter.”

In other words if they don’t stop malign Allah, RasoolAllah {sallalahu alayhi was'salam}, Muslim men, women, don’t stop spreading rumors, then Allah will instruct the Sahabah {alayhi ridwan} to arrest them and kill them painfully.

Sahabah Are Role Models Of Muslims:

- Before I move to Hadith on this subject it is important that the foundation of Sahabah's {alayhi ridwan} action is laid down so the readers fully grasp the importance of Ahadith in light of Quran.

- Allah subhana wa tallah states in the Quran, when Munafiqeen {i.e. hypocrite 'Muslims'} that believe as the Sahabah {alayhi ridwan} have believed in Allah, RasoolAllah, Quran, Islam, they the Munafiqeen say do we believe like the foolish Sahabah {al ayazbillah}:

* Surah Al Baqarah {2} Verse 13: “When it is said to them: "Believe as the others believe:" They say: "Shall we believe as the fools believe?" Nay, of a surety they are the fools, but they do not know.”

Allah subhana wa tallah states that those who do not believe as the Sahabah {alayhi ridwan} believed they are the ones who are fools. In another verse of Quran Allah subhana wa tallah states that if the Munafiqeen believed as you the Sahabah {alayhi ridwan} believe then they are rightly guided, but if they turn their backs to your manner of belief then they are in opposition to Islam, Allah, Quran, RasoolAllah {sallalahu alayhi was'salam}:

* Surah Al Baqarah {2} Verse 137: "So if they believe in the like of that which you believe, they are rightly guided, but if they turn away, then they are only in opposition. So Allah will suffice you against them. And He is the All-Hearer, the All-Knower."

This also points out that Sahabah {alayhi ridwan} are rightly guided, and only fools will not believe, act, as they the Sahabah {alayhi ridwan} do, and if they turn away then they are in opposition to Sahabah's {alayhi ridwan} path.

- Allah subhana wa tallah addressing the Muslims at the time of RasoolAllah {sallalahu alayhi was'salam} states:

* Surah Al Imran {3} 104: “Let there arise out of you a band of people inviting to all that is good, enjoining what is right, and forbidding what is wrong: They are the ones to attain felicity.”

Sahabah {alayhi ridwan} are the people who enjoin the good, and forbid what is unislamic, against Quran and Sunnah of RasoolAllah {sallalahu alayhi was'salam}, and for this Allah declares:

* Surah Al Imran {3} Verse 110: "You are the best of peoples ever raised for mankind, you enjoin good and forbid evil, and you believe in Allah."

Sahabah {alayhi ridwan} are the best of the people ever raised from mankind because they forbid the wrong in accordance with the Quran and Sunnah, and encourage the good in light of Quran and Sunnah.

- From Quran we learn that Sahabah {alayhi ridwan} are the best of the people who enjoin what is good and forbid what is wrong, they are the rightly guided people, and believing in Islam, and acting on Islam as they have done is the right guidance, and only the foolish will oppose them. Also Allah subhana wa tallah quotes the Munafiqeen: "Shall we believe as the fools believe?" from this we learn that those who adhere to Quranic teachings, and adhere to Islam correctly they are mocked, ridiculed, by those who are in opposition to Islam, because the Munafiqeen said Sahabah {alayhi ridwan} are fools for believing in Islam the way they do.

Sahabah On Punishing The Instituters Of Prophet:

- There were two polytheist singing girls, who would recite insulting poetry against Prophet Muhammed {sallalahu alayhi was'salam}, one of them was arrested and killed by RasoolAllah {sallalahu alayhi was'salam} and other escaped and converted to Islam:

* Sunan Abu Dawood, Book 14, Hadith 2678: “Narrated Sa'id ibn Yarbu' al-Makhzumi: The Prophet {sallalahu alayhi was'salam} said: on the day of the conquest of Mecca: There are four persons whom I shall not give protection in the sacred and non-sacred territory. He then named them. There were two singing girls of al-Maqis; one of them was killed and the other escaped and embraced Islam.”

This happened during the life time of Prophet Muhammed {sallalahu alayhi was'salam}, and on his instructions.

- A man owned a slave girl with whom he had children, she use to abuse and disparage Messenger of Allah {sallalahu alayhi was'salam}, upon his repeated requests to stop this and her failure to stop, he stabbed her to death, after which he presented the case to Messenger of Allah {sallalahu alayhi was'salam}:

* Sunan Abu Dawood, Book 38, Hadith 4348: “Narrated Abdullah Ibn Abbas: A blind man had a slave-mother who used to abuse the Prophet {sallalahu alayhi was'salam} and disparage him. He forbade her but she did not stop. He rebuked her but she did not give up her habit. One night she began to slander the Prophet {sallalahu alayhi was'salam} and abuse him. So he took a dagger, placed it on her belly, pressed it, and killed her. A child who came between her legs was smeared with the blood that was there. When the morning came, the Prophet {sallalahu alayhi was'salam} was informed about it. He assembled the people and said: I adjure by Allah the man who has done this action and I adjure him by my right to him that he should stand up. Jumping over the necks of the people and trembling the man stood up. He sat before the Prophet {sallalahu alayhi was'salam} and said: Apostle of Allah {sallalahu alayhi was'salam}! I am her master; she used to abuse you and disparage you. I forbade her, but she did not stop, and I rebuked her, but she did not abandon her habit. I have two sons like pearls from her, and she was my companion. Last night she began to abuse and disparage you. So I took a dagger, put it on her belly and pressed it till I killed her. Thereupon the Prophet {sallalahu alayhi was'salam} said: Oh be witness, no retaliation is payable for her blood.”

From this Hadith we learn that Messenger of Allah {sallalahu alayhi was'salam} did not punish the Sahabi for what he did, secondly if the punishment which the Sahabi meted out to the slave girl was not right then RasoolAllah {sallalahu alayhi was'salam} would have punished the Sahabi as well as inform of the correct punishment for those who insult Prophet Muhammed {sallalahu alayhi was'salam}.

- Hazrat Ali {radiallah tallah anh} narrates, a Jewish woman use to abuse Prophet Muhammed {sallalahu alayhi was'salam} and a Sahabi strangled her for her crime:

* Sunan Abu Dawood, Book 38, Number 4349: Narrated Ali ibn Abu Talib:A Jewess used to abuse the Prophet {sallalahu alayhi was'salam} and disparage him. A man strangled her till she died. The Apostle of Allah {sallalahu alayhi was'salam} declared that no recompense was payable for her blood.

Payment of recompense is in two ways, either eye for an eye, or paying of blood money, Prophet of Allah {sallalahu alayhi was'salam} declared that neither of the two are required, in other words the Sahabi is without blame, because he acted on the Sharia.

- During the Khilafat of Hazrat Abu Bakr Sadeeq {radiallah tallah anh} a man insulted him in presence of Hazrat Abu Barzah {radiallah tallah anh} seeked permission from Hazrat Abu Bakr Sadeeq {radiallah tallah anh} to kill the insulter. After this Hazrat Abu Bakr {radiallah tallah anh} retreated to the room and angered disapeared, and called Hazrat Abu Barzah {radiallah tallah anh} inside and told him that it is not permitted for the blood of a Muslim to be spilled if he insults another person, but this is only permitted if someone was to insult the Messenger of Allah {sallalahu alayhi was'salam}:

* Sunan Abu Dawood, Book 38, Hadith 4350: “Narrated Abu Bakr: Abu Barzah said: I was with Abu Bakr. He became angry at a man and uttered hot words. I said: Do you permit me, Caliph of the Apostle of Allah {sallalahu alayhi was'salam}, that I cut off his neck? These words of mine removed his anger; he stood and went in. He then sent for me and said: What did you say just now? I said: (I had said Permit me that I cut off his neck. He said: Would you do it if I ordered you? I said: Yes. He said: No, I swear by Allah, this is not allowed for any man after Muhammad {sallalahu alayhi was'salam}.”

Note, Sahabi Hazrat Abu Barzah {radiallah tallah anh} wanted to kill the insulter of Hazrat Abu Bakr {radiallah tallah anh} for insulting him, and he didnt permit this but correct the Sahabi and told him that this rule is only for Messenger of Allah {sallalahu alayhi was'salam}.

Conclusion:

The punishment of death for those who insult the Messenger of Allah {sallalahu alayhi was'salam} is proven from Quran, as well as it being implimented in the life time of RasoolAllah {sallalahu alayhi was'salam}, and Hazrat Abu Bakr Sadeeq {radiallah tallah anh} made it clear that one who abuses Messenger of Allah {sallalahu alayhi was'salam} is to be killed.

Note that Sahabah {radiallah tallah anhuma ajma'een} are the best of the people described in the Quran, and we are told to believe in Islam as they believe, and Allah has declared that if one believes as they have believed in Islam, then we are rightly guided. These rightly guided, the best of the people {i.e. Sahabah} have demonstrated to us what the punishment for insulting the Messenger of Allah {sallalahu alayhi was'salam} is.

Messenger of Allah {sallalahu alayhi was'salam} made it clear that if a beleiver after hearing the Prophet Muhammed {sallalahu alayhi was'salam}being abused, and in anger kills the abuser of Prophet Muhammed {sallalahu alayhi was'salam} then there is no punishment for such a person, nor the murderer of abuser of Prophet {sallalahu alayhi was'salam} has to pay compensation to the breaved family.

Wama Alayna Ilal Balaghul Mubeen.
Muhammed Ali Razvi

Aqeedah Of Ahle Sunnat Wal Jammat:

Ahle Sunnat is of the aqeedah that RasoolAllah {sallalahu alayhi was'salam} as well as all the Ambiyah {alayhis salam} were Bashr {human} beings, and anyone who does not believe in the Bashriat (humanity) of Ambiyah (alayhis salam) is Kaffir.

Evidence One – Surah Fussilat Verse 5:

Allah subhana wa tallah quoting the Mushrikeen had states in the Quran:

* Surah Fussilat {41} Verse 5: “And they say: "Our hearts are under coverings (screened) from that to which you invite us, and in our ears is deafness, and between us and you is a screen, so work you (on your way); verily, we are working (on our way)."

In response to that, Allah subhana wa tallah instructs RasoolAllah to:

* Surah Fussilat {41} Verse 6:“Say thou: "Only I am human like you: It is revealed to me by Inspiration, that your Allah is one Allah. so stand true to Him, and ask for His Forgiveness." And woe to those who join gods with Allah,- “

- O Mushrikeen you claim: "Our hearts are under coverings (screened) from that to which you invite us, and in our ears is deafness, and between us and you is a screen, ...”and yet: “Only I am human like you, ...” implying that my humanity is not hindering in my receiving the message of Allah subhana wa tallah, my heart receives the Quranic message receive Wahi, and I hear the Quran with my ears, and there is no barrier between me and my Lord, and this true even when I am makhlooq, a created human. And yet there is no difference between me and you because: “Only I am human like you, ...” but you still claim to have barrier between me and you. If these claims of your indeed were true, I too would have had these problems because: "Only I am human like you.”

- Another interpretation of the verse: "Only I am human like you.” in the light of: “It is revealed to me by Inspiration, that your Allah is one Allah.” would be that since I am human, and you too are humans, and my Allah is One so is your Allah One due to our likeness in being created humans, so stand true to Allah affirm His One'ness and ask for forgiveness for your Shirk, and woe to those who associate with Allah partners, and make others partners in His worship.

Evidence Two – Surah Kahf Verse 110:

When the Jews questioned RasoolAllah {sallalahu alayhi was'salam} about the Ruh {soul}, Prophet {sallalahu alayhi was'salam} informed them:

Surah Al Isra {17} Verse 85: “And they ask you (O Muhammad SAW) concerning the Rûh (the Spirit); Say: "The Rûh (the Spirit): is one of the things, the knowledge of which is only with my Lord. And of knowledge, you (mankind) have been given only a little."

To this the Jews objected:

- Tafsir Asbab Ul Nuzul: “(Say: Though the sea became ink for the Words of my Lord…) [18:109]. Ibn 'Abbas said: “When the Prophet, Allah bless him and give him peace, told them (… and knowledge ye have been vouchsafed but little), the Jews said: 'How can this be when we have been given the Torah? He who has been given the Torah has been given abundant goodness!' Upon which this verse was revealed (Say: Though the sea became ink for the Words of my Lord…)”.

And it is in this context, Allah subhana wa tallah instructs RasoolAllah {sallalahu alayhi was'salam} to inform the Jews:

* Surah Al Kahf {18} Verse 109: “Say: Though the sea became ink for the Words of my Lord, verily the sea would be used up before the words of my Lord were exhausted, even though We brought the like thereof to help."

And in the verse proceeding it RasoolAllah {sallalahu alayhi was'salam} is instructed to add as well:

* Surah Al Kahf {18} Verse 110: “Say: "Only I am human like yourselves, (but) the inspiration has come to me, that your Allah is one Allah. whoever expects to meet his Lord, let him work righteousness, and, in the worship of his Lord, admit no one as partner.”

- O Jews the words of Allah can not be exhausted even if the sea's were ink, but Mushrikeen: "Only I am man like yourselves, (but) the inspiration has come to me, ...” and I only gain knowledge through Wahi, therefore what I have been given is limited because just like your knowledge is limited. It is only Allah who's knowledge is limitless.

- I act righteously, and Worship my Lord, and associate no partner with Him in His worship because: "Only I am man like yourselves, ...” therefore: “whoever expects to meet his Lord, let him work righteousness, and, in the worship of his Lord, admit no one as partner.”

In quoted evidences, the Prophet Muhammed {sallalahu alayhi was'salam} is mentioned as a human, and indeed this is true, but the reason for which this is mentioned is not to declare the Bashari'at {human'ness} of Prophet Muhammed {sallalahu alayhi was'salam} but rather to reffute the excuses which the kuffar came up with to hold to their polytheistic creeds, to rebutt various objections of Jews, to golorify Allah's knowledge, and instruct the Mushrikeen, Jews to obey Allah's commands, to believe in His One'ness, and act righteously.

Classical Commentaries: On Human'ness Of Prophet Muhammed.

The classical scholars have interpreted the verses in various ways, some detailed, and other brief. In this part of article inshallah I will disscuss how the Mufassireen have explained the verses, and implications of their Tafasirs.

- Surah Fussilat Verse 6:

- Tafsir Al Jalalayn: Say: ‘I am only a human being like you. It has been revealed to me [simply] that your God is One God. So be upright [in your conduct] before Him, through faith and obedience, and seek forgiveness from Him. And woe (waylun is an expression implying ‘chastisement’) to the idolaters,

- Tafsir Ibn Abbas: (Say) to them, O Muhammad: (I am only a mortal) a human being (like you. It is inspired in me) Gabriel was sent to me with the Qur'an to convey to you (that your God is One God) He has no son or partner, (therefore take the straight path unto Him) therefore turn to Him with repentance from idolatry (and seek forgiveness of Him) and declare His divine Oneness. (And woe) severe punishment; it is also said this means: a river of puss and blood in Gehenna (unto the idolaters) Abu Jahl and his host.

- Surah Kahf Verse 110:

- Tafsir Al Tustari: “His words:So whoever hopes to encounter his Lord, let him do righteous work and not associate anyone with the worship of his Lord.He said:A righteous act is that which is free of ostentation (riyā'), and bound (muqayyad) by the Sunna. But God, Transcendent and Exalted is He, knows best.”

- Tafsir Al Jalalayn: “Say: ‘I am only a human being, a son of Adam, like you; it has been revealed to me that your God is only One God (annamā, the anna assimilated with the mā retains [its function of referring to] the verbal noun), in other words, the Oneness of the Divine is [what is being] revealed to me. So whoever hopes to encounter his Lord, through the Resurrection and the Requital, let him do righteous work and not associate with the worship of his Lord, that is to say, [let him not commit idolatry] in [performing] it by feigning [faith] before, anyone’.”

- Tafsir Ibn Abbas: “(Say) O Muhammad: (I am only a mortal like you) I am a human being like you. (My Lord inspireth in me) through Gabriel (that your God is only One God) and He has no son or partner. (And whoever hopeth for the meeting with his Lord) whoever fears resurrection after death, (let him do righteous work) sincerely, and secretly between him and his Lord, (and make none sharer of the worship due unto his Lord) he should not show off or associate in the worship of his Lord anything or anyone; it is also said that this means: he should not associate in his obedience of his Lord anything or anyone. This verse was revealed about Jundub Ibn Zuhayr al-'Amiri'.”

- Tafsir Asbab Al Nuzul: “(And whoever hopeth for the meeting with his Lord…) [18:110]. Said Ibn 'Abbas: “This verse was revealed about Jundub ibn Zuhayr al-'Amiri who said: 'I do the deed seeking Allah but I get happy when other people come to know about it'. The Messenger of Allah, Allah bless him and give him peace, said to him: 'Allah, exalted is He, is pure and does not accept except that which is pure. He does not accept that in which other than Him is associated'. Allah, exalted is He, then revealed this verse”. Said Tawus: “A man said: 'O Prophet of Allah, I love striving in the way of Allah, but I also love to be seen!' Allah, exalted is He, revealed this verse [about this]”. Mujahid said: “A man went to see the Prophet, Allah bless him and give him peace, and said: 'I give alms and keep my ties of kinship and do this only for Allah, glorious and exalted is He. However, when other people mention this and praise me for it, it makes me happy and I like it'. The Messenger of Allah, Allah bless him and give him peace, did not respond to him. Then, Allah, exalted is He, revealed (And whoever hopeth for the meeting with his Lord, let him do righteous work, and make none sharer of the worship due unto his Lord).”

Tafsir Asbab Ul Nuzul is comprehensive and captures the essences of the Tafasir quoted with it. Therefore I will only comment on the mentioned Tafsir highlight important aspect which might be missed by readers.'

- Jundub ibn Zuhayr al-'Amiri said to Prophet Muhammed {sallalahu alayhi was'salam}:'I do the deed seeking Allah but I get happy when other people come to know about it'. Another man came to Messenger of Allah {sallalahu alayhi was'salam}:'O Prophet of Allah, I love striving in the way of Allah, but I also love to be seen!'Also someone came to Messenger of Allah {sallalahu alayhi was'salam} said:“… 'I give alms and keep my ties of kinship and do this only for Allah, glorious and exalted is He. However, when other people mention this and praise me for it, it makes me happy and I like it.” These people were guilty of Riya {a minor form of Shirk}, Riya meaning doing good deeds for Allah's sake in hope of recognition, and praise by people.

In this context, Allah subhana wa tallah instructs RasoolAllah {sallalahu alayhi was'salam} to show them his humility by saying: “... "Only I am human like yourselves, (but) the inspiration has come to me, that your Allah is one Allah.” so that the Sahabah too adopt humility by emulating the manners of RasoolAllah {sallalahu alayhi was'salam}. RasoolAllah {sallalahu alayhi was'salam} is a human who is the Imam of Ambiyah {alayhis salam}, yet he declares: "… Only I am human like yourselves ...”, like those who commit Shirk Ar'riya, like a ordinary human, this is expression of humility, and Messenger of Allah is human unlike anyone but human indeed.Allah subhana wa tallah states in Quran:

* Surah Al Furqaan {25} Verse 63: ”And the servants of Most Gracious are those who walk on the earth in humility, and when the ignorant address them, they say, "Peace!"

Messenger of Allah {sallalahu alayhi was'salam} is the most humble Abd of Allah subhana wa tallah who ever walked on earth.

- O beleivers Messenger of Allah {sallalahu alayhi was'salam} is claiming to be a ordinary man like you, therefore you too: “Say {to your fellow Sahabah in humility}: "Only I am human like yourselves, (but) the inspiration has come to me {via RasoolAllah}, that your Allah is one Allah. whoever expects to meet his Lord, let him work righteousness and, in the worship of his Lord admit no one as partner {as in Ar'riya}.”

And finally Imam Fakhr Ud Din Raazi {rahimullah alayhi tallah}, certifies in his Tafsir that indeed RasoolAllah was being instructed to be humble:

- Mufatih Ul Ghayb Al Tafsir Al Kabeer:

المسألة الثانية: احتج المخالفون على الطعن في قول أصحابنا أن كلام الله تعالى واحد بهذه الآية، وقالوا: إنها صريحة في إثبات كلمات الله تعالى وأصحابنا حملوا الكلمات على متعلقات علم الله تعالى، قال الجبائي: وأيضاً قوله: { قَبْلَ أَن تَنفَدَ كَلِمَـٰتُ رَبّى } يدل على أن كلمات الله تعالى قد تنفد في الجملة وما ثبت عدمه امتنع قدمه، وأيضاً قال: { ولَوْ جِئْنَا بِمِثْلِهِ مِدَاداً } وهذا يدل على أنه تعالى قادر على أن يجيء بمثل كلامه والذي يجاء به يكون محدثاً والذي يكون المحدث مثلاً له فهو أيضاً محدث وجواب أصحابنا أن المراد منه الألفاظ الدالة على تعلقات تلك الصفة الأزلية، واعلم أنه تعالى لما بين كمال كلام الله أمر محمداً صلى الله عليه وسلم بأن يسلك طريقة التواضع فقال: { قُلْ إِنَّمَا أَنَاْ بَشَرٌ مّثْلُكُمْ يُوحَىٰ إِلَىَّ } أي لا امتياز بيني وبينكم في شيء من الصفات إلا أن الله تعالى أوحى إلي أنه لا إله إلا الله الواحد الأحد الصمد، والآية تدل على مطلوبين: الأول: أن كلمة { إِنَّمَا } تفيد الحصر وهي قوله: { أَنَّمَا إِلَـٰهُكُمْ إِلَـٰهٌ وٰحِدٌ }. والثاني: أن كون الإله تعالى: { إِلَـٰهاً وٰحِداً } يمكن إثباته بالدلائل السمعية، وقد قررنا هذين المطلوبين في سائر السور بالوجوه القوية، ثم قال: { فَمَن كَانَ يَرْجُو لِقَاء رَبّهِ } والرجاء هو ظن المنافع الواصلة إليه والخوف ظن المضار الواصلة إليه، وأصحابنا حملوا لقاء الرب على رؤيته والمعتزلة حملوه على لقاء ثواب الله وهذه المناظرة قد تقدمت والعجب أنه تعالى أورد في آخر هذه السورة ما يدل على حصول رؤية الله في ثلاث آيات: أولها: قوله

This is bit crude translation:

Translation: "I know that the meaning of the perfect Word of God is; Muhammad {peace be upon him} is following the way of humility, he said: (Say: only I am human like you) in which there is no difference between you and me, or in any of the attributes, but that God revealed to me that there is no god but Allah, the One Self-Sufficient Master, ..."

Therefore words of both these verses {41:6, 18:110} instruct humility. And this declaration of RasoolAllah {sallalahu alayhi was'salam} with words: "Only I am Bashr like you ..." means that he declared his humanity in an act of absolute humility. To ensure that his Sahabah too adopt humility, and those who like to be seen, and show off their good deeds, become humble by emulating the way of the RasoolAllah {sallalahu alayhi was'salam}.

Conclusion:

Indeed RasoolAllah {sallalahu alayhi was'salam} is a Bashr whom Allah sent to guide the people of earth to Islam and the verses in discussion do prove that RasoolAllah {sallalahu alayhi was'salam} is Bashr. It has to be said, verses in discussion were not revealed to declare the Bashariat { i.e. humaness} of Prophet Muhammed {sallalahu alayhi was'salam}, because even the Mushrikeen beleived RasoolAllah {sallalahu alayhi was'salam} is Bashr, but some of the actual reasons for revealing the verses are explained above.

Muhammed Ali Razvi

Ahlul Biddah while referring to Prophet Muhammed {sallalahu alayhi was'salam}, either in affirming his humanness, or in a attempt to refute uniqueness of Prophet Muhammed {sallalahu alayhi was'salam} Bashari'at {humanness} utter, or write words which disrespect him, in fact the very attempt to make RasoolAllah {sallalahu alayhi was'salam} a ordinary human being is disrespectful, a believer heaps praises as Allah and the angles send blessings on the Prophet {sallalahu alayhi was'salam}:

* Surah Al Ahzab {33} Verse 56: “Allah and His angels send blessings on the Prophet: O ye that believe! Send you blessings on him, and salute him in submission {respect}.”

Lover does not find faults in his beloved, but the lover sees beauty in everything which his beloved possess, and loves what ever his beloved loves, and hates what ever his beloved hates, and RasoolAllah {sallalahu alayhi was'salam} stated, that a person does not become Momin until he loves me more then his wealth, children, parents, wife, etc … How can a momin dare to equate himself with RasoolAllah {sallalahu alayhi was'salam}, or state: 'RasoolAllah is human like me.' or 'I am human like RasoolAllah.'.

The Momineen, the first group of Momineen, the Sahabah, not a single one, uttered words which show they believed they are human like RasoolAllah {sallalahu alayhi was'salam} or RasoolAllah {sallalahu alayhi was'salam} is human like them.

Rather this is legacy of Mushrikeen {polytheists} and Kuffar to refer to their Prophets as: 'You Are Nothing But Human Like Us.' they used this as the reason to reject their Prophet-hood, and to ridicule their Prophets, Allah mentions of the mockery:

* Surah Al Hijr {15} Verse 11: “But never came an apostle to them but they mocked him.”

* Surah Ya Sin {36} Verse 30: “Ah! Alas for (My) Servants! There comes not an apostle to them but they mock him!”

* Surah Az-Zukhruf {43} Verse 7: “And never came there a prophet to them but they mocked him.”Ambiyah {alayhis salam} were mocked, abused, martyred by the nations which they were sent to, and one reason for their rejection of Prophets was they said Ambiyah {alayhis salam} are humans like them, meaning ordinary humans like them with no special status no special mission, just ordinary people as the Mushrikeen and the Kuffar were.

Disbelievers Rejected Prophets – On Grounds Of Their Humanity:

* Surah Ibrahim {14} Verse 10: “Their apostles said: "Is there a doubt about Allah, The Creator of the heavens and the earth? It is He Who invites you, in order that He may forgive you your sins and give you respite for a term appointed!" They said: "You are human like ourselves! Ye wish to turn us away from the (gods) our fathers used to worship: then bring us some clear authority."

The disbelievers are stating that you are ordinary human beings, with no specialty, no Prophet-hood, you are ordinary human being, in response to this Ambiyah {alayhis salam} responded in humility that indeed we are humans like you, but we still have been given authority from Allah:

* Surah Ibrahim {14} Verse 11: “Their apostles said to them: "True, we are human like yourselves, but Allah doth grant His grace to such of his servants as He pleases. It is not for us to bring you an authority except as Allah permits. And on Allah let all men of faith put their trust.”

* Surah Al Muminun {23} Verse 24: “The chiefs of the Unbelievers among his people said: "He is nothing but a man like yourselves: his wish is to assert his superiority over you: if Allah had wished (to send messengers), He could have sent down angels; never did we hear such a thing (as he says), among our ancestors of old."

The disbelievers said: 'He is Nothing but a human like you.' meaning a ordinary human being, without any special mission, special status.

* Surah Al Muminun {23} Verse 33: “And the chiefs of his people, who disbelieved and denied the Meeting in the Hereafter, and on whom We had bestowed the good things of this life, said: "He is nothing but a man like yourselves: he eats of that of which ye eat, and drinks of what ye drink.”

And the heretics too use this type or argument, Prophet Muhammed {sallalahu alayhi was'salam} is human like me, he eats, drink's, walk's, sleep's like me. This shows that manners in which Prophets were insulted, and derided, hasn’t actually changed, just the clock has been moving forward.

* Surah Ash-Shura {26} Verse: 186 "You are nothing but a human like us, and indeed we think thou art a liar!

* Surah Ash-Shura {26} Verse: 154 "You are nothing but a human like us, then bring us a Sign, if thou tellest the truth!"

* Surah Ya Sin {36} Verse 15: “The (people) said: "You are nothing but human like ourselves; and ((Allah)) Most Gracious sends no sort of revelation: ye do nothing but lie."

* Surah At-Taghabun {64} Verse 6: “That was because there came to them apostles with Clear Signs, but they said: "Shall human beings direct us?" So they rejected (the Message) and turned away. But Allah can do without (them): and Allah is free of all needs, worthy of all praise.”

Prophet Muhammed – Mocked:

Just as other Ambiyah {alayhis salam} were mocked and insulted, RasoolAllah {sallalahu alayhi was'salam} was mocked by the kuffar, even attempts were made to martyr him, and Allah had promise to protect him, thus the plans of the kuffar failed to materialized as they wished.

Allah subhana wa tallah comforts Prophet Muhammed by informing him:

* Surah Al An-Am {6} Verse 10:“Mocked were (many) apostles before thee; but their scoffers were hemmed in by the thing that they mocked.”

* Surah Ar-Rad {13} Verse 32: “Mocked were (many) apostles before thee: but I granted respite to the unbelievers, and finally I punished them: Then how (terrible) was my requital!”

* Surah Al Furqaan {25} Verse 41: “When they see you then, deem you nothing but as a joker, {in mockery they say}: "Is this the one whom Allah has sent as an apostle?"

And the reason for this mockery of Prophet Muhammed {sallalahu alayhi was'salam} was that they did not see him more then a ordinary human being, therefore they did not have fear of Allah, nor the punishment in hellfire.

* Surah Al Ambiyah {21} Verse 3: “Their hearts toying as with trifles. The wrong-doers conceal their private counsels, (saying), "Is this (one) more than a man like yourselves? Will ye go to witchcraft with your eyes open?"

* Surah Al Isra {17} Verse 94: “What kept men back from belief when Guidance came to them, was nothing but this: they said, "Has Allah sent a man to be Messenger." {95} Say, "If there were settled, on earth, angels walking about in peace and quiet, We should certainly have sent them down from the heavens an angel for an apostle."

And Allah subhana wa tallah instructs RasoolAllah {sallalahu alayhi was'salam} to affirm his humanity in humility:

* Surah Al Isra {17} Verse 92: "Or thou cause the sky to fall in pieces, as thou sayest (will happen), against us; or thou bring Allah and the angels before (us) face to face: {93} "Or thou have a house adorned with gold, or thou mount a ladder right into the skies. No, we shall not even believe in thy mounting until thou send down to us a book that we could read." Say: "Glory to my Lord! Am I aught but a man,- an apostle?"

Their demand to show them signs and wonders before they could believe in his message, was not sincere request rather it was mockery of him, because they believed he is human being like them, and he will be unable to perform it, so they made these ridiculous demands to humiliate the Messenger of Allah {sallalahu alayhi was'salam}, and in the face of this mockery, Messenger of Allah {sallalahu alayhi was'salam} is instructed to be patient and in humility declare that he is human , a apostle. We know this because Prophet Muhammed {sallalahu alayhi was'salam} performed many miracles, and there are many Sahih Ahadith in which miracles of Prophet Muhammed {sallalahu alayhi was'salam} are reported, hence his above verse is instructing humility in the face of adversity, and ridicule.

Conclusion:

The words: “You are human like ourselves! … He is nothing but a man like yourselves: … Has Allah sent a man to be Messenger? ...Is this (one) more than a man like yourselves?” are of kuffar, and this is the language they used, to belittle the mighty Messengers of Allah, and the excuse they used to reject their Prophet-hoods.

It is disrespectful of heretics to address RasoolAllah {sallalahu alayhi was'salam} with language which the kuffar used to insult, ridicule, the Ambiyah {alayhis salam}. And even after knowing well enough that Prophet Muhammed {sallalahu alayhi was'salam} was attacked with these words in his life time they the heretical believers {Muslims} walk on the path of kuffar, and do not refrain from use of such words while referring to him.

Muhammed Sheraz Ali Razvi

Aqeedah Of Ahle Sunnat Wal Jammat:

* Surah Fussilat {41} Verse 6: “Say thou: "Only I am human like you: It is revealed to me by Inspiration, that your Allah is one Allah. so stand true to Him, and ask for His Forgiveness." And woe to those who join gods with Allah,- “

 

* Surah Al Kahf {18} Verse 110: “Say: "Only I am human like yourselves, (but) the inspiration has come to me, that your Allah is one Allah. whoever expects to meet his Lord, let him work righteousness, and, in the worship of his Lord, admit no one as partner.”

RasoolAllah {sallalahu alayhi was'salam} is Bashr {human}, a Bashr incomparable to any other human being, and when RasoolAllah {sallalahu alayhi was'salam} states that he is “Bashr like ...” us, then he is being humble about his true status, because these words “Bashr like you ...” indicate an act of humility. But in reality he is not Bashr like us, but he is Bashr incomparable, perfect Bashr, second to none, and superior then all.

Inshallah in humble servant will attempt to rectify the heretics who assert that RasoolAllah {sallalahu alayhi was'salam} is Bashr like them or like every other human being.

Forgetfulness A Human Attribute:

RasoolAllah {sallalahu alayhi was'salam} was leading prayers and due to forgetfulness made error in performing prayers, this Sahabah inquired has there been a change in the prayers, RasoolAllah {sallalahu alayhi was'salam} asked why this was asked, upon being told he performed the Sajdah Sahu, and told the Sahabah that if there was change in the prayers they would have been informed. In this context RasoolAllah {sallalahu alayhi was'salam} said: “... i am a human being like you and liable to forget like you.”

It is stated in Qur’an Al Kareem:

* Surah Al A'la {87} Verse 6: “By degrees shall We teach thee to declare (the Message), so thou shalt not forget.”

The verse negates forgetfulness by RasoolAllah {sallalahu alayhi was'salam}, and it does not negate temporary forgetfulness, but permanent forgetfulness.

* Sahih Bukhari, Book 8, Hadith 394: Narrated 'Abdullah: The Prophet prayed (and the sub narrator Ibrahim said, "I do not know whether he prayed more or less than usual"), and when he had finished the prayers he was asked, "O Allah's Apostle! Has there been any change in the prayers?" He said, "What is it?' The people said, "You have prayed so much and so much." So the Prophet bent his legs, faced the Qibla and performed two prostrations (of Sahu) and finished his prayers with Tasiim (by turning his face to right and left saying: 'As-Salamu'Alaikum-Warahmat-ullah'). When he turned his face to us he said, "If there had been anything changed in the prayer, surely I would have informed you but i am a human being like you and liable to forget like you. So if I forget remind me and if anyone of you is doubtful about his prayer, he should follow what he thinks to be correct and complete his prayer accordingly and finish it and do two prostrations (of Sahu)."

* Sahih Muslim, Book 4, Hadith 1168: “... and then turned his face towards us and said: If there is anything new about prayer (new command from the Lord) I informed you of that. But i am a human being and I forget as you forget, so when I forget, remind me, and when any one of you is in doubt about his prayer. he should aim at what Is correct. and complete his prayer in that respect and then make two prostrations.

* Sahih Muslim, Book 4, Hadith 1177: “... He (the Holy Prophet) then turned his back (and faced the Qibla) and performed two prostrations and then gave salutations and further said: Verily i am a human being like you, I forget just as you forget. Ibn Numair made this addition:" When any one of you forgets, he must perform two prostrations."

* Sahih Muslim, Book 4, Hadith 1178: 'Abdullah (b. Mas'ud) reported: The Messenger of Allah (may peace be upon him) led us five (rak'ahs in prayer). We said: Messenger of Allah, has the prayer been extended? He said: What is the matter? They said: You have said five (rak'ahs). He (the Holy Prophet) said:Verily i am a human being like you. I remember as you remember and I forget just as you forget. He then performed two prostrations as (compensation of) forgetfulness.

* Sahih Muslim, Book 4, Hadith 1179: “... Ibrahim (one of the narrators of this hadith) said: It is my doubt, and it was said: Messenger of Allah, has there been any addition to the prayer? He (the Holy Prophet) said: Verily i am a human being like you. I forget just as you forget so when any one of you forgets, he must perform two prostrations, and he (the Holy Prophet) was sitting and then the Messenger of Allah (may peace be upon him) turned (his face towards the Qibla) and performed two prostrations.”

Indeed forgetfulness is in human nature, and even Ambiyah alayhis salam are not exempt from this, but their this forgetfulness does not effect the delivering of the message given to them by Allah subhana wa tallah in form of Wahi nor their forgetfulness is permanent.

 

And in the above quoted Ahadith RasoolAllah {sallalahu alayhi was'salam} stated that he is like us in his forgetfulness, the emphasis was not on his Bashari'at nor the Sahabah needed any reminder, nor did the Mushrikeen needed to be told about RasoolAllah's {sallalahu alayhi was'salam} Bashari'at because all knew this, and the objection of Mushrikeen was that RasoolAllah {sallalahu alayhi was'salam} is Bashr, if he was indeed Rasool from Allah then there should come with him an angle to preach to them, why a human being. So to affirm Bashari'at is un'nesscary, and its mentioned was made to highlight the forgetfulness of human nature, and not to equate himself with Sahabah in his Bashari'at {humanity}.

Judgment In Disputes:

* Surah Nisa {4} Verse 58: “Allah doth command you to render back your Trusts to those to whom they are due; And when ye judge between man and man, that ye judge with justice: Verily how excellent is the teaching which He giveth you! For Allah is He Who heareth and seeth all things.”

* Surah Nisa {4} Verse 105: “We have sent down to thee the Book in truth, that thou mightiest judge between men, as guided by Allah. so be not (used) as an advocate by those who betray their trust;”

RasoolAllah {sallalahu alayhi was'salam} is instructed to judge between the people when disputes are bought to him by Allah subhana wa tallah, and judging them fairly, and with justice, and not to take side of those who wish to use the influence of RasoolAllah {sallalahu alayhi was'salam} to cheat others of their right, so to ensure this does not happen he addresses the people arguing out side the residence of RasoolAllah {sallalahu alayhi was'salam}, I judge by the evidence presented to me and someone might present their case more eloquently then the other, and I might judge him to be on right, and give him what is not his right, then remember that I am giving you hellfire if you accept something which is not yours:

* Sahih Bukhari, Book 86, Hadith 97: Narrated Um Salama: The Prophet said, "I am only a human being, and you people have disputes. May be some one amongst you can present his case in a more eloquent and convincing manner than the other, and I give my judgment in his favor according to what I hear. Beware! If ever I give (by error) somebody something of his brother's right then he should not take it as I have only, given him a piece of Fire."

* Sahih Bukhari, Book 43, Hadith 638: Narrated Um Salama: (the wife of the Prophet) Allah's Apostle heard some people quarreling at the door of his dwelling. He came out and said, "I am only a human being, and opponents come to me (to settle their problems); maybe someone amongst you can present his case more eloquently than the other, whereby I may consider him true and give a verdict in his favor. So, If I give the right of a Muslim to another by mistake, then it is really a portion of (Hell) Fire, he has the option to take or give up (before the Day of Resurrection)."

* Sahih Bukhari, Book 89, Hadith 281: “Narrated Um Salama: Allah's Apostle said, "I am only a human being, and you people (opponents) come to me with your cases; and it may be that one of you can present his case eloquently in a more convincing way than the other, and I give my verdict according to what I hear. So if ever I judge (by error) and give the right of a brother to his other (brother) then he (the latter) should not take it, for I am giving him only a piece of Fire."

* Sahih Bukhari, Book 89, Hadith 292: “Narrated Um Salama: (the wife of the Prophet) Allah's Apostle heard some people quarreling at the door of his dwelling, so he went out to them and said, "I am only a human being, and litigants with cases of dispute come to me, and someone of you may happen to be more eloquent (in presenting his case) than the other, whereby I may consider that he is truthful and pass a judgment in his favor.”

* Sahih Bukhari, Book 89, Hadith 295: Narrated Um Salama: The Prophet heard the voices of some people quarreling near his gate, so he went to them and said, "I am only a human being and litigants with cases of disputes come to me, and maybe one of them presents his case eloquently in a more convincing and impressive way than the other, ..”

* Sahih Muslim, Book 18, Hadith 4249: Umm Salama, the wife of Allah's Apostle (may peace be upon him), reported that Allah's Messenger (may peace be upon him) heard the clamour of contenders at the door of his apartment. He went to them, and said: I am a human being and the claimants bring to me (the dispute) and perhaps some of them are more eloquent than the others. I judge him to be on the right, and thus decide in his favor. So he whom I, by my judgment, (give the undue share) out of the right of a Muslim,. I give him a portion of Fire; he may burden himself with it or abandon it.

* Sahih Muslim, Book 30, Hadith 5831: “...It may perhaps be good for you if you do not do that, so they abandoned this practice (and the date-palms) began to yield less fruit. They made a mention of it (to the Holy Prophet), whereupon he said: I am a human being, so when I command you about a thing pertaining to religion, do accept it, and when I command you about a thing out of my personal opinion, keep it in mind that I am a human being. 'Ikrima reported that he said something like this.

In this context RasoolAllah {sallalahu alayhi was'salam}, states that he is like them, that just as you people get influenced by eloquent words, and judge on what evidence you hear, I too can make mistake in judgment, so in case if this was ever to happen, not that he did make a mistake in judgment, it was just precautionary khutbah.

RasoolAllah – Rehmatal Lil Alameen:

* Surah Al Anbiyah {21} Verse 107: “We sent thee not, but as a Mercy for all alameen {universe}.”

* Surah Al Baqarah {2} Verse 151: “A similar (favor have ye already received) in that We have sent among you an Messenger of your own, rehearsing to you Our Signs, and purifying you, and instructing you in Scripture and Wisdom, and in new knowledge.”

* Surah Tawbah {9} Verse 103: “Of their goods, take alms, that so thou mightiest purify and sanctify them; and pray on their behalf. Verily thy prayers are a source of security for them: And Allah is One Who heareth and knoweth.

Allah subhana wa tallah has sent RasoolAllah {sallalahu alayhi was'salam} has Rehmat on the Alameen, not just human and Jinn, but on the Alameen, on all the universe. And he was sent to purify and teach Qur’an and the wisdom within it, its not in nature of RasoolAllah {sallalahu alayhi was'salam} to be other then Mercy unto the people and purify them, and because of this he asked Allah that if he invokes a curse for anyone, rather then making it curse, o Allah make it means of purification, nearness to Allah, expiation of their sins, and source of reward, mercy, for that person.

RasoolAllah {sallalahu alayhi was'salam} was human beings, and he too lost his temper, an in his temper he might have invoked a curse on someone rather then being it a curse for that person, Allah favored that person:

* Sahih Muslim, Book 32, Hadith 6297: “Anas b. Malik reported that there was an orphan girl with Umm Sulaim (who was the mother of Anas). Allah's Messenger (may peace be upon him) saw that orphan girl and said: O, it is you; you have grown young. May you not advance in years! That slave-girl returned to Umm Sulaim weeping. Umm Sulaim said: O daughter, what is the matter with you? She said: Allah's Apostle (may peace be upon him) has invoked curse upon me that I should not grow in age and thus I would never grow in age, or she said, in my (length) of life. Umm Sulaim went out wrapping her head-dress hurriedly until she met Allah's Messenger (may peace be upon him). He said to her: Umm Sulaim, what is the matter with you? She said: Allah's Apostle, you invoked curse upon my orphan girl. He said: Umm Sulaim, what is that? She said: She (the orphan girl) states you have cursed her saying that she might not grow in age or grow in life. Allah's Messenger (may peace be upon him) smiled and then said: Umm Sulaim, don't you know that I have made this term with my Lord. And the term with my Lord is that I said to Him: 1 am a human being and I am pleased just as a human being is pleased and I lose temper just as a human being loses temper, so for any person from amongst my Ummah whom I curse and he in no way deserves it, let that, O Lord, be made a source of purification and purity and nearness to (Allah) on the Day of Resurrection”

* Sahih Muslim, Book 32, Hadith 6285: “... He said: Why so? I said: Because you have invoked curse and hurled malediction upon both of them. He said: Don't you know that I have made condition with my Lord saying thus: O Allah, I am a human being and that for a Muslim upon whom I invoke curse or hurl malediction make it a source of purity and reward.”

* Sahih Muslim, Book 32, Hadith 6287: “Abu Huraira reported Allah's Messenger (may peace be upon him) as saying: O Allah, I am a human being and for any person amongst Muslims upon whom I hurl malediction or invoke curse or give him whipping make it a source of purity and mercy.”

* Sahih Muslim, Book 32, Hadith 6290: “Abu Huraira reported Allah's Apostle (may peace be upon him) as saying: O Allah, I make a covenant with Thee against which Thou wouldst never go. I am a human being and thus for a Muslim whom I give any harm or whom I scold or upon whom I invoke curse or whom I beat, make this a source of blessing, purification and nearness to Thee on the Day of Resurrection.”

* Sahih Muslim, Book 32, Hadith 6296: “Jabir b. Abdullah reported Allah's Messenger (may peace be upon him) as saying: I am a human being and I have made this term with my Lord, the Exalted and Glorious: For any servant amongst Muslims whom I curse or scold, make that a source of purity and reward. This hadith has been narrated on the authority of Ibn Juraij with the same chain of transmitters.”

* Sahih Muslim, Book 32, Hadith 6293: “Salim, the freed slave of Nasriyyin, said: I heard Abu Huraira as saying that he heard Allah's Messenger (may peace be upon him) as saying: O Allah, Muhammad is a human being. I lose my temper just as human beings lose temper, and I have held a covenant with Thee which Thou wouldst not break: For a believer whom I give any trouble or invoke curse or beat, make that an expiation (of his sins and a source of) his nearness to Thee on the Day of Resurrection.”

And note this affirmation of Bashari'at {humanity} by RasoolAllah {sallalahu alayhi was'salam} is in accordance with what Allah instructed him in Quran, and in Surah Al Kahf verse 110, and Surah Al Fussilat verse 6, {See Article} In another article, servant established that RasoolAllah {sallalahu alayhi was'salam} was affirming his Bashariyat in humility, in these ahadith we get proof that RasoolAllah {sallalahu alayhi was'salam} acted on the revelation which came instructing him to be humble.

Prophet Muhammed – 'I Am Not Like You ...'

Inshallah in this part of the article I will establish from Sahih Ahadith, that RasoolAllah {sallalahu alayhi was'salam} is not like us, nor we are like him.

RasoolAllah {sallalahu alayhi was'salam} practiced Al Wisaal, fasting continuously and Sahabah in eagerness of fasting and emulating RasoolAllah's {sallalahu alayhi was'salam} Sunnat started to practice it as well, but signs of weakness in their bodies begin to appear, i.e. started to loose weight and then RasoolAllah {sallalahu alayhi was'salam} forbade practice of Al Wisaal, and Sahabi in response said: "But you practice Al-Wisal. O Allah's Apostle!” RasoolAllah {sallalahu alayhi was'salam} questioned him: "Who amongst you is similar to me? And in another narration he said:"I am not {human} like you, for i am provided with food and drink (by Allah)."

Prophet Muhammed - I Am Not Like You

* Sahih Bukhari, Book 31, Hadith 145: “Narrated 'Abdullah: The Prophet fasted for days continuously; the people also did the same but it was difficult for them. So, the Prophet forbade them (to fast continuously for more than one day). They said, "But you fast without break (no food was taken in the evening or in the morning)." The Prophet replied, "i am not like you, for i am provided with food and drink (by Allah)."

* Sahih Bukhari, Book 31, Hadith 182: “Narrated Anas: The Prophet said, "Do not practice Al-Wisal (fasting continuously without breaking one's fast in the evening or eating before the following dawn)." The people said to the Prophet, "But you practice Al-Wisal?" The Prophet replied, "i am not like any of you, for i am given food and drink (by Allah) during the night."

* Sahih Bukhari, Book 31, Hadith 183: “Narrated Abdullah bin Umar: Allah's Apostle forbade Al-Wisal. The people said (to him), "But you practice it?" He said, "i am not like you, for i am given food and drink by Allah."

* Sahih Muslim, Book 6 , Hadith 2426: “Ibn 'Umar (Allah be pleased with both of them) said that the Apostle of Allah (may peace be upon him) forbade uninterrupted fasting. They (some of the Companions) said: You yourself fast uninterruptedly, whereupon he said: i am not like you. I am fed and supplied drink (by Allah).”

* Sahih Muslim, Book 6, Hadith 2427: “Ibn 'Umar reported that the Messenger of Allah (may peace be upon him) abserved fasts uninterruptedly in Ramadan and the people (in his wake) did this. But he forbade them to do so. It was said to him (to the Holy Prophet): You yourself observe the fasts uninterruptedly (but you forbid us to do so) Upon this he said: i am not like you; I am fed and supplied drink (by Allah).”

* Sahih Muslim, Book 6, Hadith 2435: “'A'isha (Allah be pleased with her) said: The Apostle of Allah (may peace be upon him) forbade them (his Companions) to observe Saum Wisal out of mercy for them. They said: You (Holy Prophet) yourself observe it. Upon this he said: I am not like you. My Lord feeds me and provides me drink. “

Prophet Muhammed - IAm Not Similar To You

* Sahih Bukhari, Book 31, Hadith 184: “Narrated Abu Sa'id: That he had heard the Prophet saying, "Do not fast continuously (practice Al-Wisal), and if you intend to lengthen your fast, then carry it on only till the Suhur (before the following dawn)." The people said to him, "But you practice (Al-Wisal), O Allah's Apostle!" He replied, "i am not similar to you, for during my sleep I have One Who makes me eat and drink."

* Sahih Bukhari, Book 31, Hadith 185: “Narrated Aisha: Allah's Apostle forbade Al-Wisal out of mercy to them. They said to him, "But you practice Al-Wisal?" He said, "i am not similar to you, for my Lord gives me food and drink."

* Sahih Bukhari, Book 31, Hadith 188: “Narrated Abu Said Al-Khudri: Allah's Apostle said, "Do not fast continuously day and night (practice Al-Wisal) and if anyone of you intends to fast continuously day and night, he should continue till the Suhur time." They said, "But you practice Al-Wisal, O Allah's Apostle!" The Prophet said, "i am not similar to you;. during my sleep I have One Who makes me eat and drink.”

Prophet Muhammed – 'You Are Not Like Me.' Or 'I Am Not Like You.'

* Sahih Muslim, Book 6, Hadith 2434: Anas (Allah be pleased with him) reported that the Messenger of Allah (may peace be upon him) observed Saum Wisal during the early part of the month of Ramadan. The people among Muslims also observed uninterrupted fast. This (news) reached him (the Holy Prophet) and he said: Had the month been lengthened for me I would have continued observing Saum Wisal, so that those who act with forced hardness would (have been obliged) to abandon it. You are not like me (or he said): i am not like you. I continue to do so (in a state) that my Lord feeds me and provides me drink.

All of the quoted Ahadith narrate that RasoolAllah {sallalahu alayhi was'salam} made it clear to the Sahabah that he is not like them, he is not like them in anything, not in his humanity, taqwa, fasting, patience, Ibadah, adherence to Quran, and therefore Allah feeds him provides drink for him while he is sleep, and he eats and drinks while he is sleep, this is enough evidence to prove that his humanity, is not like the rest of humans, he is perfect human being etc.

Prophet Muhammed – 'Who Amongst You Is Similar To Me?'

* Sahih Bukhari, Book 31, Hadith 186: Narrated Abu Huraira: Allah's Apostle forbade Al-Wisal in fasting. So, one of the Muslims said to him, "But you practice Al-Wisal. O Allah's Apostle!" The Prophet replied, "Who amongst you is similar to me? i am given food and drink during my sleep by my Lord." So, when the people refused to stop Al-Wisal (fasting continuously), the Prophet fasted day and night continuously along with them for a day and then another day and then they saw the crescent moon (of the month of Shawwal). The Prophet said to them (angrily), "If It (the crescent) had not appeared, I would have made you fast for a longer period." That was as a punishment for them when they refused to stop (practicing Al-Wisal).

RasoolAllah {sallalahu alayhi was'salam} questions the Sahabah: 'Who amongst you is similar to me?' Sahabah knew that they are not like RasoolAllah {sallalahu alayhi was'salam} in anyway, not even in his humanity, and upon being questioned they remained silent, in fact there is not a single hadith in which a Sahabi said, RasoolAllah {sallalahu alayhi was'salam} is human like us, human like me, yet they read the very same verses, and heard the very same Ahadith.

Note, in first part of the article I quoted verses of Quran as well has numerous Ahadith, in which Allah instructs RasoolAllah {sallalahu alayhi was'salam}, and RasoolAllah {sallalahu alayhi was'salam} affirms his Bashariat as instructed: 'I am Bashr {human} like you ...' and in this part of the article I quoted evidence in which its clearly stated: 'I am not like you.', this is contradiction, yet both of the Ahadith are Sahih, and have muadid {numerous} chains of narration, therefore they can not be rejected, rather they need to be harmonized.

Humble servant, suggests that in one set of Ahadith RasoolAllah {sallalahu alayhi was'salam} affirms his Bashariat humbly, while in the second set of Ahadith is where he reminds the Sahabah of his true status.

When a person of higher status, claims to be something lower then his rank he is either lieing or being humble, but RasoolAllah {sallalahu alayhi was'salam} saying: 'I am Bashr like you.' will mean humility, because he Ambiyah {alayhis salam} do not lie and nor does Allah instruct them to tell a lie. And RasoolAllah's {sallalahu alayhi was'salam} affirmation of his Bashariat is in accordance with what he was instructed in 41:6, 18:110, and these verses instructed him to showhumility, in front of Sahabah so they can purify them selves from Shirk Ar'Riya by emulating his Sunnat. Therefore we have concrete evidence that Ahadith in which RasoolAllah {sallalahu alayhi was'salam} states: 'I am Bashr like you.' demonstrating his humility.

And the Ahadith in which RasoolAllah {sallalahu alayhi was'salam} states: "I am not similar to you; during my sleep I have One Who makes me eat and drink.” actually reveal his real status, and he is not like us nor we are like him. And there is not a single hadith in which a Sahabi said RasoolAllah {sallalahu alayhi was'salam} is Bashr like us, or we are Bashr like him, they knew it was his humility, and for this reason they did not used this language for RasoolAllah.

And I conclude with the words of RasoolAllah {sallalahu alayhi was'salam}: 'Who amongst you is similar to me {i.e. RasoolAllah}?' And someone thinks they are like him, then note what RasoolAllah {sallalahu alayhi was'salam} said: 'You are not like me. (or he said): I am not like you'.

Wama alayna Ilal balagh ul mubeen.
Muhammed Ali Razvi

Allah {subhana wa tallah} instructs Prophet Muhammed {sallalahu alayhi was'salam} to say:

* Surah Fussilat {41} Verse 6: “Say thou: "Only I am human like you: It is revealed to me by Inspiration, that your Allah is one Allah. so stand true to Him, and ask for His Forgiveness." And woe to those who join gods with Allah,- “

* Surah Al Kahf {18} Verse 110: “Say: "Only I am human like yourselves, (but) the inspiration has come to me, that your Allah is one Allah. whoever expects to meet his Lord, let him work righteousness, and, in the worship of his Lord, admit no one as partner.”

And RasoolAllah {sallalahu alayhi was'salam} had implimented the hokam of Allah in his life, and reaptedly affirmed what Allah instructed him in Quran:

* Sahih Muslim, Book 4, Hadith 1178: 'Abdullah (b. Mas'ud) reported: The Messenger of Allah (may peace be upon him) led us five (rak'ahs in prayer). We said: Messenger of Allah, has the prayer been extended? He said: What is the matter? They said: You have said five (rak'ahs). He (the Holy Prophet) said:Verily i am a human being like you. I remember as you remember and I forget just as you forget. He then performed two prostrations as (compensation of) forgetfulness.

Innovators Use These Words To Disrepect

Some people of innovation use the words of RasoolAllah {sallalahu alay was'salam} to either equate them selves with RasoolAllah {sallalahu alay was'salam}, or use his words to justify that RasoolAllah {sallalahu alay was'salam} does not have any superioity to us in his Bashari'at {humanity} because he is instructed to say in Quran, and in numerous Ahadith he says: “... I am human being like you ...” and they argue his superioity over his Ummati's is due to his Nabuwat {prophethood}.

Other ill mannered individuals use words: 'We are human like RasoolAllah.' or they say 'RasoolAllah is Human like us.' in order to affirm that RasoolAllah {sallalahu alay was'salam} is human, this is highly disrespectful, even though the intention is to affirm human'ness of Prophet Muhammed {sallalahu alay was'salam} which is proven from evidence of Quran, but the manner which it is affirmed is repugnant, distasteful, and disrepectful.

This article is written to correct these two erroneous and heretical notions. Neither the Wahabiyah, Deobandiyah, are humans like RasoolAllah {sallalahu alay was'salam}, or RasoolAllah {sallalahu alay was'salam} is human like them. Rather the language which is comparitive is haram, and done repeatedly after person is informed, amounts to disbeleife.

Principles Of Understanding: Humility & Insult

It is principle that when a human is compared to another human being depending on who is compared to who, and or who is compared with what, the fallowing meanings can be drived:

* X Is being insulted,
* X is being praised,

Example of the two would be,

* X's mothers is woman like those star,
* X's Mother is woman like Fatimah {radiallah tallah anha},
* X is like a lion,
* X is like a pig,

In this X's mother is being insulted even though the person might have only intended to highlight the similarity in woman'ness, but the words also denote insult, and in the second case, X's mother is being praised possesing qualities of daughter of Prophet Muhammed Fatimah {radiallah tallah anha} And in the third case, X is being praised possesing qualities of strenth, majestay of lion, and finally X is being likened to a pig, regardless of what excuse a person comes with, this will still denote insult.

And it is also principle that when a person states something which is does not befit him:

* Aalim saying to students - I am Jahil like you,
* Jahil saying to people - I am Aalim like so and so,
* King saying to subjects - I am commoner like you,

In case one, the Aalim is being humble, its not possiable for a Aalim to be Jahil, they are two contradictions, so his claim to his Jahl is his humility, and intelligent person does not make humility as proof of reality i.e. would not actually believe this Aalim is Jahil, will understand it has humility. Jahil's claim of being an Aalim ghulu {excessive} praising of own self, and out right liar. Kings statement shows humility, he can not be lieing to his subjects, his attempt would be too daring to lie, so obvious case of humility.

This is not comprehensive explaination of principles we use in our language but its crude enough to allow understanding of next part. Please reffer to these principles while reading the next section of disscusion.

Insulting RasoolAllah – Intentionally & UnIntentionally.

Insulting RasoolAllah {sallalahu alay was'salam} intentinally is an act of disbeleife, but doing it in unintentionally is sinful, some people insult RasoolAllah {sallalahu alay was'salam} intentionally and others in ignorance and blind fallowing they utter words which denote insult, slight, disrespect, to RasoolAllah {sallalahu alay was'salam}.

The heretics uses words which are comparitive in their nature, and comparision between two humans or between human and animal is in attributes, and not in their phisical being. The words 'He is like us.' and'We are human like him.'are comparitive in nature as well.

The heretics use the words: “Verily i am a human being like you.” which show humility of RasoolAllah {sallalahu alay was'salam}, to argue: 'He is like us.'because he said so or they say: 'We are human like him.'In the first case they reduce the lofty status of RasoolAllah {sallalahu alay was'salam} to a commoner by saying: 'He is human like us.'and in the second case they catapult their human status to level of RasoolAllah {sallalahu alay was'salam}, in both cases the result is same that they disbelieve in uniqueness of Prophet Muhammed {sallalahu alay was'salam}. Which is disrespectful of these ignorant individuals because the aim and objective is to reduce the lofty status of RasoolAllah {sallalahu alay was'salam} to a commoner, and attribute uniquess to him in meaning of Prophethood.

They say: 'He is Bashr like us, but only superiority of RasoolAllah on us is that he is the Messenger of Allah.'This is heretical and disrepectful, because all the qualities of RasoolAllah {sallalahu alay was'salam} are characteristics of Bashari'at of Prophet Muhammed {sallalahu alay was'salam}, his Prophethood, piety, his paitence, his mercy, his caring, his love, his adherance to teaching of Quran, seeing of paradise and its occupants, seeing hell and its occupants, hearing the foot step of Bilal {radiallah tallah anh} in paradise, seeing Musa alayhis salam perform Salah in grave, knowing of dead being punished in grave, and telling why they are being punished, performing miracles, etc are all connected with his Bashari'at {humanity} making a claim to be like him is indirectly implying that you are too like him in these characteristics. And if someone claims that RasoolAllah {sallalahu alay was'salam} is human like him or like us, is indirectly implying that RasoolAllah {sallalahu alay was'salam} shares with us in all of our short commings due to our likeness to him. By saying that he is like us, person indirectly implies that he is sinner, lazy, liar, deceptive, forgetfull, fails to act on deen, and human like us. The words used by the heretics denote absoulute likeness to him, and note indeed RasoolAllah {sallalahu alay was'salam} did have human nature and its limitations but what ever limitation he affirmed for him self, we affirm only that and not use words which denote meaning, that Rasoolallah {sallalahu alay was'salam} is absolutely like us in every human characteristic.

The prohibition of words which could be used to insult RasoolAllah {sallalahu alay was'salam} is in the Quran, and Allah commands the beleivers:

Surah Al Baqarah {2} Verse 104: “O you who believe! Say not (to the Messenger Peace be upon him ) Ra'ina but say Unzurna (Do make us understand) and hear. And for the disbelievers there is a painful torment.”

Surah Nisa {4} Verse 46: “Among those who are Jews, there are some who displace words from (their) right places and say: "We hear your word and disobey," and "Hear and let you hear nothing." And Ra'ina with a twist of their tongues and as a mockery of the religion. And if only they had said: "We hear and obey", and "Do make us understand," it would have been better for them, and more proper, but Allah has cursed them for their disbelief, so they believe not except a few.”

Allah subhana wa tallah prohibits the use of words which can be interpreted, twisted, to denote insult of Prophet {sallalahu alay was'salam} while reffering to him. It was the habbit of Yahood to twist the word Ra'ina' and pronounce it, as Rai'eena, which meant sheperd. Even though RasoolAllah {sallalahu alay was'salam} did herd sheeps in his teenage years, but Allah still did not aprove of this twist of the Jews, and prohibited altogather the use of words which can be twisted to mean insult of RasoolAllah {sallalahu alay was'salam} and the words: 'He is Bashr like us.'or 'I am Bashr like him.' do have negative conotations, therefore its prohibited the use of these words.

And affirming human'ness of Prophet Muhammed {sallalahu alay was'salam} is essential part of Muslims Aqidah, denial of which is disbeleife hence it should be affirmed with words which do not have hints of disrepect. Its better to say: 'RasoolAllah is human like Musa {alayhis salam}.' or simply affirm that RasoolAllah is human without the 'likeness' part.

Wama alayna ilal balaghul mubeen.
Muhammed Ali Razvi

 mien yahan per talib ilm ki hasiyat say hee ata hooon. or mera maksad yahan per ilm seekhna hee hay. or mien kisi ahle khabsee ya deogandi ko khud say kuch reply nahi kerta. bulkay app jaisay ilmi hazrat say rujoo kerta hooon. jo app boltay ho to wohi baaat agay bolta hoooon. or khud bhi samjhta hooon kay aisa kiun hay or waisa kiun hay. or jo galiyaaan day rahey hotay hien muhj say berdasht nahi hoti kay kisi sunni ko kuch bola jai. 

 

ab muhjay app say aik point mila. kay sunan abu daoon ki jo hadith hay . AHLE KHABEEES nay gahlat tajerma keeya hay. us may BAAZ QABAIL ka ziker hee nahi hay. srif QABAIL ka ziker hay. or muhjay pata hay kay mien jub ya boloon ga kay hadith may BAAZ ka word kahan say agaya to us ko sabit kernay ki koshish karien gay. kay hadith may word BAAZ  hay. phir app ki rehnumai chahiya hogi. is terhan mien khud bhi seekhooon ga or un ko moo tor jawab bhi day sakooon ga. kul ko kisi rishtay daar may , dostoon may , job per koi bhi kuch bhi bolay ga atleast moo bund ker wa sakoon ga. kiun kay SHIRK SHIRK soun ker her koi tung agaya hay.

 

 

ALLAH app ko jaza khair ata fermai. 

Baee hadith per baaz kee takhsees aur hadisoon kay saboot kay mutabiq kee ja sakti heh jesay meh nay kee heh. Magar hadith meh lafz baaz mojood nahin. Asal behas woh yeh heh kay hawa chalnay say pehlay Ummat kay chand qabail Shirk e akbar kay murtaqib hoon gay ya baad meh.

 

Wahhabi asal meh is behas ko is leyeh chirtay hen keun kay woh Musalmanoon ko bilkhasoos Ahle Sunnat ko Mushrik mantay hen aur buttoon kee pooja, qabroon kee pooja kernay walay yehni Ahle Shirk tehratay hen. Is ilzaam ko mad e nazr rakh ker hamara jawab hota heh kay RasooolAllah kay farman kay mutabiq Ummat meh mujmohi tor per hawa chalnay pehlay shirk nahin hoga aur Ahle Sunnat sawad e azam hen is leyeh yeh ilzam ghalat heh. Aur bicharay is ka jawab ka rad nahin ker saktay keun kay Ahle Sunnat majority hen thay aur inshallah rahen gay aur majority kay haq honay per saboot bot hen hadith meh.

 

Dosra misaal kay tor per sab dalahil o baraheen ko chor deeya jahay aur bilfarz maan leeya jahay kay Ummat kay chand qabahil hawa chalnay say pehlay buttoon Uzza aur Lat, aur Daws kay butt kee pooja keren gay toh Wahhabi'at ko faida kia heh? Is meh toh sirf chand qabail ka Uzza, Lat, aur Dhi al Khalasa kay butt kee pooja ka zikr heh is say yeh qiyaas kesay jaiz tor per keeya ja sakta heh kay Ahle Sunnat Wal Jammat Shirk kay murtaqib hen? RasoolAllah ka farman heh kay meri Ummat meh Shirk nahin hoga, aur joh logh Shirk keren gay yehni Lat, Uzza, Dhi Al Khalasa kee ibadat keren gay aur khuda maneh gay un ka zikr RasoolAllah (sallalahu alayhi was'salam) nay ker deeya. RasoolAllah (sallalahu alayhi was'sallam) ka baqi Ummat kay baray meh kuch nah farmana yeh saboot heh kay woh Shirk nahin keray gee warna Wahhabiyoon kee tera RasoolAllah (sallalahu alayhi was'sallam) keh saktay thay kay Ummat meh qabroon kee pooja hogi, Hindustani qabroon kee pooja keren gay, Arab qabroon kee pooja keren gay, aur baqi sab qabroon kee pooja keren gay waghera, waghera. Jis cheez nay hona thah RasoolAllah (sallalahu alayhi was'sallam) nay us kay mutaliq farma deeya kay is nay hona heh aur jis nay hona hee nahin us kay mutaliq Wahhabi apni shaytani qiyaas say buttoon, Lat, Uzza wali ahadith ham per chispan ker rahay hen.

 

Yeh logh parlay darjay kay jahil hen. Allah ta'ala ka karam heh kay us nay mujjay in jahiloon kee jahalat aur kharijiyat per say door keeya aur ahle sunnat kay maslak ko qabool kernay kee tofeeq deeh. Meh bee in chavloon kee tera qiyasat aur apni man-garat kissoon say musalmanoon ko kaffir, mushrik kehnay wala thah in ahadith kee bunyad per magar Allah ka karam huwa kay us nay apnay karam say meh Quran aur hadith samajnay laga aur in paleedoon ki zindiqiyat per ba khabr hota gaya.

 

Aap in say yeh behas nah keren kay hawa kay chalnay say pehlay Lat, Uzza, Dhi Al Khalasa kee pooja ho sakti heh ya nahin balkay yeh poochen kay agar yeh pehlay ho gaya  ya ho sakti heh toh phir aap ko is say hasil kia huwa? Aur phir joh jawab denh us per meray uper wali girift pesh kren, in sha Allah qayamat ahay Wahhabi ko maqool jawab nahin ahay ga.

 

Wama alayna ilal balaghul mubeen.

Muhammed Ali Razavi

This is a simple account of what and how idolatry will spread on earth:

RasoolAllah (sallalahu alayhi was'sallam) said: “... and the Last Hour will not come before the tribes of my people attach themselves to the polytheists and tribes of my people worship idols.” [Ref: Abu Dawood, B30, H4239] in another hadith he explicitly stated about worship of specific idols; Lat and Uzza: “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] In another hadith Prophet (sallalahu alayhi was'sallam) mentioned a particular tribe worshipping a particular idol: “... the women of the tribe of Daus would be seen going round Dhi al-Khalasa (for worship) and ..." [Ref: Muslim, B41, H6944] This will happen when: “... Allah would send the sweet fragrant air by which everyone who has even a mustard grain of faith in Him would die ...” [Ref: Muslim, B41, H6945] and as a result only: “Only the wicked people would survive and they would be as careless as birds with the charactertistics of beasts. They would never appreciate the good nor condemn evil.” [Ref: Muslim B41, H 7023] “... and those only would survive who would have no goodness in them.” [Ref: Muslim, B41, H6945] then shaytan will come to them: “... in human form and would say: Don't you respond? And they would say: What do you order us? And he would command them to worship the idols ...” [Ref: Muslim, B41, H 7023] “And they would revert to the religion of their forefathers." [Ref: Muslim, B41, H6945] and their idoltory would be in spite of of the fact that: “... they would have abundance of sustenance and lead comfortable lives.” [Ref: Muslim B41, H 7023] “Then only the worst of men will remain to be overwhelmed by the Hour.” [Ref: Muslim, B20, H4721] and as a result of spreading of Shirk all over the earth: “Then the trumpet would be blown and no one would hear that but he would bend his neck to one side (i.e. die) ...” [Ref: Muslim B 41, H 7023]

What ever I have written above is drawn from these ahadith. It will help you if you actually read the entire ahadith from this site:

http://www.searchtruth.com/hadith_books.php

I only quoted parts which were more important onces you read the ahadith in their fullness you will understand all these ahadith are related to each other.
 

"Abu Huraira reported Allah's Messenger (may peace be upon him) as saying: The Last Hour would not come until the women of the tribe of Daus would be seen going round Dhi al-Khalasa (for worship) and Dhi al-Khalasa is a place in tabala, where there was a temple in which the people of the tribe of Daus used to worship the idol." [Ref: Muslim, B41, H6944]

Narrated Thawban, ... will destroy another section, and a section will captivate another section. I am afraid about my community of those leaders who will lead astray. When the sword is used among my people, it will not be withdrawn from them till the Day of Resurrection, and the Last Hour will not come before the tribes of my people attach themselves to the polytheists and tribes of my people worship idols. There will be among my people thirty great liars each of them assertinf that he is (Allah's) prophet, whereas I am the Seal of the Prophets after whom (me) there will be no prophet; and a section of my people will continue to hold to the truth - (according to Ibn 'Isa's version: (will continue to dominate) - the agreed version goes: "and will not be injured by those who oppose them, till Allah's command comes." [Ref: Abu Dawood, B30, H4239]

'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]

“... I heard Allah's Messenger (may peace be upon him) as saying: Only the wicked people would survive and they would be as careless as birds with the charactertistics of beasts. They would never appreciate the good nor condemn evil. Then the satan would come to them in human form and would say: Don't you respond? And they would say: What do you order us? And he would command them to worship the idols but, in spite of this, they would have abundance of sustenance and lead comfortable lives. Then the trumpet ...” [Ref: Muslim B 41, H 7023]

“... A group of people from my Umma will continue to fight in obedience to the Command of Allah, remaining dominant over their enemies. Those who will oppose them shall not do them any harm. They will remain in this condition until the Hour overtakes them. (At this) 'Abdullah said: Yes. Then Allah will raise a wind which will be fragrant like musk and whose touch will be like the touch of silk; (but) it will cause the death of all (faithful) persons, not leaving behind a single person with an iota of faith in his heart. Then only the worst of men will remain to be overwhelmed by the Hour.” [Ref: Muslim, B20, H4721]

 

Muhammed Ali Razavi

Intorduction:

Ashariyah, Maturidiyah were two schools within Ahle Sunnat Wal Jammat, which attempted to protect Islam from the innovations of philosophers, such as Mutazilah and from Anthropomorphists, who likened Allah to Allah's creation, attributing hands,feet, shin, to Allah subhana wa tallah. These two schools of thought came into existance to restore balance, and take the middle course of deen.

Over the time Anthropomorphism as been repackaged and is branded as creed of the Salaf As Saliheen and promoted and preached by the Mujassimeen {i.e. Wahabiyah}, and remanants of Mutazili creed are still lurking around in different sects, i.e. Deobandi,, and Ahle Hadith {a sub sect of Wahabi's}, and Pervezi, but as a sect as whole is no longer in existance.

Inshallah in this article humble servent will explain the simple, and the safest path is of Ahle Sunnat Wa Jammat, and confusion, verbal gymnastics is path of innovation.

Foundational Discourse:

Aqeedah of Ahle Sunnat Wal Jammat is that Zaat e Illahi {i.e. very 'Being' Of Allah} and Sifaat e Illahi {i.e. Attributes of God} are not like Allah's creation:

Surah As'Shura {42} Verse 11: “The Creator of the heavens and the earth. He has made for you mates from yourselves, and for the cattle (also) mates. By this means He creates you (in the wombs). There is nothing like Him; and He is the All-Hearer, the All-Seer.”

Therefore any verse in Quran where Allah states something, and translation of that indicates human like attributes, or phisical traits, such verses are Mutashabi'at {i.e. allegorical, indefinitive in meaning}, and those verse we should NOT use to make our Aqeedah, but our Aqeedah should be based on verses Muhkamat {i.e. definitive in meaning} which are the about:

* Surah Imran {3} Verse 7: “He it is Who has sent down to thee the Book: In it are verses Muhkamat; they are the foundation of the Book: others are Mutashabiyat. But those in whose hearts is perversity follow the part there of that is Tashabih {i.e. indefinitive}, seeking discord, and searching for its hidden meanings, but no one knows its hidden meanings except Allah. And those who are firmly grounded in knowledge say: "We believe in the Book; the whole of it is from our Lord:" and none will grasp the Message except men of understanding.”

And only those with perverse heart, fallow the Tashabih to seek discord, as it is the case of Mujassim {i.e. Anthropomorphist} Wahabiyah and who wish to find its hidden means will dewelve into these verses {i.e. Mutazila}, and cause tribulation in Ummah.

Evidence:

Surah Al A'raf {7} Verse 54: “Your Guardian-Lord is Allah, Who created the heavens and the earth in six days, and then on Arsh {i.e. throne} established Istawa {in a manner which befits Majestay Of Allah}: He draweth the night as a veil o'er the day, each seeking the other in rapid succession: He created the sun, the moon, and the stars, (all) governed by laws under His command. Is it not His to create and to govern? Blessed be Allah, the Cherisher and Sustainer of the worlds!”

Surah Yunus {10} Verse 3: “Verily your Lord is Allah, who created the heavens and the earth in six days, and then on Arsh {i.e. throne} established Istawa {in deserving majestay of Allah}: regulating and governing all things. No intercessor (can plead with Him) except after His leave (hath been obtained). This is Allah your Lord; Him therefore serve ye: will ye not receive admonition?”

Surah Ar'rad {13} Verse 2: “Allah is He Who raised the heavens without any pillars that ye can see, then on Arsh {i.e. throne} established Istawa {in a manner deserving of majestay of Allah}; He has subjected the sun and the moon (to his Law)! Each one runs (its course) for a term appointed. He doth regulate all affairs, explaining the signs in detail, that ye may believe with certainty in the meeting with your Lord.”

Surah Al Furqan {25} Verse 59: “He Who created the heavens and the earth and all that is between, in six days, and then on Arsh {i.e. throne}established Istawa {in a manner deserving of majestay of Allah}: Allah Most Gracious: ask thou, then, about Him of any acquainted (with such things).”

Surah As'Sajdah {32} Verse 4: “It is Allah Who has created the heavens and the earth, and all between them, in six Days, and then on Arsh {i.e. throne} established Istawa {in a manner deserving of majestay of Allah}: ye have none, besides Him, to protect or intercede (for you): will ye not then receive admonition?”

Surah Al Hadid {57} Verse 4: He it is Who created the heavens and the earth in Six Days, and then on Arsh {i.e. throne} established Istawa {in a manner deserving of majestay of Allah}. He knows what enters within the earth and what comes forth out of it, what comes down from heaven and what mounts up to it. And He is with you wheresoever ye may be. And Allah sees well all that ye do.

Aqeedah Of Ahle Sunnat: - Safest Aqeedah On Istiwa:

- Allah's Sifaat {attribute} of Istiwah believe as it is, not to be translated, and accepted without Taweel. In other words believe in Istiwa, without it having resembalance to creation's act, without Taweel { i.e. interpretation}, without translation {i.e Istiwa means above} which gives Istawa of Allah direction. But believe in Istiwa as Istiwa, and say: 'Allah's Istiwa is in a manner which befits Allah's Majestay.'

Aqeedah Of Ahle Sunnat: - Safe Aqeedah On Istiwa:

There are numerous Ahadith which state that RasoolAllah sallalahu alayhi was'salam stated that he has been given something which has quality of 'Jawami Al Kalim' and then explained it means, expressing of many meanings in one or two statements:

* Sahih Al Bukhari, Book 87, Number 141: ”Narrated Abu Huraira: "I heard Allah's Apostle saying, "I have been sent with Jawami al-Kalim, and I was made victorious with awe (caste into the hearts of the enemy), and while I was sleeping, the keys of the treasures of the earth were brought to me and were put in my hand." Muhammad said, Jawami'-al-Kalim means that Allah expresses in one or two statements or thereabouts the numerous matters that used to be written in the books revealed before (the coming of) the Prophet."

Therefore the meaning of attribute of Allah; Istiwah can have mutliple meanings, as well as remain Istiwa, and it can be believed in as it is {i.e. Arabic: Istiwa}, and believed with Taweel, and still it will be in accordance with principles of Tafsir. And those who made Taweel are reffered as: “…none will grasp the Message except men of understanding.” Therefore please bare in mind the above and read further.

- Believe in Taweel of Istiwa, meaning Allah made his creation subservient, subdued them, by His command, by His power, by His will, alsoHe is exalted, sublime, noble.

- Allah's Sifaat {attribute} of Istiwah believe as it is, not to be translated, and accepted without Taweel. In other words believe in Istiwa, without it having resembalance to creation's act, without Taweel { i.e. interpretation}, without translation {i.e Istiwa means above} which gives Istawa of Allah direction. But believe in Istiwa as Istiwa, and say: 'Allah's Istiwa is in a manner which befits Allah's Majestay.'

Aqeedah Of Ahle Biddat: - Heretical Aqeedah On Istiwa:

- Istiwa means 'Above' and 'Istiwa Alal Arsh' means 'rising above the throne' and the manner of 'rising above the throne' is unknown, and is without likeness to His creation.

Criticism:- Beleife in 'istiwa' meaning 'above' does give it meaning that Allah is like his creation in His: 'rising above the throne'. Istiwa is from Mutashabi'hat, hence definitive meaning is not known, translation is known, but translation is in contradiction with: "... Laysaka Misli shay ..." {i.e. "... nothing like Him ..."} therefore we do not translate it, and should not translate it.

Wama Alayna Ilal Balaghul Mubeen.
Muhammed Ali Razvi

 

 

Introduction:

Imkan al-Kizb was coined by Shaykh Ismail al-Dehalvi about 150/175 years ago in his book, Yaq Rozi. Since then this concept has been cause of division, dispute between scholar of Ahle Sunnat and between of innovation and Kufr. Due to atmosphere to abandonment of learning of religious knowledge the common folk are unable to decide between the two parties. This short article will shed some light on the basic, the fundamental aspects of the issue without which can not understand this dispute nor can they not figure out right from the wrong. 

Part One: Meaning Of Terms.

Q1: What is meaning of words Imkan Kizb linguistically?

A1: In Urdu/Arabic Imkan is used in meanings of possibility, chance, probability, potentiality and Kizb means lie. Imkan Kizb therefore denotes possibility, chance, probability, and potential of a lie.

Note: Commonly Imkan is confused with Mumkin. Mumkin denotes possibility  without insinuating, or hinting a percentage of probability. Imkan denotes remote degree/percentage of potentiality, or actuality. Saying there is Imkan of something happening is same as saying; there is some undisclosed percent chance of this happening.

Q2: What is meaning of Khalf Wa'eed linguistically?

A2: Urdu khalf from which Khilaf is derived and both mean against. Wa'eed is a Arabic/Urdu word which means 'threat'[2], and based on this 'khalf e wa'eed' means 'against threat' or 'against the threat'.

Q3: What is meaning of 'khalf e wa'ad' linguistically?

'Wa'ad' is a Arabic word from which the Urdu word 'wa'adah' is derived and both mean 'promise', hence it means 'against promise' or 'against the promise'.

Part Two: Meanings In Relation To Allah (subhana wa ta'ala).

Q4: What is meaning of 'imqaan e kizb' technically in relation to Allah (subhana wa ta'ala)?

It means that there is possibility that Allah (subhana wa ta'ala) may tell a lie.

Q5: What is meaning of 'khalf e wa'eed' technically in relation to Allah (subhana wa ta'ala)?

Allah's (subhana wa ta'ala) wa'eed (i.e. threat) is the promise of punishment of the munafiqeen and disbelievers in hellfire: “Allah hath promised the Hypocrites men and women, and the rejecters, of Faith, the fire of Hell: Therein shall they dwell: Sufficient is it for them: for them is the curse of Allah, and an enduring punishment.” [Ref: Surah 9:68] in another place Allah (subhana wa ta'ala) has stated: “Know they not that for those who oppose Allah and His Messenger, is the Fire of Hell?- wherein they shall dwell. That is the supreme disgrace.” [Ref: Surah 9:63] Therefore 'against the threat' would be Allah (subhana wa ta'ala) sending a disbeliever, or a munafiq to paradise by forgiving the kuffr as well as sins of a kuffaar and munafiqeen without their repentance from kuffr, without them doing good deeds.

Q6: What is meaning of 'khalf e wa'ad' technically in relation to Allah (subhana wa ta'ala)?

Allah (subhana wa ta'ala) has promised the believers of reward: “But give glad tidings to those who believe and work righteousness, that their portion is Gardens, beneath which rivers flow. Every time they are fed with fruits there from, they say: ...” [Ref: Surah 2:25] in another place Allah (subhana wa ta'ala) states: “As to those who believe and work righteousness, Allah will pay them (in full) their reward;...." [Ref: Surah 3:75] Hence the meaning of 'khalf e wa'ad' would be acting against what Allah (subhana wa ta'ala) has promised of the rewards to the pious believers and instead punishing them.

Part Three: Possibility of Kizb, Wa'ad, Wa'eed

Q7: Is there 'imqaan' of 'khalf e wa'eed'?

Allah (subhana wa ta'ala) states: “Those who reject (Truth), among the People of the Book and among the Polytheists, will be in Hell-Fire, to dwell therein (for aye). They are the worst of creatures.” [Ref: Surah 98:6] in another verse Allah (subhana wa ta'ala) makes four promises: “To Him will be your return- of all of you. The promise of Allah is true and sure. It is He Who beginneth the process of creation, and repeateth it, that He may reward with justice those who believe and work righteousness; but those who reject Him will have draughts of boiling fluids, and a penalty grievous, because they did reject Him.” [Ref: Surah 10:4] One of them is the promise of fullfilling the threat of punishment and from this we can deduce that there is no imqaan of Allah (subhana wa ta'ala) acting against his threat by sending the people of hell to paradise.

Q8: Is there 'imqaan' of 'khalf e wa'ad'?

Based on this verse of Qur’an: “... that which hath been revealed unto thee from thy Lord is the truth; but most men believe not.” [Ref: Surah 13:1] everything revealed in the Qur’an is truth hence there is no imqaan of Allah (subhana wa ta'ala) doing against his promise of reward by sending people of paradise to hellfire. Which he made to righteous believers because He has stated: “But those who believe and do deeds of righteousness, We shall soon admit to Gardens, with rivers flowing beneath,- their eternal home: Therein shall they have companions pure and holy: We shall admit them to shades, cool and ever deepening.” [Ref: Surah 4:57] In another verse Allah (subhana wa ta'ala) states: “But those who believe and work righteousness,- no burden do We place on any soul, but that which it can bear,- they will be Companions of the Garden, therein to dwell (for ever).” [Ref: Surah 7:42]

Q9: Is there 'imqaan' of 'kizb?

There is no possibility (i.e. imqaan) of Allah (subhana wa ta'ala) telling a lie because He is not Al Kazzab (i.e. the Liar) but He is al Haq (i.e. the Truth) and He only does according to His attributes. Allah (subhana wa ta'ala) states: “That is because Allah - He is the Haq; and those besides Him whom they invoke,- they are but vain Falsehood: ...” [Ref: Surah 22:62] Allah (subhana wa ta'ala) was al Haq from pre-eternity therefore there was no imqaan of His lying then, and there is no imqaan of His lying now.


Part Four: Happening Of Kizb, Wa'ad, Wa'eed.

Q10: Is there possibility of 'wuqu' (i.e. happening) of 'kizb'?

Kizb is not qadeem and Allah (subhana wa ta'ala) is qadeem. What is qadeem is attribute of Allah (subhana wa ta'ala), and what is not attribute of Allah is Haadis, and creation can not be part of qadeem. Allah (subhana wa ta'ala) does according to His attributes, for Him to lie or have ability (i.e. Qudrah) to lie He must be al Kazzab (i.e. the Liar) from Qadeem. The opposite of kizb is Haq, and he was Al Haq from qadeem therefore He only is what he was from Qadeem (i.e. Al Haq) hence there is no possibility of happening of kizb, meaning there is no possibility of Allah (subhana wa ta'ala) actually lying.

Q11: Is there possibility of 'wuqu' (i.e. happening) of 'khalf al wa'eed'?

There is no imqaan of Allah (subhana wa ta'ala) actually, in reality, acting against his wa'eed (i.e. forgiving the Mushrikeen and sending them to paradise) because he has stated: “But those who reject (Allah) - for them will be the Fire of Hell: No term shall be determined for them, so they should die, nor shall its Penalty be lightened for them. Thus do We reward every ungrateful one!” [Ref: Surah 35:36] and in another verse: "Unless I proclaim what I receive from Allah and His Messages: for any that disobey Allah and His Messenger,- for them is Hell: they shall dwell therein for ever." [Ref: Surah 72:23] therefore the wuqu of khalf e wa'eed is not in imqaan.

Q12: Is there possibility of 'wuqu' (i.e. happening) of 'khalf al wa'ad'?

Nor there is imqaan of Allah (subhana wa ta'ala) in reality acting against his wa'ad (i.e. punishing the pious by sending them to hellfire) because he has explicitly stated in Qur’an al kareem: “ (8) Verily those who believe and do righteous good deeds for them are Gardens of Delight. (9) To dwell therein. The promise of Allah is true: and He is Exalted in Power, Wise.” [Ref: Surah 31] and in another verse Allah (subhana wa ta'ala) informs the pious believers: “But it is for those who fear their Lord. That lofty mansions, one above another, have been built: beneath them flow rivers (of delight): (such is) the promise of Allah. never doth Allah fail in (His) promise.” [Ref: Surah 39:20] and about Sahabah (alayhi ridwan) Allah (subhana wa ta'ala) states: “Muhammad is the apostle of Allah. and those who are with him are strong against Unbelievers, (but) compassionate amongst each other. Thou wilt see them bow and prostrate themselves (in prayer), seeking Grace from Allah and (His) Good Pleasure. On their faces are their marks, (being) the traces of their prostration. ... Allah has promised those among them who believe and do righteous deeds forgiveness, and a great Reward.” [Ref: Surah 48:29] These verses of Qur’an lead to sound conclusion that there is no imqaan of wuqu of khalf e wa'ad.

Part Five: Power of Kizb, Wa'eed, Wa'ad.

Q13: Does Allah (subhana wa ta'ala) have Qudrah (i.e. ability, power) of kizb?

- His asma (i.e. names) are described as: “The most beautiful names belong to Allah. so call on him by them; but ...” [Ref: Surah 7:180] in another verse: “Say: "Call upon Allah, or call upon Rahman: by whatever name ye call upon Him, (it is well): for to Him belong the Most Beautiful Names. Neither ...” [Ref: Surah 17:110] and in another verses: “Allah, there is no god but He! To Him belong the most Beautiful Names.” [Ref: Surah 20:8] “He is Allah, the Creator, the Evolver, the Bestower of Forms (or Colours). To Him belong the Most Beautiful Names: ...”

- His names known/unknown are beautiful none of them is ugly, defective, degrading therefore he does not posses asma which are not alhusna (i.e. beautiful, elegant, noble, perfect) without possessing the attributes of defect (i.e. al Kadhab, al kadhib), defect (i.e. lying) is not possible for Him. Just as without material hand slap isn't possible for Allah (subhana wa ta'ala), without sexual organ isn't possible for Allah (subhana wa ta'ala), without eyes of creation seeing with sight of creation isn't possible for Allah (subhana wa ta'ala), without having defect attribute (i.e. the Liar), lying isn't possible for Allah (subhana wa ta'ala). In short the possibility (i.e. imqaan) can only be when there is ability/power (i.e. Qudrah), and His ability is according to His attributes and his Dhaat. His attributes are elegant, beautiful, perfect, hence His having of power/ability of al Kadhaab, al Khadib, is impossible.

Q14: Does Allah (subhana wa ta'ala) have Qudrah (i.e. ability, power) of khalf e wa'eed?

- Allah (subhana wa ta'ala) says: “And your Allah is One Allah. There is no god but He, Most Gracious, Most Merciful (i.e. ar'Raheem).” [Ref: Surah 2:163] in another verse Allah (subhana wa ta'ala) says Qur’an is: “A Revelation from Most Gracious, Most Merciful (i.e. ar'Raheem).” [Ref: Surah 41:2] Allah (subhana wa ta'ala) has ability/power to do against His threat of punishment, in other words forgive the people of fire and send them to paradise but imqaan (i.e. possibility) of this happening is nil because He has declared it so, therefore to believe in imqaan of it is disbelief because it amounts to rejection of Qur'anic ayaat.

- Also note forgiving of the faults of pious believers is connected to mercy of Allah (subhana wa ta'ala) and Allah (subhana wa ta'ala) has promised to the momineen, the pious believers who commit sins and then seek forgiveness for them there is forgiveness: “To those who believe and do deeds of righteousness hath Allah promised forgiveness and a great reward.” [Ref: Surah 5:9] in another verse: “The Evil one threatens you with poverty and bids you to conduct unseemly. Allah promiseth you His forgiveness and bounties. And Allah careth for all and He knoweth all things.” [Ref: Surah 2:268] Fallowing Prophet (sallalahu alayhi was'sallam) is means to gaining mercy of Allah (subhana wa ta'ala) only then: “... Allah will love you and forgive you your sins: For Allah is Oft-Forgiving, Most Merciful." [Ref: Surah 3:31][3] His forgiveness is His Mercy, His granting of paradise is His mercy.

Q15: Does Allah (subhana wa ta'ala) have Qudrah (i.e. ability, power) of khalf e wa'ad?

- Allah (subhana wa ta'ala) has ability/power to act against his promise of reward, in other words send the ahlul jannah (i.e. people of paradise) to fire of hell because this is related to His Justice (i.e. al Adl, al A'adil) but Imqaan of Allah (subhana wa ta'ala) enacting against His promise of reward is non-existent. His Justice is according to the verse that whosoever opposes with actions/belief: “... Allah and His Messenger, the Fire of Hell is wherein they shall dwell. That is the supreme disgrace.” [Ref: Surah 9:63] “The word of thy Lord doth find its fulfillment in truth and in justice: None can change His words: …” [Ref: Surah 6:115].

- The heretic[4] argued: 'Sahabah (alayhi ridwan) did not do as Prophet of Allah (subhana wa ta'ala) instructed and opposed his instructions.[5] These are disobedience which are ghair-Shar'aee in one aspect and can be justified reasons for Allah (subhana wa ta'ala) doing against His promise of paradise for companions of Prophet (sallalahu alayhi was'sallam). And this is justification for Allah's (subhana wa ta'ala) imqaan e khalf e wa'ad, because there is reason and there is His Qudrah. Due to His Mercy He will forgive such acts of disobedience which were commited with pious intentions of adab (i.e. respect) and deep hub (i.e. love) for Prophet (sallalahu alayhi was'sallam) which these companions had for RasoolAllah (sallalahu alayhi was'sallam).'[6]

- And response is: Honoring of Prophet (sallalahu alayhi was'sallam) is instructed: “... So it is those who believe in him, honor him, help him, and follow the light which is sent down with him,- it is they who will prosper." [Ref: Surah 7:157] The forgiveness for these companions of RasoolAllah (sallalahu alayhi was'sallam) is His mercy, and it was earned by honoring of Prophet (sallalahu alayhi was'sallam) because of His saying: “But those who believe and do deeds of righteousness, - We shall soon admit them to gardens, with rivers flowing beneath, to dwell therein for ever. Allah's promise is the Truth, and whose word can be truer than Allah's?” [Ref: Surah 4:122] and the deed of honoring Prophet (sallalahu alayhi was'sallam) was righteousness in sight of Allah (subhana wa ta'ala). This declaration: “... Not equal among you are those who spent (freely) and fought, before the Victory, (with those who did so later). Those are higher in rank than those who spent (freely) and fought afterwards. But to all has Allah promised a goodly (reward). And Allah is well acquainted with all that ye do.” [Ref: Surah 57:10] Therefore one can not argue that there is imqaan (i.e. possibility) of Khalf e Wa'ad (i.e. sending of these two companions to hellfire) because their forgiveness is promise of Allah (subhana wa ta'ala). To remove all doubts Prophet (sallalahu alayhi was'sallam) had informed Hadhrat Abu Bakr as'Sadeeq (radiallah ta'ala anh), as well as Hadhrat Ali (radiallah ta'ala anh) of paradise in their life times: “... The Prophet said to me, "Open the gate for him and give him the glad tidings that he will enter paradise." I opened (the gate) for him, and behold! It was Abu Bakr. I informed him of the glad tidings the Prophet had said, and he praised Allah.” [Ref: Bukhari, B57, H42] in another hadith: “The Prophet (peace_be_upon_him) will go to Paradise, Abu Bakr will go to Paradise, Umar will go to Paradise, Uthman will go to Paradise, Ali will go to Paradise, ...” [Ref: S.Dawud, B40, H4632] and Allah (subhana wa ta'ala) has declared in Qur’an: “He does not speak out of his own desire. It is naught but revelation that is revealed.” [Ref: Surah 5:4-5] Therefore there is no imqaan of khalf e 'wa'ad because Allah (subhana wa ta'ala) has already promised them two paradise in life and Messenger of Allah (sallalahu alayhi was'sallam) who only speaks what Allah (subhana wa ta'ala) instructs him has affirmed it.

Conclusion:

Allah (subhana wa ta'ala) has explicitly stated that He will punish the munafiqeen and kuffar in hellfire. And reward those who believe as well as act righteously (i.e. act according to Qur’an Sunnah). Even after the emphatic declarations in the Qur’an one believes in wuqu of khalf e wa'eed/wa'ad as well as imqaan of khalf e wa'eed/wa'ad or believes in imqaan of kizb or wuqu of kizb after the revelation of Qur’an has been explained to him such a person has commited disbelief. He has left Islam for abyss of kuffr. A state which judges according to Allah's revelation as well as Prophet's Sunnah is bound by Law to arrest him and if he refuses hujjah then execute him.

Wama alayna ilal balaghul mubeen.
Muhammed Ali Razavi
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Footnotes:
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- [1] Some people due to ignorance assume it means ability, power, (i.e. Qudra)

- [2] Due to threat being a type of warning some of the intellectual class have wispered it means 'Warning' (i.e. Arabic Tahzeer).

- [3] Note that Allah (subhana wa ta'ala) forgiving the pious believers is not proof of khalf e wa'eed because the forgiveness was promised to them. Khalf e wa'eed would be only proven if the pious believers were also threatened with punishment for their sins and we know Allah had promised the pious believers forgiveness. Hence this is not khalf e wa'eed but it is fulfilling of promise which Allah (subhana wa ta'ala) had promised them in Qur’an.

- [4] I am not familiar with anyone else linking this point with belief that there is possibility of Allah (subhana wa ta'ala) lying. Singular 'heretic' is reference to myself when I was from amongst the heretics and this was one reason I supported the belief of 'imqaan e kizb' with regards to Allah (subhana wa ta'ala), but Allah (subhana wa ta'ala) guided me.

- [5] Hadhrat Abu Bakr as'Sadeeq (radiallah ta'ala anh) disobeyed direct order of Prophet when he was leading the prayers: “… but when Abu Bakr observed that the clapping was not coming to an end, he looked and saw the Prophet standing behind him. The Prophet beckoned him to carry on by waving his hand. Abu Bakr stood there for a while, thanking Allah for the saying of the Prophet and then he retreated, taking his steps backwards. When the Prophet saw that, he went ahead and led the people in prayer. ...” [Ref: Bukhari, B89, H300] This is against what Allah (subhana wa ta'ala) instructed in the Qur’an; obey Allah, the Messenger. Hadhrat Ali (radiallah ta'ala anh) refused to omit: “... Muhammedur rasoolullah.” from the treaty of Hudaibiyah: “... Ali bin Abu Talib wrote the document and he mentioned in it, "Muhammad, Allah's Apostle ." The pagans said, "Don't write: 'Muhammad, Allah's Apostle', for if you were an apostle we would not fight with you." Allah's Apostle asked Ali to rub it out, but Ali said, "I will not be the person to rub it out." Allah's Apostle rubbed it out and made peace with them ...” [Ref: Bukhari, B49, H862]

- [6] If Allah (subhana wa ta'ala) wills, khadim will write why these two actions of companions arn't disobedience in reality but enactment of Allah's (subhana wa ta'ala) will. So the neo-Kharijites can not attack Hadhrat Ali (radiallah ta'ala anh) and the ugly Rawafiz can not attack Hadhrat Abu Bakr as'Sadeeq (radiallah ta'ala anh).

Intorduction:

Ahli Bayt, literally means people of the house, but in termonolgy of Sharia, and Quran it means people of the house of Prophet Muhammed {sallalahu alayhi was'salam} Shia Rawafiz, as well Shia Tafzili-Rawafiz {i.e. Abdul Qadir Jilani and the party} are of the beleife that only the four, Honourable, Ali, Fatimah, Hassan, Hussain {radiallah tallah anhuma ajmaeen} as well as RasoolAllah {sallalahu alayhi was'salam} is reffered as Ahli Bayt in the Quran. Where as Ahle Sunnat Wal Jammat's aqeedah is that wives of RasoolAllah {sallalahu alayhi was'salam} are reffered as Ahli Bayt primarily in Quran al kareem, and RasoolAllah {sallalahu alayhi was'salam} used his ikthiyar {i.e. 'authority' bestowed by Allah subhana wa tallah} to initiate Hazrat; Ali, Fatimah, Imam; Hassan, Hussain, {radiallah tallah anhuma ajmaeen} into the honourable maqam of Ahli Bayt.

Part One: Allah's Declared Ahli Bayt Are Wives Of RasoolAllah.

Allah subhana wa tallah states in Quran al kareem:

Surah Al Azaab {33} Verses: {32} "Consorts of the Prophet! Ye are not like any of the (other) women: if ye do fear (Allah), be not too complacent of speech, lest one in whose heart is a disease should be moved with desire: but speak ye a speech (that is) just. {33} And stay quietly in your houses, and make not a dazzling display, like that of the former Times of Ignorance; and establish regular Prayer, and give regular Charity; and obey Allah and His Messenger. And Allah only wishes to remove all abomination from you o people of the house, and to make you pure and spotless. {34} And recite what is rehearsed to you in your homes, of the Signs of Allah and His Wisdom: for Allah understands the finest mysteries and is well-acquainted (with them).”

It should be apparent to those who read that the one's adressed in this verse are wives of RasoolAllah {sallalahu alayhi was'salam}, but for sake of detailed analysis I will explain these verses in their context.

- Wives of RasoolAllah {sallalahu alayhi was'salam} are instructed: 'And stay quietly in your houses, ...' Since the wives of RasoolAllah {sallalahu alayhi was'salam} were instructed to stay home, and Allah {subhana wa tallah} knew that wives of RasoolAllah {sallalahu alayhi was'salam} will abide by the hokam of Allah {subhana wa tallah}, also women in general are the ones who stay at home, and are not permitted to go out unnessecrily. Their association with house, and their staying in house, was the reason for which they were addressed as ahli bayt in verse: 'And Allah only wishes to remove all abomination from you o people of the house {i.e. ahli bayt} ...'

- Allah {subhana wa tallah} says: "O wives of the Prophet! Ye are not like any of the (other) women:", implication is that you are no more ordinary women you have been married to a Prophet, therefore your status is high. And due to their status Allah {subhana wa tallah} says to them:"if ye wives do fear ((Allah)), be not too complacent of speech ...", Allah {subhana wa tallah} instructs the wives of Prophet {sallalahu alayhi was'salam} that they should not be careless of the manner in which they converse with strangers, and Allah {subhana wa tallah} gives the reason for this; "... lest one in whose heart is a disease should be moved with desire: but speak ye wives in a speech (that is) just." and Allah {subhana wa tallah} gives reason why He wants the wives of RasoolAllah {sallalahu alayhi was'salam} to not too be complacent;"... Allah only wishes to remove all Ar'rijs{abomination} from you WIVES, o members of the Family, and to make you WIVES pure and spotless." Context reveals that ar'rijs is refference to a males whos character, piety, beleife is not worthy of consideration i.e. munafiqeen. And only one way of possiable contact with such filthy, dispickable people was possiable: "And recite what is rehearsed to you in your homes, of the Signs of Allah and His Wisdom ..." {waz'kurna, recite, teach, narrate,} that Prophet's {sallalahu alayhi was'salam} wives were teachers of Sahabah {radiallah tallah anh ajma'een}, and munafiqeen would have taken this oppurtunity to harm the holy, pious, pure reputation of Prophet's {sallalahu alayhi was'salam} wives.

- "And stay quietly in your houses, and uncover { i.e. face, body, etc ...} not like the uncovering of Jahiliyah {Ignorance} ... " Allah {subhana wa tallah} instructs the wives of Prophet {sallalahu alayhi was'salam} that they should not un-cover their bodies like the people of Jahiliyah did. Note Jahiliyah is period prior to Islam in which strict rules of segregation for male and female was not in place, nor the polytheist women covered their bodies adequetly, rather they displayed their phisical ornamental parts of their body with pride. Then Allah {subhana wa tallah} commands these wives of Prophet {sallalahu alayhi was'salam}: "... and continue to perform regular Prayer, and give regular Charity; and obey Allah and His Messenger." And the reason for both set of commands is stated by Allah subhana wa tallah: "And Allah only wishes to remove all Ar'rijs from you members of the Family, and to make you pure and spotless." Ar'rijs in the context of the ayaat means impurities with in ones own self resulted because of not performing Salah, personel short commings, unlawful earnings, not living life according to Sunnah of Prophet {sallalahu alayhi was'salam}. In short everything which is haram, kuffr, comes into this meaning of ar'rijs and Allah {subhana wa tallah} wished to purify the wives of RasoolAllah {sallalahu alayhi was'salam} from all kuffr, shirk, haram, and make them pure, spotless.

The above Tafsir in according to the context makes it abundatly clear that wives of RasoolAllah are the only ones being reffered directly by Allah {subhana wa tallah}, and no one apart from them is intended.

Grametical Analysis:

Any body who is familiar with the basics of Arabic grammar or grammar of any language will know that word 'and' {i.e. 'wa'} is used for two purposes:

- 'and' Explainatory
- 'and' Coordinating Conjunctive

- 'and' Explainatory: To put it simply 'and' {i.e. explainatory} is some times used to explain, to clarify, to elaborate even further on something, and its used in meaning of, also, in addition to, as well as. Example would be 'Mango was sweet and {i.e. as well as} yellow.'

- 'and' Coordinating Conjunctive: Serves to join two sentences togather without the need of full-stop, but in Arabic rules are slightly different, the full-stop can be inserted but the next sentence will begin with 'and', indicating the previous sentence and next sentence are linked.

- Allah {subhana wa tallah} states:

Surha Al Ahzab {33} Verse :32 "Ya Nisa'an Nabiyee las'tun'na qana hadim min'ni'saa'e e'nitta'qaytunna fala takhzahna bil'qauli fa yat'mallazi fi qalbihi maraduv wa qulna qau'lam maroofa. {33} Wa qarna fi biyuti'qunna wala tabar'ragna tabar'rujal jahiliyatil aula wa a'qim'nas salata wa a'tinaz zakata wa a'tihnallaha wa Rasooluh, in'nama yureedullahu liyuzhiba ankumur rijsa ahlal bayti wa yutah'hiraqum tathira. {34} Waz'qurna ma yutla fi biyuti'qunna min ayaatillahi wal hikmat, in'nallaha qana latifan khabira.”

Verse 32 ends with: "wa qulna qau'lam maroofa" {"but speak ye {wives} a speech (that is) maroof [i.e. good, just]"} verse 33 begins with: "Wa'qarna fi biyuti'qunna" {And stay quietly in your houses} also . The verse 33 ends with: "wa'yutah'hiru qum tatheera" {"and to make you pure and spotless."} and verse 34 begins with: "wazqurna ma yutla fi biyuti'qunna"{"And recite what is rehearsed to you in your homes"}

The above are example of how 'Wa' Coordinating Conjunctive is used to connect two sentences togather. This proves that verses 31, 32, 33, 34 all are connected with each other. The second usage type of 'Wa' explainatory is demonstrated by the usage: "maraduv wa qulna qau'lam" ... "Wa"la tabar'rajna, ... "Wa" a'qim nas'salata Wa a'teenaz zakata Wa a'tihnallhi Wa Rasoolih", ... "Wa yutah'heera qum tatheera" ... "min ayatillahi wal hikmat" , in addition to this, verse 35 is a classic example of such usage.

The principle of Arabic grammar is that when "Wa" comes at the beginning of a sentence, it connects the previous sentence with it self. When "Wa" is used in the middle of sentence, then its used in the meaning of also, plus, as well as, in addition to.

The conclusion derived is that the verses 32, 33, and 34 are inter connected with each other, and wives of RasoolAllah are the most definitely the reffered as Ahli Bayt in the Quran.

Rawafiz & Their Objections:

The Rawafiz attempt to reffute the above explainations by taking the verse 33 out of its context and argue due to the use of masculine plurals ankum {i.e. 'from you'}, and yuta'hiruqum {i.e. purify you} in the verse can not be reffering to the wives. The Rawafiz argue if verse 33, part of Tatheer was reffering to the wives the feminine pronoun an'kun'na {i.e. from you} would have been used. They argue that due to masculine plurals being used in ayaat Tatheer, it must reffer to male majority, and female minority otherwise the Quran would contradict the established rules of Arabic grammar, thus it would indicate error in Quran, and Allah is free from error. They nominate Hazrat Ali, Hazrat Hassan, Hazrat Hussain, {radiallah tallah anhuma ajma'een} in their male majority, and Hazrat Fatimah in minority to female/s.

Before the point is directly adressed, khadam will explain that, some times the accuracy of grammar is ignored to convey a meaning. In Surah An Nisa {4} Verse 23, Allah {subhana wa tallah} states: "Hur'rimat Alayqum Umma'hatu'qum ..." {"prohibited unto you are your mothers ..."} and in Surah Noor {24} Verse 10: "Wa Lau'la faz'lullahi alayqum wa rahmatuh ..." {"If it were not for Allah's grace and mercy on you ..."}, are masculine words but used for females. And Surah Al Ahzaab verse 30:"... May'yaqnut minkun nallahi wa rasoolihi..." , minkum is used in verses 29, 31, again is masculine word used for females {i.e. wives of RasoolAllah}, and in Surah At-Tahrem {66} Verse 5 minqum has been used in general meaning, reffering to both females and males. Therefore to argue that grametically the use of masculine must be for males is wrong, neither are the rules of grammar violated due to use of masculine words for females, because Quran is the text book on which Arabic grammar is based, the book which establishes the rules for grammar and is source for Arabic grammar can not be wrong.

The word ankumu masculine is used in:

Surah Az-Zukhruf {43} Verse 5: "Shall We then take away the Message from you {i.e. ankum} and repel (you), for that ye are a people transgressing beyond bounds?"

Ankumu, has been used in this verse to reffer to mix gender male and female, those people who had hardened their hearts from deen of Allah subhana wa tallah.

The word yutahiruqum have been used in:

Surah Al Maiddah {5} Verse 6: "O ye who believe! when ye prepare for prayer, wash your faces, and your hands (and arms) to the elbows; Rub your heads (with water); and (wash) your feet to the ankles. If ye are in a state of ceremonial impurity, bathe your whole body. But if ye are ill, or on a journey, or one of you cometh from offices of nature, or ye have been in contact with women, and ye find no water, then take for yourselves clean sand or earth, and rub therewith your faces and hands, Allah doth not wish to place you in a difficulty,but to make you clean, and to complete his favour to you, that ye may be grateful."

Allah {subhana wa tallah} uses a masculine word "... yureedu Li'yutahiru qum, ..." to adress, male and female, to tell them that purpose of Tayamum is to purify them and complete his favour on them.

Conclusion arrived is that Allah {subhana wa tallah} uses the masculine words while reffering to females, and this is not against the Arabic grammar rules, nor the use of masculine words denotes that adressed must be males, but on contrary Allah {subhana wa tallah} uses masculine words for females. Thus the argument based on grammar to deny the pure wives of Messenger of Allah {subhana wa tallah} their rightful maqam of Ahli Bayt, can not be supported with this argument, rather the masculine word usage compliments the context and supports their being Ahli Bayt because these masculine words have been used to reffer to females as well in other verses of Quran.

Ahli Bayt Reffers To Women In Termonolgy Of Quran:

Allah {subhana wa tallah} narrates the story of Musa {alayhis salam}:

- Surah Al Qasas {28} Verses 10: "But there came to be a void in the heart of the mother of Moses: She was going almost to disclose his (case), had We not strengthened her heart (with faith), so that she might remain a (firm) believer. {11} And she said to the sister of (Moses), "Follow him" so she (the sister) watched him in the character of a stranger. And they knew not. {12} And we ordained that he refused at first, until (His sister came up and) said: "Shall I point out to you the {AHLE BAYT} people of a house that will nourish and bring him up for you and be sincerely attached to him?" {13} Thus did We restore him to his mother, that her eye might be comforted, that she might not grieve, and that she might know that the promise of Allah is true: but most of them do not understand.

- Tafsir Ibn Abbas Verse 12: “(And We had before forbidden foster-mothers) the milk of foster-mothers (for him) for Moses, (so she said) the sister of Moses said to the entourage of Pharaoh: (Shall I show you a household who will rear him) Moses (for you and take care of him?) and she directed them to her mother.”

The word ahli baytin in verse twelve has been used to reffer to mother of Musa {alayhis salam}, and the wives of RasoolAllah {sallalahu alayhi was'salam} are Ummahat ul Momineen {i.e. Mothers of pious beleivers}:

Surah Al Ahzab {33} Verse 6: The Prophet is closer to the pious believers than their own selves, and his wives are their mothers. Blood-relations among each other have closer personal ties, in the Decree of Allah.”

Therefore the natural conclusion derived is Surah Ahzab verse 33 also reffers to Ummahat Ul Momineen, the wives of RasoolAllah {sallalahu alayhi was'salam}.

- Allah subhana wa tallah states:

- Surah Hud {11} Verse 69: "And verily, there came Our Messengers [Angles] to Ibraheem with glad tidings. They said: Salam, He answered, Salam and he hastened to entertain them with a roasted calf. {70} But when he saw their hands went not towards it (the meal), he felt some mistrust of them [Angles], and conceived a fear of them [Angles]. They said: "Fear not, we have been sent against the people of Lout (Lot)." {71} And his wife was standing (there), and she laughed. But We gave her glad tidings of Ishaque, and after him, of Yaqoob. {72} She said (in astonishment): "Woe unto me! Shall I bear a child while I am an old woman, and here is my husband, an old man? Verily! This is a strange thing!" {73} They said: "Do you wonder at the Decree of Allah? The Mercy of Allah and His Blessings be on you O the family {i.e. ahli bayti}. Surely, He is All-Praiseworthy, All-Glorious."

Angles come to Ibrahim {alayhis salam}, and inform him in the presence of his wife Hajrah {alayhis salam}, that she will bare him two sons, Ishaaq {alayhis salam}, and Yaqoob {alayhis salam}. Knowing that she is too old to bare children she is surprised, and the angle address her directly and says: "... rehmatullahi wa barakatu'h alayqum ahli bayti inna'hu ..." {"The mercy of Allah, and his blessings be on you O ahli bayt ..."} Therefore Allah {subhana wa tallah} too is adressing the wives of RasoolAllah {sallalahu alayhi was'salam} in Surah Ahzab verse 33: "... in'nama yureedullahu liyuzhiba ankumur rijsa ahlal bayti wa yutah'hiraqum tathira..." {... verily Allah only wishes to remove all abomination from you ahli bayt {people of the house, and to make you pure and spotless …"}.

Ahli Bayt In Light Of Hadith.

There are numerous Ahadith which prove that wives of RasoolAllah {salalahu alayhi was'salam} are reffered as ahli bayt in Quran, and the verse was revealed concerning the pious wives of RasoolAllah {sallalahu alayhi was'salam}.

Ahadith In Commentaries Affirm Wives Are Part Of Ahli Bayt:

Ibn Kathir in his Tafsir quotes:

- Ibn Jarir recorded that `Ikrimah used to call out in the marketplace: "... Allah wishes only to remove Ar-Rijs from you, O members of the family, and to purify you with a thorough purification.”This was revealed solely concerning the wives of the Prophet.'

- Ibn Abi Hatim recorded that Ibn Abbas said concerning the Ayah: “Allah wishes only to remove Ar-Rijs from you, O members of the family,..”It was revealed solely concerning the wives of the Prophet .'' `Ikrimah said: "Whoever disagrees with me that it was revealed solely concerning the wives of the Prophet , I am prepared to meet with him and pray and invoke the curse of Allah upon those who are lying.'

In Tafsir Asbab Un Nuzul, by Al Wahidi:

- Abu Al-Qasim abd al-Rahman ibn Muhammad al-Sarraj informed us: Muhammad ibn Yaqub from al-Hasan ibn Ali ibn Affan from Abu Yahya al-Hamani from Salih ibn Musa al-Qurashi from Khusayf from Saad ibn Jubayr from Ibn Abbas who said: 'This verse was revealed about the wives of the Prophet {Allah bless him and give him peace}: “Allah wish is but to remove uncleanness far from you, O Folk of the Household, and cleanse you with a thorough cleansing”*

- Aqil ibn Muhammad al-Jurjani informed us (through a verbal authorisation) from al-Mu fa ibn Zakariyya al-Qadi from Muhammad ibn Jarir from Ibn Humayd from Yahya ibn Wadih from al-Asbagh from Alqamah from Ikrimah who said, regarding the words of Allah, exalted is He: “Allah wish is but to remove uncleanness far from you, O Folk of the Household.”This verse was not revealed about whom you think it was revealed. Rather, it is about the wives of the Prophet, Allah bless him and give him peace. Ikrimah used to proclaim this in the marketplace.*

* Note: 'from' inserted.

The context of ayaat of purity makes it absolutely clear that it was specificly revealed for the wives of Prophet Muhammed {sallalahu alayhi was'salam}. And these Ahadith narrated by mufassireen are in accordance with the Quranic facts, hence the authenticity of these Ahadith might be challenged, but the content of these ahadith is in absolute accordance with Quran. If there were any defects in the isnaad of these ahadith, then these defects can not be used to discredit the matan {i.e. text} of the ahadith quoted.

Prophet {sallalahu alayhi was'salam} Reffers To His Wives As Ahli Bayt:

- Imam Bukhari {rahimullah alayhi tallah} in his Sahih narrates Hadith from Hazrat Anas {radiallah tallah anh} about the marriage of Hazrat Zainab bint Jahsh {radiallah tallah anha} to Prophet of Allah {sallalahu alayhi was'salam}. In this important Hadith it is stated that Prophet of Allah {sallalahu alayhi was'salam}: visited each of his and greeted them:

* Sahih Bukhari , Book 60, Number 316: Narrated Anas: A banquet of bread and meat was held on the occasion of the marriage of the Prophet to Zainab bint Jahsh. I was sent to invite the people (to the banquet), and so the people started coming (in groups); They would eat and then leave. Another batch would come, eat and leave. So I kept on inviting the people till I found nobody to invite. Then I said, "O Allah's Prophet! I do not find anybody to invite." He said, "Carry away the remaining food." Then a batch of three persons stayed in the house chatting. The Prophet left and went towards the dwelling place of Aisha and said, "Peace and Allah's Mercy be on you, O the people of the house!" She replied, "Peace and the mercy of Allah be on you too. How did you find your wife? May Allah bless you. Then he went to the dwelling places of all his other wives and said to them the same as he said to Aisha and they said to him the same as Aisha had said to him. Then the Prophet returned and found a group of three persons still in the house chatting. The Prophet was a very shy person, so he went out (for the second time) and went towards the dwelling place of 'Aisha. I do not remember whether I informed him that the people have gone away. So he returned and as soon as he entered the gate, he drew the curtain between me and him, and then the Verse of Al-Hijab was revealed.

* Sahih Muslim, Book 8, Number 3328: “Anas reported: ... I said: Aba Hamza, did Allah's Messenger (may peace be upon him) really fall down? He said: Yes, by Allah, he in fact fell down. Anas said: I also saw the wedding feast of Zainab, and he (the Holy Prophet) served bread and meat to the people, and made them eat to their heart's content, and he (the Holy Prophet) sent me to call people, and as he was free (from the ceremony) he stood up and I followed him. Two persons were left and they were busy in talking and did not get out (of the apartment). He (the Holy Prophet) then proceeded towards (the apartments of) his wives. He greeted with as-Salamu 'alaikum to every one of them and said: Members of the household { i.e. ahli bayt}, how are you? They said: Messenger of Allah, we are in good state 'How do you find your family? He would say: In good state. When he was free from (this work of exchanging greetings) he came back, and I also came back along with him. And as he reached the door, (he found) that the two men were still busy in talking. And when they saw him having returned, they stood up and went out; ...”

The greeting of Prophet of Allah {sallalahu alayhi was'salam} is worthy of note, he adressed all of his Hazrat Aysha {radiallah tallah anha} as well as rest of his wives with the greeting: "Peace and Allah's Mercy be on you, O the people of the house!" and they the wives whom he adressed as ahli bayt in turn replied to the Messenger of Allah {sallalahu alayhi was'salam} with the answer: "Peace and the mercy of Allah be on you too."
Prophet {sallalahu alayhi was'salam} Reffered To Aysha {radiallah tallah anha} As Ahli Bayt:

Abdullah bin Ubai bin Salul {may Allah disgrace him in aakhira} slandered the pious mother of momineen Hazrat Aysha As'Sadiqah {radiallah tallah anha} by accusing her of illicit act. After a thorough investigation, Messenger of Allah {subhana wa tallah} climbed the pulpit and asked the members of congregation:

Sahih Bukhari, Book 60, Hadith 274: “Narrated Aisha: … By Allah Who has sent you with the truth, I have never seen anything regarding Aisha which I would blame her for except that she is a girl of immature age who sometimes sleeps and leaves the dough of her family unprotected so that the domestic goats come and eat it." So Allah's Apostle got up (and addressed) the people an asked for somebody who would take revenge on 'Abdullah bin Ubai bin Salul then. Allah's Apostle, while on the pulpit, said, "O Muslims! Who will help me against a man who has hurt me by slandering my family {i.e. ahli bayti}? By Allah, I know nothing except good about my family, and people have blamed a man of whom I know nothing except good, and he never used to visit my family except with me," Sad bin Muadh Al-Ansari got up and said, "O Allah's Apostle! By Allah, I will relieve you from him. If he be from the tribe of (Bani) Al-Aus, then I will chop his head off; and if he be from our brethren, the Khazraj, then you give us your order and we will obey it." On that, Sad bin ...”

Sahih Bukhari, Book 48, Hadith 829: Narrated Aisha ... Did you ever see anything which roused your suspicions about her?' Buraira said, 'No, by Allah Who has sent you with the Truth, I have never seen in her anything faulty except that she is a girl of immature age, who sometimes sleeps and leaves the dough for the goats to eat.' On that day Allah's Apostle ascended the pulpit and requested that somebody support him in punishing 'Abdullah bin Ubai bin Salul. Allah's Apostle said, 'Who will support me to punish that person ('Abdullah bin Ubai bin Salul) who has hurt me by slandering the reputation of my family {i.e. ahli bayti}? By Allah, I know nothing about my family but good, and they have accused a person about whom I know nothing except good, and he never entered my house except in my company.' Sad bin Mu'adh got up and said, 'O Allah's Apostle! by Allah, I will relieve you from him. If that man is from the tribe of the Aus, then we will chop his head off, and if he is from our brothers, the Khazraj, then order us, and we will fulfill your order.' On that Sad bin 'Ubada, ...”

Sahih Bukhari, Book 92, Hadith 462: “Narrated 'Aisha: After the slanderers had given a forged statement against her, Allah's Apostle called 'Ali bin Abi Talib and Usama bin Zaid when the Divine Inspiration was delayed. He wanted to ask them and consult them about the question of divorcing me. Usama gave his evidence that was based on what he knew about my innocence, but 'Ali said, "Allah has not put restrictions on you and there are many women other than her. Furthermore you may ask the slave girl who will tell you the truth." So the Prophet asked Barira (my salve girl), "Have you seen anything that may arouse your suspicion?" She replied, "I have not seen anything more than that she is a little girl who sleeps, leaving the dough of her family (unguarded) that the domestic goats come and eat it." Then the Prophet stood on the pulpit and said, "O Muslims! Who will help me against the man who has harmed me by slandering my wife {i.e. ahli bayt}?By Allah, I know nothing about my family except good." The narrator added: Then the Prophet mentioned the innocence of 'Aisha.”

Note that context of these Ahadith reveals that our beloved Prophet of Allah {sallalahu alayhi was'salam} was investigating about Umm Ul Momineen Hazrat Aysha {radiallah tallah anha}, and in this context he reffered to her as Ahli Bayt. The narrator made it clear in Hadith of Bukhari that by ahli bayt our beloved Prophet of Allah {sallalahu alayhi was'salam} meant: “… Then the Prophet mentioned the innocence of 'Aisha.”

Hazrat Aysha {radiallah tallah anha} Reffers Of Wives As Ahli Bayt:

Nabidh a fruit beverage which was commonly made from dates, grapes, raisin, and Sunan Abu Dawood records Hadith narrated from Hazrat Abu Huraira {radiallah tallah anh} in which he made Nabidh from a pumpkin. Nabidh is forbidden because it has intoxicating effect depending on how long it has been left to ferment. Our beloved Prophet {sallalahu alayhi was'salam} prohibited his wives from making it:

* Sahih Muslim, Book 23, Hadith 4918: “Ibrahim reported: I said to Aswad if he had asked the Mother of the Believers (in which utensils) he (the Holy Prophet) disapproved the preparation of Nabidh. He (Aswad) said: Yes. I said: Mother of the Believers, inform me about the utensils in which) Allah's Apostle forbade to prepare Nabidh. She (Hadrat 'A'isha) said: He forbade us, the members of his family {i.e. ahli bayt}, to prepare Nabidh in gourd, or varnished jar. I said to him: Do you remember green pitcher, and pitcher? He said: I narrated to you what I have heard; should I narrate to you which I did not hear?”

Hazrat Aysha As'Sadiqah {radiallah tallah anha} reffers to the wives of Rasoolallah {sallalahu alayhi was'salam} as well as her own self as ahli bayt in the above Hadith.

Prophets Wives In Salawat {Darood Shareef}:

Prophet of Allah {sallalahu alayhi was'salam} taught the fallowing darood shareef to Sahabi:

* Sahih Muslim, Book 4, Number 804: Ibn Abi Laila reported: Ka'b b. 'Ujra met me and said: Should I not offer you a present (and added): The Messenger of Allah (may peace be upon him) came to us and we said: We have learnt how to invoke peace upon you; (kindly tell us) how we should bless you. He (the Holy Prophet) said: Say: "O Allah: bless Muhammad and his family { i.e. A'ale} as Thou didst bless the family of Ibrahim. Verily Thou art Praiseworthy and Glorious, O Allah."

* Sahih Muslim, Book 4, Number 807: Abu Humaid as-Sa'idi reported: They (the Companions of the Holy Prophet) said: Apostle of Allah, how should we bless you? He (the Holy Prophet) observed: Say:" O Allah! bless Muhammad, his wives and his offspring as Thou didst bless Ibrahim, and grant favours to Muhammad, and his wives and his offspring as Thou didst grant favours to the family of Ibrahim; Thou art Praiseworthy and Glorious."

The second Hadith makes explicit mention of wives of Rasoolallah {sallalahu alayhi was'salam}, his offsprings, and then ends with: “... as thou didst grant favours to the family of Ibrahim; ...” indicating that wives, and offsprings of Prophet {sallalahu alayhi was'salam} are A'ale {i.e. family} of Prophet Muhammed {sallalahu alayhi was'salam}. Note being part of ahle bayt, and A'ale e Muhammed means one and the same.

Zaid Bin Arqam {radiallah tallah anh} Wives Are Part Of Ahli Bayt:

Hazrat Zaid bin Arqam {radiallah tallah anh} was questioned about who ahli bayt are:

Sahih Muslim Book 31, Number 5920: "... Now to our purpose. O people, I am a human being. I am about to receive a messenger (the angel of death) from my Lord and I, in response to Allah's call, (would bid good-bye to you), but I am leaving among you two weighty things: the one being the Book of Allah in which there is right guidance and light, so hold fast to the Book of Allah and adhere to it. He exhorted (us) (to hold fast) to the Book of Allah and then said: The second are the members of my household I remind you (of your duties) to the members of my family. He (Husain) said to Zaid: Who are the members of his household? Aren't his wives the members of his family? Thereupon he said: His wives are the members of his family (but here) the members of his family are those for whom acceptance of Zakat is forbidden. And he said: Who are they? Thereupon he said: 'Ali and the offspring of 'Ali, 'Aqil and the offspring of 'Aqil and the offspring of Ja'far and the offspring of 'Abbas. Husain said: These are those for whom the acceptance of Zakat is forbidden. Zaid said: Yes.”

* Sunan Thirmidi, Volume 6, Chapter 31, Hadith No. 3788: "Zaid bin Arqam narrated that Muhammed said: "Indeed, I am leaving among you, that which if you hold fast to them, you shall not be misguided after me. One of then is greater than the other: (First is) The book of Allah is a rope extended from the sky to the earth, and (the second is) my family, the people of my house (ahlul bait), and they shall not split until they meet me at the hawd, so look at how you deal with them after me."

* Sunan Thirmidi, Volume 6, Chapter 31, Hadith No. 3786: Jabir bin Abdullah said: "I saw the Messenger of Allah during his Hajj, on the Day of Arafah (on his last pilgramage). He was upon his camel Al-Qaswa, giving a Khutbah, so he said: O People! Indeed, I have left among you, that which if you hold fast to it, you shall not go astray: The Book of Allah (Quran) and my Family, the People of my House (Ahlul-Bait).

- He is told that wives of Rasoolallah {sallalahu alayhi was'salam} are ahli bayt, but not the ahli bayt reffered in the fallowing narration of Prophet {sallalahu alayhi was'salam}: "The second are the members of my household I remind you (of your duties) to the members of my family." The ones reffered in that are on whom the zakat is forbidden, i.e. Hazrat Ali radiallah tallah anh and his progeny, and Hazrat, Aqil, Ja'far, Abbas, {radiallah tallah anhuma ajmaeen} and their offsprings. As far as the Sahih Muslim's affirmation of Prophet's {sallalahu alayhi was'salam} wives, and Hazrat Ali, Aqil, Ja'far, Abbas, {radiallah tallah anhuma ajmaeen} and their familys being part of Ahli bayt, the Hadith is reliable, and trust worthy.

The commentary that only Hazrat Ali, Aqil, Ja'far, Abbas, and their familys {radiallah tallah anhuma ajmaeen} are only intended by the hadith of Prophet Muhammed {sallalahu alayhi was'salam} in: "The second are the members of my household." is contradicting Quran, when the commentary is seen in light of ahadith from Tirmadhi Shareef. The Ahadith of Tirmadhi Shareef make connection between adhering to Quran, Ahli Bayt, and how the Muslims deal with the ahli bayt and give them their due respect, fullfil their rights duties toward ahli bayt after RasoolAllah {sallalahu alayhi was'salam} enters heavenly resting place. Where as if commentary of Hazrat Zaid Bin Arqam {radiallah tallah anh} is accepted as valid, it means that Muslims are under no obligation to adhere to the teachings of Sunnah of Prophet (sallalahu alayhi was'salam) which are passed to wives of RasoolAllah {sallalahu alayhi was'salam}, nor do the Muslims have any obligation to respect, honour the Ummahat Ul Momineen.

- Quranic verse 34: “Waz'qurna ma yutla fi biyuti'qunna min ayaatillahi wal hikmat, ..." {“And recite what is rehearsed to you in your homes of the Signs of Allah and His Wisdom: ...”} because in context of: "... in your homes of the Signs of Allah”waz'qurna means rememberance of Allah {subhana wa tallah} and aakhira by reciting the ayaat of Quran as Tilawah. In the context of: "... and His Wisdom {i.e. fiqh} ..." it means narrating the fiqh, ahadith related to women issues, because the wives of RasoolAllah {sallalahu alayhi was'salam} were sole custodians of knowledge which reveals how a husband, and wife should live, and what they should engage in, and what not. Therefore this verse instructs them to disseminate the knowledge which they learn in their houses, the hikmah, the Prophetic wisdom, the fiqh, and Hadith related to issues of wife and husband, which only the wives of RasoolAllah {sallalahu alayhi was'salam} would know due to the privacy of the matters.

Wives of RasoolAllah {sallalahu alayhi was'salam} are ahli bayt. The reminder of Prophet of Allah {sallalahu alayhi was'salam} about the rights, duties which a Muslim must fullfil toward ahli bayt also reffers to them, meaning we must honour, love, respect Ummahat Ul Momineen:

Surah Ash'Shura {42} Verse 23: "Say: No reward do I ask of you for this except the love of those near of kin."

- And wives of RasoolAllah (sallalahu alayhi was'salam) are reffered in hadith in which Messenger of Allah {sallalahu alayhi was'salam} stated: "... I have left among you, that which if you hold fast to it, you shall not go astray: The Book of Allah (Quran) and my Family, the People of my House (Ahlul-Bait)." They the wives of beloved Messenger (sallalahu alayhi was'salam) are instructed to disseminate the prophetic knowledge which they learnt from Messenger of Allah {sallalahu alayhi was'salam}, this knolwedge is essential to fiqh. Therefore the commentary on this part of hadith: “... I am leaving among you two weighty things: the one being the Book of Allah in which there is right guidance and light, so hold fast to the Book of Allah and adhere to it. He exhorted (us) (to hold fast) to the Book of Allah and then said: The second are the members of my household I remind you (of your duties) to the members of my family.” attributed to Zahid bin Arqam (radiallah ta'ala anh) in words: “... (but here) the members of his family are those for whom acceptance of Zakat is forbidden.” is partly invalid, due to it excluding wives of beloved Messenger (sallalahu alayhi was'salam) from being fallowed has source of knowledge, and guidance. To state it clearly, the aspect of commentary which implies that the wives of RasoolAllah (sallalahu alayhi was'salam) are excluded from: "... I have left among you, that which if you hold fast to it, you shall not go astray: The Book of Allah (Quran) and my Family, the People of my House (Ahlul-Bait)." Note, that aspect of commentary which forbids zakat for the mentioned people its valid.

Holding fast to the Quran, the Sunnah of RasoolAllah {sallalahu alayhi was'salam} and Ahli Bayt is essential for guidance. The knowledge which 'ahli bayt the wives of RasoolAllah' {sallalahu alayhi was'salam}, 'ahli bayt family of Hazrat', Ali, Abbas, Ja'far, Aqil {radiallah tallah anhuma ajma'een} have amassed is essential for right guidance. And the exhortation of beloved Prophet (sallalahu alayhi was'salam) to hold the ahli bayt includes the wives of RasoolAllah {sallalahu alayhi was'salam}, and the knowledge of deen which they disseminate, and this is affirmed by Quran al qareem.

Conclusion:

Prophet Muhammed {sallalahu alayhi was'salam} stated, Quran contains right guidance, and light, and who so ever adheres to it, and holds fast to it, he is upon right guidance, and who so ever leaves Quran and will be lead astray by shaytaan:

* Sahih Muslim, Book 31, Number 5922: This hadith has been transmitted on the authority of Abu Hayyan but with this addition: "The Book of Allah contains right guidance, the light, and whoever adheres to it and holds it fast, he is upon right guidance and whosoever deviates from it goes astray.

Therefore the right guidance, path of light, the sirat al mustaqeem {i.e. straight path} is that wives of RasoolAllah {sallalahu alayhi was'salam} are ahli bayt primarily. The verse of Tatheer was revealed about them primarily, to which the context bares witness to. And who so ever beleives the verse of Tat'heer were not revealed wives of RasoolAllah {sallalahu alayhi was'salam} but beleives they are part of ahli bayt of Prophet {sallalahu alayhi was'salam} such a person has gone astray {i.e. Biddah Sai'yah Zindiqiyah}, with regards to those who disbeleive in wives of RasoolAllah {sallalahu alayhi was'salam} being part of the ahli bayt they are upon kuffr {i.e. Biddah Sai'yah Kuffria}. Once the exhortion from Quran is made to them fallowed by authentic Sunnah, and they do not repent, and still reffuse to believe wives of blessed Prophet {sallalahu alayhi was'salam} are part of his ahli bayt then it would be legitimate to consider such a person as Kaffir.

Wama Alayna Ilal Balagh Ul Mubeen.
Muhammed Ali Razvi

Jami Al Tirmidhi, Volume 2, Bab 635, Hadith 1721: "Narrated by Umar ibn Abi Salama {radiallah tallah anha}, Muhammad's {sallalahu alayhi was'salam} adopted son, who said "The verse, 'Allah only wants to remove uncleanness far from you, O people of Ahlul-Bait, and purify you a thorough purifying ..." was revealed in the house of Umm Salamah. Then Muhammad {sallalahu alayhi was'salam} called Fatima, Hasan, Husain and Ali, covered them with a cover and said: 'O Allah! This is my household, so remove uncleanness from them and purify them a thorough purifying. Umm Salamah {radiallah tallah anha} said: 'Am I with them, O Messenger of Allah {sallalahu alayhi was'salam}?' He said: You are at your place. You are all right." [Urdu Translation Refference]

The Rawafiz as well as Tafzili-Rawafiz use the hadith of Kisa {i.e. cloak} to argue; Prophet of Allah {subhana wa tallah} made practical Tafsir of the ayaat, and demonstrated who ahli bayt are, and did not state Hazrat Umm Salamah {radiallah tallah anha} is part of his ahli bayt nor allowed her to enter the cloak while he was making dua for Hazrat; Ali, Fatimah, Hassan, Hussain {radiallah tallah anhuma ajma'een}. And on the basis of this they conclude that Hazrat Umm Salamah {radiallah tallah anha} as well as rest of the wives of RasoolAllah are not part of ahli bayt of Prophet Muhammed {sallalahu alayhi was'salam}.

This claim of the Rawafiz is easily reffuted because we have sahih narrations from Hazrat Umm Salamah {radiallah tallah anha} which make clear what Prophet {sallalahu alayhi was'salam} meant by saying: “You are at your place {i.e. of ahli bayt}. You are all right."

Imam Bayhaqi {rahimullah alayhi tallah} narrates a sahih hadith in Sunan Al Qubra {also known as Sunan Bayhaqi}:

* Sunan Imam Bayhaqi, Volume 2, Page 150: “Umm Salmah said: In my House it was revealed Allah intends only to remove from you the impurity [of sin], O people of the [Prophet's] household, and to purify you with [extensive] purification. So the Prophet sent after Fatima, Ali, Hassan, Hussein and said: They are my ahlul Bayt and in another narration by Al Qadi and al Summy: They are my Ahel, She then said: O prophet of Allah! Arn't I from ahlul bayt? He said: inshallah yes.”

* Mu'jam al-Kabeer, Volume 3, Chapter 54, Hadith 2663: “On authority of Wahb bin Abd Allah bin Zamah (this name is flipped from the previous chain), on authority of Umm Salamah that the Messenger of Allah {sallalahu alayhi was'salam} assembled Faatimah, Hasan, and Husayn, then brought them under his thawb, and said: Oh Allah, these are the people of my household Then Umm Salamah said: Oh Messenger of Allah, bring me in with them He said: Indeed you are from my household {i.e. ahlul bayt}.”

It is recorded by Imam Ahmad Bin Hanbal {rahimullah alayhi tallah} in one sahih narration that Messenger of Allah {sallalahu alayhi was'salam} allowed Hazrat Umm Salamah {radiallah tallah anha} after the dua was completed:

* Musnad Ahmad Bin Hanbal, Volume 6, Page 298: “... He asked her: Where is your cousin? She said: He is at home. He said: go and call him, and bring forth your sons. She (i.e. Um Salama) said: she came leading her sons each one of them, and Ali walking on their trail, until they entered upon the Messenger of Allah. He sat them on his lap {i.e Hasan & Husien}, and Ali sat on his right, and Fatima sat on his left. Umm Salama said: he pulled a cloak from under me, and then he wrapped it around them all, taking the edges of the Cloak by his left hand, and pointing with his right hand towards his Lord and said: “Allah, remove from them the Rijs, and purify them with a thorough purification three times. She said: I said: O Messenger of Allah, am I not from your Ahl? He said: Yes, indeed. He said: So enter the cloak. She said: So I entered after he completed his supplication to his cousin Ali, his sons, and his daughter Fatima.”

And one can assume after the dua for Hazrat Ali's {radiallah tallah anh} family was completed, then after Hazrat Umm Salamah {radiallah tallah anha} Prophet of Allah {sallalahu alayhi was'salam} would have again made the dua for them, and her.

From these three authentic narrations the meaning of Prophet's {sallalahu alayhi was'salam} statement: "You are at your place. You are all right." becomes clear; he meant that you are on the place, position of ahli bayt, and he also allowed her to enter the cloak, and made dua for her too.

Wama Alayna Ilal Balaghul Mubeen.
Muhammed Ali Razvi

 

 

Intorduction:

There are four major categories of Ahli Bayt. One whom Allah subhana wa tallah declared as ahli bayt in the Quran, and the other whom Messenger of Allah {subhana wa tallah} declared as his ahli bayt by spreading the cloak on them then reciting the ayaat of Tatheer as the dua. The third on whom Messenger of Allah {sallalahu alayhi was'salam} did not place the cloak on but are considered as part of ahli bayt, they are Hazrat; Ja'far, Abbas' Aqil {radiallah tallah anhuma ajmaeen}, and the fourth and the ones in the lowest category the Ummat of RasoolAllah {sallalahu alayhi was'salam}.

Ahli Bayt – Hazrat; Ali, Aqil, Ja'far, Abbas

Zaid Bin Arqam {radiallah tallah anh} explicitly states that families of Hazrat; Ali, Aqil, Ja'far, and Abbas {radiallah tallah anhuma ajma'een} are from ahli bayt of Prophet Muhammed {sallalahu alayhi was'salam} as well as his wives:

Sahih Muslim Book 31, Number 5920: "... Now to our purpose. O people, I am a human being. I am about to receive a messenger (the angel of death) from my Lord and I, in response to Allah's call, (would bid good-bye to you), but I am leaving among you two weighty things: the one being the Book of Allah in which there is right guidance and light, so hold fast to the Book of Allah and adhere to it. He exhorted (us) (to hold fast) to the Book of Allah and then said: The second are the members of my household I remind you (of your duties) to the members of my family. He (Husain) said to Zaid: Who are the members of his household? Aren't his wives the members of his family? Thereupon he said: His wives are the members of his family(but here) the members of his family are those for whom acceptance of Zakat is forbidden. And he said: Who are they? Thereupon he said: 'Ali and the offspring of 'Ali, 'Aqil and the offspring of 'Aqil and the offspring of Ja'far and the offspring of 'Abbas. Husain said: These are those for whom the acceptance of Zakat is forbidden. Zaid said: Yes.”

Ahle Kisa

- The people of cloak are the four companions of Prophet Muhammed {sallalahu alayhi was'salam} known as ahle kisa {i.e. people of cloak} are Hazrat, Ali, Fatimah, Hassan, Hussain {radiallah tallah anhuma ajma'een}, and the fifth person was Prophet Muhammed {sallalahu alayhi was'salam} who wrapped a cloak around them and himself, then recited the last part of ayaat tatheer {i.e. 33:33}: In'nama yureedullahu liyuzhiba ankumur rijsa ahlal bayti wa yutah'hiraqum tathira.” {And Allah only wishes to remove all abomination from you o people of the house, and to make you pure and spotless.} in order to initiate them into the honourable status of ahli bayt of Prophet Muhammed {sallalahu alayhi was'salam}.

The fallowing Hadith bares testimony to this:

* Sahih Muslim, Book 31, Hadith 5955: 'A'isha reported that Allah's Apostle {sallalahu alayhi was'salam} went out one norning wearing a striped cloak of the black camel's hair that there came Hasan b. 'Ali. He wrapped him under it, then came Husain and he wrapped him under it along with the other one (Hasan). Then came Fatima and he took her under it, then came 'Ali and he also took him under it and then said: Allah only desires to take away any uncleanliness from you, O people of the household, and purify you (thorough purifying).

* Jami Al Tirmidhi, Volume 2, Chapter 415, Hadith 1134: Umar bin Abi Salamah who was brought up by the Prophet {sallalahu alayhi was'salam} narrates that when the verse, Allah only desires to keep away (all kinds of) impurity from you, O People of the house!(the Prophet's family) and to totally purify you, was revealed to the Holy Prophet {sallalahu alayhi was'salam} at the home of Umm Salamah, he called Fatimah, Hassan, and Husain and covered them with a cloak. Ali was behind him, the Holy Prophet also covered him under the same cloak and then said, Oh Allah! These are my ahl-ul-bait (People of the house so keep impurity away from them and totally purify them. [Urdu Translation Refference]

* Mu'jam al-Kabeer, Volume 3, Chapter 54, Hadith 2662: Umar bin Abi Salamah who was brought up by the Prophet narrates that when the verse, Allah only desires to keep away (all kinds of) impurity from you, O people of the house!(the ProphetO family) and to totally purify you,was revealed to the Holy Prophet at the home of Umm Salama he called Fatimah, Hasan and Husain and covered them with a cloak. Ali was behind him, the Holy Prophet also covered him under the same cloak and then said, Oh Allah! These are my ahl-ul-bait (People of the house) so keep impurity away from them and totally purify them.”

* Jami Al Tirmidhi, Volume 2, Chapter 635, Hadith 1721: "Narrated by Umar ibn Abi Salama {radiallah tallah anha}, Muhammad's {sallalahu alayhi was'salam} adopted son, who said "The verse, 'Allah only wants to remove uncleanness far from you, O people of Ahlul-Bait, and purify you a thorough purifying ..." was revealed in the house of Umm Salamah. Then Muhammad {sallalahu alayhi was'salam} called Fatima, Hasan, Husain and Ali, covered them with a cover and said: 'O Allah! This is my household, so remove uncleanness from them and purify them a thorough purifying. Umm Salamah {radiallah tallah anha} said: 'Am I with them, O Messenger of Allah {sallalahu alayhi was'salam}?' He said: You are at your place. You are all right." [Urdu Translation Refference]

Another narration shows the Sunnah of our beloved Prophet {sallalahu alayhi was'salam}, that he exhorted the family of Hazrat Ali for six months to perform their Fajr prayers, and then recited ayaat of Tat'heer as supplication to Allah for them:

* Jami Al Tirmidhi, Volume 2, Chapter 415, Hadith 1135: Ans bin Malik narrates that when the Holy Prophet used to come out for Fajr (dawn) prayer, as he passed the door of Fatimah, he used to say, O people of the house perform your prayerand then he used to recite the following verse from the Holy Quran: Allah only desires to keep away (all kinds of) impurity from you, O ?eople of the house (the Prophet? family) and to totally purify you. [Urdu Translation Refference]

Ayat Of Tat'heer Asbab Un Nuzul.

* Surah Al Ahzab {33} Verse 33: And Allah only wishes to remove all abomination from you, ye members of the family and to make you pure and spotless.

There are two opinions regarding the cause of revelation for the verse of Tat'heer, and both opinions are equally valid.

Wives Of RasoolAllah:

- There is nothing in the context of the verse which indicates that Ahle Kisa are being reffered in the verse of purity. The context it is situated in is regarding wives of Messenger of Allah {sallalahu alayhi was'salam}, and first part of the verse of Tat'heer and last part are emphatically adressing wives of Messenger of Allah {sallalahu alayhi was'salam}.

- In Quran al qareem, there is evidence that angles visited the house of Ibrahim {alayhis salam} the angles reffered to his wife as ahli bayt:

Surah Hud {11} Verse 72: She said (in astonishment): "Woe unto me! Shall I bear a child while I am an old woman, and here is my husband, an old man? Verily! This is a strange thing!" {73} They said: "Do you wonder at the Decree of Allah? The Mercy of Allah and His Blessings be on you O the family {i.e. ahlal bayt}. Surely, He is All-Praiseworthy, All-Glorious."

- Hazrat Umar Ibn Abi Salama {radiallah tallah anh} has reported that the verse of Quran was revealed in the house of Hazrat Umm Salamah {radiallah tallah anha}:

* Jami Al Tirmidhi, Volume 2, Chapter 635, Hadith 1721: "Narrated by Umar ibn Abi Salama {radiallah tallah anha}, Muhammad's {sallalahu alayhi was'salam} adopted son, who said "The verse: 'Allah only wants to remove uncleanness far from you, O people of Ahlul-Bait, and purify you a thorough purifying ..." was revealed in the house of Umm Salamah.Then Muhammad {sallalahu alayhi was'salam} called Fatima, Hasan, Husain and Ali, covered ...” [Urdu Translation Refference]

The place where the verse was revealed, the context of the verse, use of masucline pronouns for mix gender word yutahiru'qum {5:6}, an'kum {43:5}, and use of title ahlal bayt for the wife of Ibrahim {alayhis salam} add up to very strong proof that wives of RasoolAllah {sallalahu alayhi was'salam} were the cause of revelation.

Ahle Kisa:

- There are numerous defective narrations which state that it was revealed for the people of cloak as well:

* Al Wahidi in Tafsir Asbab Al-Nuzul: Abu Muhammad ibn Hayyan> Ahmad ibn Amr ibn Abi Asim> Abu?-Rabial-Zahrani> Ammar ibn Muhammad> al-Thawri> Sufyan> Abul-Jahhaf> Atiyyah> Abu Sa'id [al-Khudri] who said regarding the verse (Allah wish is but to remove uncleanness far from you, O Folk of the Household : “It was revealed about five people: the Prophet, Allah bless him and give him peace, Ali, Fatimah, al-Hasan and al-Husayn, may Allah be well pleased with all of them.

* Ibn Kathir in his Tafsir quotes: Ibn Abi Hatim recorded that Abu Jamilah said: "Al-Hasan bin `Ali, may Allah be pleased with them both, was appointed as Khalifah when `Ali was killed.'' He said: "While he was praying, a man leapt on him and stabbed him with a dagger.'' Husayn claimed that he heard that the one who stabbed him was a man from Banu Asad, and Al-Hasan, may Allah be pleased with him, was prostrating at the time. He said, "They claimed that he received the wound in his hip. He was ill as a result for many months, then he recovered. He ascended the Minbar and said: `O people of `Iraq! Have Taqwa of Allah concerning us, for we are your leaders and your guests, and we are members of the family (Ahl Al-Bayt) concerning whom Allah said: Allah wishes only to remove Ar-Rijs from you, O members of the family, and to purify you with a thorough purification.” He kept saying this until there was no one left in the Masjid who was not weeping and sobbing.''

Considering the Sahih Ahadith in which our beloved Prophet of Allah {sallalahu alayhi was'salam} initiated them into his ahli bayt, it is likely that ahle kisa were among those for whom the verse was revealed generally but not specificly. And certainly the grametical shift to use of masculine pronoun yutahiru'qum, an'kum strenthens this position that Allah {subhana wa tallah} intended the ahle kisa who are majority males to be part of ahli bayt but did not declare it emphatically. Leaving it upon His beloved Messenger {sallalahu alayhi was'salam} to declare for himself for whom the grametical shift was intorduced in the verse by Allah {subhana wa tallah}. Thus the weakness in isnaad of these ahadith, does not effect the matan, rather the action of Messenger of Allah {sallalahu alayhi was'salam} of initiating Hazrat Ali's {radiallah tallah anh} family into ahli bayt is proof that Allah s{subhana wa tallah} intended them to be part of ahli bayt of Prophet Muhammed {sallalahu alayhi was'salam}.

Ayat Of Tat'heer & Continuity Of Lineage Of Prophet Muhammed.

Before dealing with the verse of purity {i.e. tat'heer}, I would place the verse of Tat'heer in context which is neglected, and its implications ignored by the Ulamah. This part of article will be devided into two parts, the first part will lay the foundations for the part two, and part two will conclude the explaination in context of part one.

Part One:

Our beloved Messenger {sallalahu alayhi was'salam} was the last, finale, Prophet, and Rasool of Allah {subhana wa tallah}, therefore Allah {subhana wa tallah} did not bestow a son to Messenger of Allah {sallalahu alayhi was'salam}. Arabs of Jahiliyah took pride in their wealth, and amount of sons they had, so they the kuffar of Madinah as well as hypocrites, used this as an excuse to jibe our beloved Messenger of Allah {sallalahu alayhi was'salam}, and taunted him, saying that he will be forgotten because he does not have sons to carry on his lineage. Allah {subhana wa tallah} makes the profile of person {i.e. As Ibn Wa'il al Sahmi} who insulted Messenger of Allah {sallalahu alayhi was'salam}:

* Surah Al Qalam {68} Verse 10: Heed not the type of despicable men,- ready with oaths, {11} A slanderer, going about with calumnies, {12} (Habitually) hindering (all) good, transgressing beyond bounds, deep in sin, {13} Violent (and cruel),- with all that, base-born,- {14} Because he possesses wealth and (numerous) sons. {15} When to him are rehearsed Our Signs, "Tales of the ancients", he cries! {16} Soon shall We brand (the beast) on the snout!

Allah {subhana wa tallah} revealed about him:

* Surah Al Kausar {108} Verse 3: For he who hateth thee, he will be cut off (from Future Hope).

The Mufassireen have made clear why the verse was revealed about him:

- Tafsir Ibn Abbas: (Lo! It is thy insulter) the one who despises you ([and not thou] who is without posterity) he will be without family, children, wealth or any goodness; he will not be mentioned after his death, i.e. al-'As Ibn Wa'il al-Sahmi, while you will be mentioned with every good. This is because, when his son 'Abdullah died, they said: Muhammad (pbuh) is without posterity”

- Tafsir Al Jalalayn: Indeed it is your antagonist, your hater, who is the severed one, refraining from all [acts of] good, or the one whose line of offspring will be severed [by his not having any]: this was revealed regarding al-‘Āsī b. Wā’il, who called the Prophet (s) al-abtar, ‘the severed one’, when his son al-Qāsim died.

The posterity of A's Ibn Al Wa'il was to be cut off, because he said Prophet of Allah {subhana wa tallah} was al abtar {i.e. man without posterity; male child to continue his lineage, name}, and the posterity, lineage, name of Prophet Muhammed {sallalahu alayhi was'salam} was to continue:

* Surah Al Kausar {108} Verse 1: “To thee have We granted the kausar (of Abundance).”

Kausar, is interpreted to mean Fount in paradise from which Messenger of Allah {sallalahu alayhi was'salam} will give the Ummati's to drink, and in the context of verse three al kausar also means children. Messenger of Allah {sallalahu alayhi was'salam} is father of his Ummah because his wives are our mothers:

Surah Al Ahzab {33} Verse 6: The Prophet is closer to the Believers than their own selves, and his wives are their mothers. Blood-relations among each other have closer personal ties, in the Decree of Allah. Than (the brotherhood of) Believers and Muhajirs: nevertheless do ye what is just to your closest friends: such is the writing in the Decree (of Allah.

We the Muslims are brothers and sisters in Ummah of RasoolAllah {sallalahu alayhi was'salam} because the blessed wives of our beloved Prophet {sallalahu alayhi was'salam} are our mothers. And due to the abundant of Ummati's the Messenger of Allah {sallalahu alayhi was'salam} is not al abtar {i.e. without posterity} but he is the father of entire Ummah, who is remembered by his Ummati-Children day and night, loved by his fallowers, and the momineen love him more then their own blood parents, children, wealth, etc.

Part Two:

The daughter when she gets married, the children she bares are connected to the nasb {i.e. lineage} of the father and not mother. Therefore our beloved Messenger {sallalahu alayhi was'salam} used Allah's {subhana wa tallah} given authority to initiate the people of cloak into his ahli bayt {i.e. people of house}. The posterity, the lineage, of Prophet Muhammed {sallalahu alayhi was'salam} was to be continued through Hazrat Fatimah {radiallah tallah anha} the daughter of Prophet of Allah {sallalahu alayhi was'salam}, Hazrat Ali {radiallah tallah anh}, and more specificly Imam Hassan {radiallah tallah anh}, and Imam Hussain {radiallah tallah anh}. In this context Allah {subhana wa tallah} states:

Surah Al Ahzab {33} Verse 33: And Allah only wishes to remove all abomination from you, ye members of the family and to make you pure and spotless.

So the initiation of people of the cloak into the people of house of Prophet Muhammed {sallalahu alayhi was'salam} was for the purpose of continuity of lineage, posterity, of Prophet Muhammed {sallalahu alayhi was'salam} as well as the obvious reason of purification. And Messenger of Allah {sallalahu alayhi was'salam} demonstrated how he saw Hazrat Ali's family, when the verse of mubailah was revealed:

Surah Aale Imran {3} Verse 61: But whoever disputes with you in this matter after what has come to you of knowledge, then say: Come let us call our sons and your sons and our women and your women and our souls and your souls, then let us be earnest in prayer, and pray for the curse of Allah on the liars.

Messenger of Allah {sallalahu alayhi was'salam} took Hazrat; Ali, Fatimah, Hassan, and Hussain {radiallah tallah anhuma ajma'een} to the mubailah. Hazrat; Ali, Hassan, Hussain {radiallah tallah anhuma ajma'een} were taken by RasoolAllah {sallalahu alayhi was'salam} as his sons. Son continues the lineage of the father, but in this case of Prophet Muhammed {sallalahu alayhi was'salam} exception to the common rule was made by Allah {subhana wa tallah}. The initiation of family of Hazrat Ali {radiallah tallah anh} as family of Prophet Muhammed was for the purpose of continouity of lineage, posterity of Prophet Muhammed {sallalahu alayhi was'salam} to continue via his daughter Hazrat Fatima {radiallah tallah anha} and her sons, Hazrat Hassan, Hussain {radiallah tallah anhuma ajma'een}. And to give Messenger of Allah {sallalahu alayhi was'salam} abundance of children in his Ummat, as well as continuity of lineage of Prophet Muhammed {sallalahu alayhi was'salam} via Hazrat Fatimah {radiallah tallah anha}: “To thee have We granted the kausar (of Abundance).”

Conclusion:

Ayat Of Tat'heer: “Allah wishes only to remove Ar-Rijs from you, O members of the family, and to purify you with a thorough purification.“ was revealed for wives of RasoolAllah (sallalahu alayhi was'salam) as well as the family of Hazrat Ali {radiallah tallah anh}. Apart from these members of Ahli Bayt of RasoolAllah (sallalahu alayhi was'salam) Hadhrat Aqil (radiallah ta'ala anh), Hadhrat Ja'far (radiallah ta'ala anh), beloved Prophet's (sallalahu alayhi was'salam) uncle Hadhrat Abbas (radiallah ta'ala anh) are also part of Ahli Bayt.

The uniqueness of Hadhrat Ali (radiallah 'tala anh), and his family being part of Ahli Bayt of Prophet (sallalahu alayhi was'salam) is; Prophet Muhammed {sallalahu alayhi was'salam} purified them to a higher level because his lineage, posterity was to be contiued from Hadhrat Fatimah (radiallah ta'ala anha) and through Imam Hassan (radiallah ta'ala anh), Imam Hussain (radiallah ta'ala anh).

Wama Alayna Ilal Balaghul Mubeen.
Muhammed Ali Razvi

 

salam

Hazrat   mien sunni hoon. or Ahle Sunnat wa jamaat brailveeh maslak say mera taluk hay. or ALLAH muhjay is hee maslak per maut day. AMEEN.

hazrat mien chamcha nahi bun raha. jub kahi baat hoti hay. or sunnioon per koi laan taan kerta hay. to mien wahan per logoon ko batata hooon haqeeqat ya nahi ya hay. wahabi / deobandi jhootay hien. is say public ko pata chalta hay kay kiya such hay or kiya jhoot. ager app ko bura laga kay app ki post ki hoi chees per comment kiya hai to mien app say mazraat chahata hooon. mien nay app hee ki post perh ker or samaj ker agay jawab diya tha. ab wahan say or sawaal agayee to mien nay yahan per pooch liya. is say mayri knowledge may izafa hoga or  wahabi/ deobandi ka bhi moo kala hoga. app ko ager mera comment post kerna acha nahi lagta to bata dien. ainda app ki post per koi sawal  nahi karoon ga. app ko mera imaaan per shuk hay to is baray may mien kuch nahi bol sakta. meray Imaan kay baray ALLAH or us kay rasool  jantay hien. app muhjay kafir samjhtay hien to app samaj lien

 

 

yahee ho sakta hay mien new topic start ker kay apnay sawal post ker doon. takay app ki hoi post per comment na ker sakoon or app ko bura na lagay.

 

ALLAH app ko jaza -e- khair day ameen

 

salam

Meray baee bura mannanay kee baat nahin. Aap sunni hen toh mujjay kohi ihtiraaz nahin jawab denay meh. Zeroor jawab doon ga, magar meray baee jawab ko samajnay kay leyeh bee aap ko thora khud ilm chahyeh kissi mozoo per. Thora bunyadi ilm aap ko be hasil kerna chahyeh. Agar aap khud ilm hasil nahin keren gay balkay sawal per sawal sawal per sawal keren gay toh logh aap say tanq aa ker jawab nahin denh gay. Dosra agar aap ko ilm nahin toh phir aap ka imaan zaya honay ka andesha heh. Ham sunniyoon ka ilmi midaan meh bura haal keun heh us kee waja sirf yahi heh kay do char seekh letay hen aur baqi zeroori nahin samajtay kay ham be khud kuch seekhen. Hammeh Ahle Ilm Sunniyoon kee zeroorat heh aur aap meh josh o jazba heh toh is jazbay ko tareekay aur saleekay say istimal keren aur pehlay apnay aqahid seekhen. Meh khud WAHHABI aur DEOBANDI raha hoon, 8 saal taq, jahil mutliq thah is waja say gumra ho gaya.

 

Apnay jazbay ko tareekay say istimal keren, har forum per aap lar nahin saktay, behtr tareeka yeh heh kay aap Quran aur hadith kay dalahil ko aur Ahle Sunnat kay mowaqif ko samjen aur phir tehqeeq keren aur apni tehqeeq likh ker ahle ilm hazrat ko pesh keren aur woh phir check ker denh aap ko. Insha'allah aista aista aap qabil ho jahen gay kay aap khud Ahle Sunnat kay mowaqif per tehqeeq ker saken gay. Meh kohi Aalim nahin hoon, Ulamah kee kitaben per ker masail per tehqeeq kerta hoon Quran o Hadith say. Hammeh muhaqiqeen, ahle tehqeeq kee zeroorat heh ahle behas o mubahisa kee nahin. Agar aap mehnat keren toh inshallah aap 3 saloon meh qabil ho jahen gay kay tehqeeq ker saken.

 

Meray baee meh abhi 25 articles likh raha hoon, mukhtalif masail per aur koshish yeh heh kay apni maut say pehlay Ahle Sunnat kay aqahid o nazriyat ko tareeqeh aur saleeqeh say English zuban meh kitab kee shakal meh pesh keroon. Meh itna time devote nahin ker sakta kay tafseelan jawab likhoon. Aur agar aap thora is maslay per bunyadi ilm hasil ker lenh aur phir kissi mushkil per madad talb keren toh meray leyeh be easy hoga. Warna agar mujjay har point ka jawab dena pera toh meh sara time be-fizool behas meh guzar doon ga.

 

Aap say guzarish heh meray baee joh kohi kehta heh kehnay denh. Aap khud seekhen aur Sunniyoon ko sikhahen. Ham behas ker kay kabi Wahhabiat ko khatam nahin ker saktay. Pehlay meh be behas kerta thah magar Wahhabi ek ko la jawab kero toh kia hasil hoga? Kia Sunni Wahhabi hona band ho jahen gay? Ya behas jeet ker Sunniyoon kay iman ko bacha saken gay? Ek kay ya do kay ya teen ka iman bachay ga forum per, magar joh forum per nahin joh net per nahin, joh aam sunni hen un ka kia hoga. Meri rahay yeh heh kay Maslak ka behtreen difa yeh heh kay Ahle Sunnat kay aqahid o nazriat ko Sunniyoon meh aam keeya jahay. Taleem ko pehlaya jahay jab ham Sunni maslak kee taleem aam kernay meh kamyab huway toh phir kissi sunni kay iman ko kharab honay ka chance kam heh. Aur jab Sunni maslk ki taleem aam huwi toh phir ham ko behas kerni chahyeh. Sunni Wahhabi ho rahay hen kuen kay har Wahhabi apnay mazhab kay baray meh janta heh aur tableegh kerta heh aur har sunni jahil mutlaq heh jis ko kuch ilm nahin balkay namaz pernay ka ilm nahin. Essee sorrat meh behas hammeh kohi faida nahin deh rahi, bas ham khush ho jatay hen kay ham nay ek Wahhabi ko hara deeya, chup kerwa deeya, seena tanda ho jata heh. Magar woh ham say baag ker jahil sunniyoon ko gumra kerta phirta heh.

 

In logoon nay apni wahabiyat ko issee tera perwan charwaya heh apni wahabit kee taleem ko aam keeya aur phir har wahhabi mubaligh bana huwa heh apni wahhabiyt ka. hamaroon ko apni ka pata nahin dosroon ko kia tableegh keren gay. Sunniat ko bachana heh toh khud seekhen aur Sunniyoon ko sikhahen.

 

brailveeh bhai app nay Sahih Muslim ki hadith paish ki.  jis may likha hay kay aik hawa chalay gi jis kay baad koi momin nahi bachay ga.

 

phir  app nay kaha us hawa kay baaad loog shirk may mubtilah hongay. us say pehlay nahi. 

 

SAWAL:

 

1, us kay baad ager shirk may mubtilah hongay to sunan abu daud ki hadith may ya kiun kaha gaya kay BAAZ QABIL muhsrikeen sa ja milien gay. jub koi momim musalman bachay ga hee nahi to nabi pak    ko ya kehna chahiya tha kay mayri poori ummat shirk may mubtilah ho jai gi. baaaz ka kiun kaha???

 

2, sunan abu daud ki hadith say ya pata chalta hay kay BAAZ QABAIL shirk karien gay. is ka matlab howa bohat say nahi karien gay to sabit howa kay ya shirk wali baaat hawa chalnay wali say pehlay ki ho rahi hay. na kay baad may. kiun kay hawa chalnay kay baad to koi momini bachay ga hee nahi.

 

sunan abu daud ki hadith bhi paish ker dayta hooon:

 

mien nay ya kub kaha kay qabail kay naam lien. app kay mutabiq to hawa chalnay kay baad sub mushrik ho jaien gay to poori UMMAT ka lafz use ker laytay.

Part One:

 

Do khaas nuqtay:

 

- Ummat do qism kee heh, Ummat e Imaani aur Ummat e Arab o Isani, Arab o Insani meh woh hen joh iman nahin lahay.

 

- Sunan Abu Dawood kee hadith ka tarjuma ghalat heh hadith meh baaz qabail ka zikr nahin balkay tarjuma yeh heh: "... hatta kay meri ummat kay qabail buttoon ki ibadat nahin kertay ..."

 

Donoon ko agar malhooz rakha jahay toh phir wazia ho jata heh hadith ka mafoom: "... hatta kay meri ummat [yehni Ummat e Arabi][1] kay qabail buttoon ki ibadat nahin kertay ..." Hawa chalnay kay baad yeh hoga kay saray ahle imaan mar jahen gay, peechay secularist kaffir bachen gay jin kay pass shaytan ahay ga aur Shirk kee taraf bulahay ga aur woh Arab kaffir Shirk kerna shoron ho jahen gay:

 

“... I heard Allah's Messenger (may peace be upon him) as saying: Only the wicked people would survive and they would be as careless as birds with the charactertistics of beasts. They would never appreciate the good nor condemn evil. Then the satan would come to them in human form and would say: Don't you respond? And they would say: What do you order us? And he would command them to worship the idols but, in spite of this, they would have abundance of sustenance and lead comfortable lives. Then the trumpet ...” [ref: Muslim B 41, H 7023]

 

Part Two:

Abh yeh ihtimal kay RasoolAllah nay sari Ummat e Insaani o Arab ka mushrik honay ka zikr keun nahin keeya sirf Araboon ka zikr keun keeya? Is ka jawab yeh heh kay joh Quran meh wazia heh us kay izhar kee zeroorat nahin aur Mushrikoon per qayamat ki tabahi bator e sazza Quran say sabat heh: “But Allah would not punish them while you [the Prophet Muhammed or the Muslims or Prophet Muhammed as well as Muslims] are among them, and Allah would not punish them while they seek forgiveness.” [Ref: 8:33] Aur Araboon ka khaas zikr is leyeh keeya keun kay woh misaal kay tor per deeya thah.

 

Muhammed Ali Razavi

 

Foot Note:

 

- [1] Ummat e Arabi kee takhsees is leyeh kee keun kay hadith meh wazia ilfaaz say sabat heh kay jin kay mutaliq yeh farmaya gaya heh woh Arab hoon gay:'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: ..." [Ref: Muslim, B41, H6945] "Abu Huraira reported Allah's Messenger (may peace be upon him) as saying: The Last Hour would not come until the women of the tribe of Daus would be seen going round Dhi al-Khalasa (for worship) and Dhi al-Khalasa is a place in tabala, where there was a temple in which the people of the tribe of Daus used to worship the idol." [Ref: Muslim, B41, H6944]

Salam alayqum wr wb

Pehlay aap apna mazhab seekh lenh phir Wahhabiyoon say behas kertay phiryeh ga. Joh Wahhabi aap say behas ker rahay hen un ko kahen kay forum per aa jahen aap ko un ka chamcha bannay kee zeroorat nahin phir meh khud un say deal ker loon ga. Alhamdulillah joh kuch likha heh tehqeeq ker kay Quran o aHadith ka mawazna ker kay likha heh. Insha'allah meri tehqeeq say agar kissi nay kohi ghalti nikali toh inshallah woh Sunni ahle ilm aur iman hoga. Wahhabi kay bas kee baat nahin kay meri tehqeeq per nuqs keray aur us ka nuqs sabat ho.

Aap agar sunni hen aur mujjay yaqeen nahin kay aap Sunni hen. Aur agar aap Sunni hen toh phir joh bataya gaya heh woh keren yehni apna aqeedah seekhen. Apnay Sunni maslak kay baray meh ilm hasil keren. English meh khadam nay bot kuch likha huwa heh aap ussay peren zeroor magar us kay saath seekhen.

Apnay mukhtalif articles say yeh mawad nikala heh shahid kuch abhi net per nah hoon. Yeh sab ek hee mozoo per hen. Quran say sabat heh kay qayamat kee joh tabahi barbadi hogi woh Mushrikoon per hogi: But Allah would not punish them while you are among them, and Allah would not punish them while they seek forgiveness.” [Ref: 8:33] Is ayaat kee mukhtasar see tafsir pesh kee heh insha'allah aynda moqa milla toh tafseelan English meh is per pura article likhoon ga.

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Mushrikeen of Makkah when they were warned of day destruction which would precede before the day of judgment by Prophet (sallalahu alayhi was'sallam) they said mockingly: “And when they said: "O Allah! If this is indeed the truth from You, then rain down stones on us from the sky or bring on us a painful torment.'' [Ref: 8:32] and Allah (subhana wa ta'ala) replies to them: “And they urge you to hasten the punishment. And if not for [the decree of] a specified term, punishment would have reached them. But it will surely come to them suddenly while they perceive not.” [Ref: 29:53] in another verse Allah (subhana wa ta'ala) states: “But Allah would not punish them while you [the Prophet Muhammed or the Muslims or Prophet Muhammed as well as Muslims] are among them, and Allah would not punish them while they seek forgiveness.” [Ref: 8:33] In the context of its revelation the verse means Allah (subhana wa ta'ala) will not punish the Mushrikeen as long as Prophet (sallalahu alayhi was) is amongst them. To punish them Allah (subhana wa ta'ala) gave the order of emigration to Madinah but eventually the Mushrikeen asked for forgiveness from Shirk and became Muslim. Another interpretation is Allah (subhana wa ta'ala) will not punish the Mushrikeen as whole until Prophet (sallalahu alayhi was'sallam) is alive because Prophet (sallalahu alayhi was'sallam) made dua to Allah (subhana wa ta'ala) to withhold the punishment from Mushrikeen. So if Prophet (sallalahu alayhi was'sallam) has passed away without converting the Mushrikeen Allah (subhana wa ta'ala) would have punished them collectively. Another interpretation is just as the Mushrikeen of Makkah mockingly demanded that destruction of world is brought about if Quran is from Allah (subhana wa ta'ala) and Prophet (sallallahu alayhi was'sallam) is true Prophet; in the similar fashion the Mushrikeen in aakhurz zama (i.e. near the end of times) would demand from Muslims the destruction of earth, and punishment of Allah (subhana wa ta'ala). Before Allah (subhana wa ta'ala) brings about what they demanded; Allah (subhana wa ta'ala) will take the life of believers who have mustard seed worth eman in their hearts and the gates of repentance will be closed therefore their seeking of forgiveness from Allah (subhana wa ta'ala) would not be accepted by Allah (subhana wa ta'ala). Then Allah (subhana wa ta'ala) will order the angles to fulfill what He has promised to the Mushrikeen of Makkah and Mushrikeen of Earth; the utter, absolute, annihilation of inhabitants of earth who mocked Allah (subhana wa ta'ala) and disbelieved in is Prophet, in his Guidance. In this last context the verse will mean: “But Allah would not punish them while you [THE MUSLIMS] are among them, and Allah would not punish them while they seek forgiveness.” [Ref: 8:33]

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The Refutation Satan Lost Hope Of Being Worshiped:

Arabian peninsula being free of idol worship [up till a appointed time] is established from Prophet's (sallalahu alayhi was'sallam) statement:“... Verily, the Satan has lost all hopes that the worshipers would ever worship him in the peninsula of Arabia, ...." [Ref: Muslim, B39, H6752] and this interpretation has its backing from other ahadith of Prophet (sallalahu alayhi was'sallam) in which he is reported to have said; Arabs would not worship associated gods instead of Allah (subhana wa ta'ala): "... and by Allah, I am not afraid that you [the Arabs] will worship others besides Allah after me, but I am afraid that you will strive and struggle against each other over these treasures of the world." [Ref: Bukhari, B76, H590] and in another hadith Prophet (sallalahu alayhi was'sallam) states that people of Arabian peninsula will not associate a partner with Allah (subhana wa ta'ala): "...by Allah, I am not afraid concerning you that you [the Arabs] would associate anything (with Allah after me), but I am afraid that you would be vying with one another (for the possession of) the treasures of the earth." [Ref: Muslim, B30, H5688]

Prophet (sallalahu alayhi was'sallam) is reported to have said: “... Verily, the Satan has lost all hopes that the worshipers would ever worship him in the peninsula of Arabia, ...." [Ref: Muslim, B39, H6752] and keeping in mind Satan worship in the language of Qur'an is idol worship; the intended meaning of Prophet (sallalahu alayhi was'sallam) was that there will be no idol worship in Arabian peninsula up til a appointed time.[36] After which there will be no Muslims on earth and the destruction, annihilation, obliteration preceding the day of judgment will be established on the Mushrikeen as a punishment which was promised by Allah (subhana wa ta'ala). Hence the accusations of Wahhabiyah that Ahlus Sunnah of Arabian peninsula had fallen into worship of others beside Allah (subhana wa ta'ala) is a falsehood. But the seed of discord, disunity, dissension, disagreement among Muslims of Arabia foretold by Prophet (sallalahu alayhi was'sallam) was planted successfully by shaytaan: “Verily, the Satan has lost all hopes that the worshipers 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]. Note that the hadith states in simple words no idolatry, no worship of others beside Allah (subhana wa ta'ala) in peninsula of Arabia but he is hopeful of planting the seed of discord amongst Muslims.Considering the context of the hadith a specific meaning is that his discord, his disagreement which he plans to plant will be in relation to what he will unable to achieve. Meaning he will sow the seeds of takfir amongst the Muslims on the basis of Shirk; the first group to make takfir of Muslims (i.e. companions) with word 'Mushrik' was Khawarij. And over the time many manifestations of Khariji's have emerged with different names; Wahhabi heresy being one of them. They will continue to appear and make takfir of Muslims with their accusations of Shirk, Mushrik until the last hour.

 

- [36] Readers might have noticed the takhsees of hadith and it is based on the fallowing basis. The Mushrikeen asked for punishment (i.e. azaab) therefore Allah (subhana wa ta'ala) states: “Say: "You think, if the punishment of Allah comes to you, whether suddenly or openly, will any be destroyed except those who do wrong?” [Ref: 6:47] It is a rhetorical question whose implications is that the punishment would be collective and it will not exclude anyone and Allah (subhana wa ta'ala) has stated: “But those who reject our signs,- them shall punishment touch, for that they ceased not from transgressing.” [Ref: 6:49] therefore the day of destruction, annihilation of earth will be established only upon the Mushrikeen because the Mushrikeen are the ones who had rejected the message of Allah (subhana wa ta'ala). To fulfill of only punishing the disbelievers Allah (subhana wa ta'ala) will send the musky fragrant wind and this wind will take the souls of believers and the remaining rabble will have to endure the destruction, affiliation of epic proportions. Note this interpretation is partly based on and fully supported by the fallowing ahadith“... A group of people from my Umma will continue to fight in obedience to the Command of Allah, remaining dominant over their enemies. Those who will oppose them shall not do them any harm. They will remain in this condition until the Hour overtakes them. (At this) 'Abdullah said: Yes. Then Allah will raise a wind which will be fragrant like musk and whose touch will be like the touch of silk; (but) it will cause the death of all (faithful) persons, not leaving behind a single person with an iota of faith in his heart. Then only the worst of men will remain to be overwhelmed by the Hour.” [Ref: Muslim, B20, H4721] '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)." [ref:9:33] It implies that (this promise) 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] These ahadith make it clear that believers would die due to a musky fragrant wind which will be sent by Allah (subhana wa ta'ala) and the worst of people without any goodness will remain behind they will return to polytheistic religion which their ancestors had and will resort to worship of Lat and Uzza . These worst type of people will be ones upon whom the day of judgement will be established therefore up-till that time idolatry will not return in Arabian peninsula. There is no mention of Arabian peninsula being hub of grave worship, idol worship, tree worship, angle worship, Jinn worship, Wali-ullah worship, prior to blowing of the musky fragrant wind.

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Prophet of Allah (sallalahu alayhi was'sallam) foretold that near the end of time Allah (subhana wa ta'ala) will send a musky wind which will take the life of anyone who have iota, or mustard seed size faith in their heart the people left behind will revert to idolatry when shaytan will incite them to it: “... I heard Allah's Messenger (may peace be upon him) as saying: Only the wicked people would survive and they would be as careless as birds with the charactertistics of beasts. They would never appreciate the good nor condemn evil. Then the satan would come to them in human form and would say: Don't you respond? And they would say: What do you order us? And he would command them to worship the idols but, in spite of this, they would have abundance of sustenance and lead comfortable lives. Then the trumpet ...” [ref: Muslim B 41, H 7023]

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Shirk In Arabian Peninsula:

It is recorded in a authentic hadith that Prophet (sallalahu alayhi was'salam) that those Muslims who have iota of faith in their hearts they will die when Allah (subhana wa ta'ala) will send a fragrant musky wind which will take the lives of all the believers. Those remaining will be the worst of people on earth, and it is on these people that Allah (subhana wa ta'ala) will establish day of judgement:

Sahih Muslim, Book 20, Hadith 4721: “... A group of people from my Umma will continue to fight in obedience to the Command of Allah, remaining dominant over their enemies. Those who will oppose them shall not do them any harm. They will remain ill this condition until the Hour overtakes them. (At this) 'Abdullah said: Yes. Then Allah will raise a wind which will be fragrant like musk and whose touch will be like the touch of silk; (but) it will cause the death of all (faithful) persons, not leaving behind a single person with an iota of faith in his heart. Then only the worst of men will remain to be overwhelmed by the Hour.”

Another hadith of Prophet (sallalahu alayhi was'salam) reveals that day of judgement will not be established until people revert back to worship of pre-Islamic idol-gods Lat, and Uzza:

Sahih Muslim, Book 41, Hadith 6945: '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)." [ref:9:33] It implies that (this promise) 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.”

Ummul Momineen Aysha Sadeeqa (radiallah ta'ala anha) questioned Prophet (sallalahu alayhi was'sallam) after hearing this saying:“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 (this promise) is going to be fulfilled.” upon hearing this from her Prophet (sallalahu alayhi was'salam) replied: “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.” This saying is same as above hadith where Prophet is reported to have said that worst people will be left behind: “Then only the worst of men will remain to be overwhelmed ...” The people remaining in Arabian peninsula will be worst for many reasons but one of those reasons is: “And they would revert to the religion of their forefathers.” and part of Arabs reverting to religion of fore-fathers is that: “The (system) of night and day would not end until the people have taken to the worship of Lat and 'uzza.”

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mery shohor ne mjhe kaha"JAO MAINE TMHE TALAQ DI....or phr foran.keh diya DOON KYA"

matlab puri line ye hui

JAO MANE TMHE TALAQ DI....DOON KYA

mjhe ye janna hy k kya waqai talaq hogai is tarah.

q k wo keh rhy thy unhy ye kehna nhi tha pr un k moun se khud alfaz slip hogaye.

us waqt wo bht gussy mai b thy.

Salam alqym wr wb

 

Meri behan kam say kam ek talaq waqia ho gae heh. Aap apni azwaji life kee tafseel [yehni aap ki olad heh ya nahin, aur aya kay aap nay asool e olad kay leyeh koshish kee heh ya nahin] kay saath Muftiyan e Kiram say fatwah lenh meri behan phir woh fesla denh gay kay kia ap ka azwaji rishta qaym heh ya khatam ho chuka.

 

Muhammed Ali Razavi

AhleHadith Reply:

 

Hadith ki ye tashreeh kahan se ki hai,???

 

Jb imaan wale khtm ho jayenge to yeh kahna ni chahiye tha ki baaz qabail boot ki puja karenge, blki ye kahna chahiye tha ki meri ummat boot ki puja karegi, qki rai k barabar imaan wale rahenge hi ni to sb mushrik hi rah jayenge, to ye 'baaz qabail' kahne ki kya zarurat thi???

Salam baee, meh nay joh likha heh is hadith say likha heh:

 

'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]  

 

Hadith meh wazia likha heh kay Lat aur Uzza kee ibadat sweet fragrant hawa chalnay kay baad hogi sara hadith peren. Zahir baat heh kay hawa chalnay kay baad joh baqi reh jahen gay woh kam say kam kaffir toh hoon gay. Aur arsa daraz kay baad shaytaan un ko warghala'hay ga aur woh be Mushrik ho jahen gay apnay baap dada kay mazhab kee taraf laut jahen gay, zahir baat heh is ka matlab yeh huwa kay Arab dor e Jahalat kay buttoon ko poojen gay aur india pakistan walay Seeta, Geeta, Rama,  Snake god, cow god, waghera ko poojna shoroon ho jahen gay. Aur Hazoor nay baaz qabail ka zikr keeya heh kia aap samajtay hen kay RasoolAllah sallalahu alayhi was'sallam bethay logoon ko detail batatay rehtay, kon kon say qabil, country, shahir, muhallay, un kay baap dada walay Mushrik hoon gay. Kia aap chahtay kay saray dunya kay qabail ka zikr kertay logoon kay baap dada aur a geneology muhallay country sha'hir sab ka aap ko naam batatay jin meh joh joh butt poojen jahen gay aur phir un butoon kee tafseelan description detay, kis rang, shakal kis soorat meh hoga. Haqiqat yeh heh kay ek doh qabail ka naam misaal kay tor per leh deeya aur baqi logoon kay mutalliq yeh farmya: 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."

Simple explaination:

"Say: "Travel in the land and see what was the end of those before (you)! ..." [Ref: 30:42] “And most of them believe in Allah except that they attribute partners unto Him.” [Ref: 12:106] in other words: "... Most of them were Mushrikun." [Ref: 30:42]

I hope this simple form of interpretation will help you.

Muhammed Ali Razavi