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Hyder Qadri

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سب کچھ Hyder Qadri نے پوسٹ کیا

  1. It is a proven fact from the Holy Quran and Ahadith that the parents of the Holy Prophet (sallal laahu alaihi wasallam) - Sayyiduna Abdullah and Sayyidah Aamina (radi Allahu anhuma) - were always on Iman and left this world with Iman. Just as the cities of Makkah and Madina are the most exalted cities in the world due to being the birth place and place of demise of the Prophet (sallal laahu alaihi wasallam), likewise, the genealogy of the Holy Prophet (sallal laahu alaihi wasallam) is the most exalted and pure chain in the Universe.All his forefathers, from his father, Sayyiduna Abdullah (radi Allahu anhu), to Sayyiduna Adam (alaihis salaam), were Mu'min, Muwaahids (believers in the Oneness of Allah), Aabids and Zaahids. None from amongst them were idol-worshippers or Faasiqs (sinners). Actually, the Noor of Rasoolullah (sallal laahu alaihi wasallam) travelled from Sayyiduna Adam (alaihis salaam) to Sayyiduna Abdullah (radi Allahu anhu), in the family chain of those who always sincerely worshipped One Allah. For those who say, Ma'az-Allah, that the parents of the Prophet (sallal laahu alaihi wasallam) were non-believers, they should think and ponder that if the parents of no other Prophet were non-believers, how then would the parents of the greatest of all Prophets be non-believers? In the era in which the Holy Prophet’s (sallal laahu alaihi wasallam) parent's lived all that was required for Iman was to affirm the true belief in the Oneness of Almighty Allah. Neither did they commit Kufr nor was their Iman changed, so they cannot be regarded as sinners or Kaafirs. They remained true Mu'mins in life and when they passed away. The great Ulama have proven the Iman and Islam of the parents of the Prophet (sallal laahu alaihi wasallam) in three different ways:- 1. Both of them were on Deen-e-Haneef – following the teachings of Sayyiduna Ibrahim (alaihis salaam).In their time, they had not received direct invitation of previous Prophets to their Deen. They passed away with Iman, believing in One Allah before the Prophet (sallal laahu alaihi wasallam) announced his Prophethood. 2. Due to the Du'a of Rasoolullah (sallal laahu alaihi wasallam), Allah Ta’ala gave life to his parents who were buried in their graves and they brought Iman on him. After Hajjat-ul Widaa, he brought them back to life with the permission of Allah Ta’ala. By seeing him and bringing Iman on him, they became Sahaabi-e-Rasool (sallal laahu alaihi wasallam). (Fatawa Razviah; Tafseer-e-Na'eemi) 3, The Holy Quran states: "There had come unto you a Messenger (one) of yourselves." In another reading the Fah (in Arabic) is pronounced with a Zabbar, which would mean that this most honourable Prophet has come from a most honourable group or society. Naturally, the idolaters cannot be termed as a honourable group, but on the contrary, as the most wicked. The above argument proves that the parents of Rasoolullah (sallal laahu alaihi wasallam) and his entire genealogical trace were a most honourable group and believed in One Allah. A Tradition extracted from Bukhari found in Miskhaat, under the Chapter "Fazaa'il Syedul Mursaleen," contains the following words of the Holy Prophet Muhammad (sallal laahu alaihi wasallam): "I have been sent from the best group of the children of Adam, from one group to the next, till I am in that group which I am." This Hadith substantiates that the Holy Prophet (sallal laahu alaihi wasallam) has been carried along the best and most noble group. The revolution of his light (Noor) has always remained within clean and pure wombs. Whose womb can be considered as clean and pure, but that of a true Believer in One Almighty Allah! In Miskhaat, in the Chapter "Ziarat Quboor," it is stated that the Prophet (sallal laahu alaihi wasallam) sought permission from Allah Ta’ala to visit the grave of his mother, not to seek her forgiveness. We ask, in all honesty, that if she was a disbeliever, why was he even given permission to visit her grave when it is stated explicitly in the Holy Quran not to even visit the graves of disbelievers? This proves that she was not a disbeliever or else he would not have been given permission to even stand at her grave. As to the question of forgiveness, he was not permitted to ask for their forgiveness because they were not sinners. A sinner or disbeliever is he upon whom a set of Divine Laws has reached and who intentionally violates it. A set of pure Divine Laws did not reach the parent's of Rasoolullah (sallal laahu alaihi wasallam), yet they believed in One Allah. How then could they be termed as idolaters? Before the arrival of the Holy Prophet (sallal laahu alaihi wasallam) his mother also witnessed strange things during her pregnancy as well as the time of his birth. During her pregnancy, in every month a different Prophet used to appear to her in her dream describing to her of the wonderful and glorious attributes of her expected child, the Holy Prophet Muhammad (sallal laahu alaihi wasallam). Once, the midwife, Bibi Halima (radi Allahu anha), in a state of apprehension, described to Bibi Aaminah (radi Allahu anha) the splitting of her son's chest. Bibi Aaminah (radi Allahu anha) replied that she should not be afraid as her son was the true and Last Prophet and that the Shaitaan would not be able to harm him in any way. So how is it possible to refer to her as a disbeliever after she had witnessed all the strange happenings and wonderful experiences? It is emphatically impossible. The Holy Quran states: "We never punish until We have sent a Messenger." The Pure Message or a Messenger never reached both of Rasoolullah's (sallal laahu alaihi wasallam) parents, so how could they be punished? Yes, without doubt, they believed in the Religion of Sayyiduna Ibrahim (alaihis salaam), that is, in One Allah. Yet, as history proves, the Divine Books at that time had been misinterpreted and tampered with by human beings. The criterion of being called a person of faith at that time was strictly to believe in One God, which the parents of Rasoolullah (sallal laahu alaihi wasallam) believed in. It would be unfair to, therefore, call them disbelievers. Sheikh Muhaddith Dehlwi (radi Allahu anhu) said that the parents of all Prophets were never disbelievers. At the time of the construction of the Holy Kaaba, Sayyiduna Ibrahim (alaihis salaam) prayed to Allah Ta’ala. The Holy Quran confirms: "And raise up in their midst a Messenger from among them." The Holy Prophet Muhammad (sallal laahu alaihi wasallam) being raised from among the Muslim group is a fulfilment of Sayyiduna Ibrahim's (alaihis salaam) supplication. With regards to the question of raising the dead, it is not an impossibility. This fact has been clearly proven by Sayyiduna Isa, Sayyiduna Moosa and Sayyiduna Hazkeel (alaihimus salaam). It has been reported in the Ahadith that close to Qiyamah, even the Kaafir Dajjal will be able to raise the dead. It has been reported that the Prophet (sallal laahu alaihi wasallam) also raised the dead as was in the case of Sayyiduna Jaber's (radi Allahu anhu) children and the entire group. (Qurtabi, Madaarijun Nabuwat, Shaami) The concept of accepting faith after death is not an impossibility. The Ahadith have proven that the Ashaab-e-Kaaf will be raised from their graves and will join the forces of Imam Mehdi. They will even perform the Holy Pilgrimage. Another point to remember is that if the parents of Rasoolullah (sallal laahu alaihi wasallam) were disbelievers, why were there names "Abdullah" and "Aaminah"? The meaning of "Abdullah" is "Slave of Allah" and "Aaminah" means "One with Faith." Addressing the Holy Prophet (sallal laahu alaihi wasallam), Almighty Allah states in the Holy Quran: "And soon will thy Lord give you (that wherewith) you shall be well pleased." Taking this verse into account, which dutiful and obedient son will be pleased at seeing his parents in Hell? Ask yourselves the question: Will it please the Almighty Allah to see the parents of Sayyiduna Isa and Sayyiduna Moosa (alaihimus salaam) in Paradise and the parents of Rasoolullah (sallal laahu alaihi wasallam) in Hell? Without doubt, during their life in this world they believed in One Allah and on the day of the Farewell Pilgrimage they were raised and made to recite the Kalima, thereby joining the folds of the Believers.
  2. The biggest threat to Islam from within these days is from the Wahabi, Deobandi, Tablighi, Salafi sects. This threat to an average Muslim is not obvious at all. These days they want to call themselves Sunnis to deceive gullible Muslims. It is worth mentioning to some of the misguided youngsters of the above renegade groups that the four Mazhabs, namely, the Shafi'i, the Hanafi, Maliki and Hambali, all follow the Sunnah of the Prophet Muhammad (sallal laahu alaihi wasallam) and believe in Sunni Aqaa'id, and are not one of the 72 firqas (groups) destined for Hell. The physical appearance of these renegades may deceive one as they decorate their deceitful faces with the Sunnat of the beard and perform compulsory acts such as Namaaz, in a most convincing manner. However, their corrupt beliefs prove that they have no true love for the Holy Prophet (sallal laahu alaihi wasallam) and they are the greatest insulters of the Holy Prophet and thrown out of Islam. Who are these Deobandi/Wahabi people? This is the question raised by the Ulama of Masjid-e-Nabawi, Mufti Sheikh Umar bin Hamadan Al Maharassee, who gave a Fatwa of Kufr on Deobandi/Wahabi/Tabligh Jammaat leaders and founders nearly 100 years ago for insulting the Holy Prophet (sallal laahu alaihi wasallam). This Fatwa was issued after years of study of Wahabi/Deobandi books and clarification sought from the writers of these books which were never received nor did they repent for their opinions. Some of their Aqeeda and opinions are printed in this bill. The Wahabis/Deobandis of today are trying their best to hide what their leaders have said about the Holy Prophet (sallal laahu alaihi wasallam). Some of them do attend Meelad, pray Salaam on the Prophet (sallal laahu alaihi wasallam) and even call themselves Sunni to deceive true Muslims. Majority of the Deos/Wobs are not aware of many contradictions within the Wahabi/Deobandi Aqeeda. They do not know that their leaders have a Fatwa of Kufr given on them. Most people know about Ghulam Ahmed Qadiani. They do not know that the Fatwa issued in 1320 A.H. (1900 A.D.) by 33 prominent Ulama of Makkah and Medina Shareef applied to Deobandi/Wahabi leaders: Ashraf Ali Thanvi, Khalil Ahmed Ambetwi, Rashid Ahmed Gangohi and Qassim Nanotvi as well. No Sunni Aalim, or for that matter any Muslim could think of even one abusive thing that the Wahabi/Deobandis have written, let alone speak or write about it. The Deobandis state that the Sunni Ulama have nothing to do but issue Fatwa. But when one considers the systematic proceedure undertaken before giving the Fatwa: years of research on their books of Aqaa'id, opportunity for renouncing the statements or valid reasons sought for the views from the leaders and the refusal by their leaders to respond or repent. After this the Saliheen Ulama of Haram Shareef were then forced to issue the Fatwa before the current present Saudi Wahabi/Najdi forced themselves into power with a lot of blood shed, bombing Makkah and Madina in the process. The penalty for insulting the Prophet (sallal laahu alaihi wasallam) is death and this is not something invented today but it has origins from the time of the Prophet (sallal laahu alaihi wasallam) who ordered a person to be beheaded in the Haram Shareef itself between Maqam-e-Ibrahim and Zam Zam! The person who doubts his (the person who said Kufr) infidelity is also an infidel. This is unanimously accepted by all Ulama and Mufti and there is no forgiveness for this infidelity. However, there is a way out for those who repent genuinely. Anyone who doubts the seriousness for insulting the Prophet (sallal laahu alaihi wasallam) or harsh punishment for infidelity should recall the following incident. A Jew and a Munafiq went to the Prophet (sallal laahu alaihi wasallam) to settle a dispute. The Prophet found the decision in favour of the Jew. The two then went to Sayyiduna Abu Bakr (radi Allahu anhu) who also gave a similar verdict. The Munafiq then asked the Jew that they should go to Sayyiduna Umar (radi Allahu anhu). They told him the story and asked for his decision. The Jew, however, told Sayyiduna Umar (radi Allahu anhu) that the Prophet of Allah had already decided in his favour. Sayyiduna Umar (radi Allahu anhu) asked both to wait. He went inside, got his sword and chopped the head of the "Muslim" Munafiq! Sayyiduna Umar (radi Allahu anhu) could not bear the insult of the Prophet (sallal laahu alaihi wasallam) by the Munafiq due to his refusal to accept the Prophet's (sallal laahu alaihi wasallam). He did not even hear out the Munafiq. Some people thought that Sayyiduna Umar (radi Allahu anhu) had gone too far. However, Qur'anic Ayats were revealed to support his action! There is so much uneasiness among the Wahabis about the birth of the Holy Prophet (sallal laahu alaihi wasallam) or his Meelad that there is no mention of his birth in many of the Wahabi Masaajids. In fact, in one of their Kuthbas, the Imaam mentioned that the Muslims were worshipping idols. This was an indirect attack on shrines of the Saints and the Prophet of Allah that the Sunnis have great respect for. The Wahabis call these shrines idols! The lack of respect and love for the Prophet (sallal laahu alaihi wasallam) by the Wahabi/Deobandi is clear to see. Having read about the views and the actions of the Wahabi/Deobandi, one will need to consider his Aqeeda and action he will need to take to put his Aqaa'id on the path of Sirat-ul-Mustaqeem. One may need to take necessary, corrective steps. One cannot, for example, ignore the basic concepts such as Shafa'at of the Holy Prophet (sallal laahu alaihi wasallam) on the Day of Judgement which the Wahabi/Deobandi leaders have categorically rejected as stated in their Aqaa'id book, "Taqwiyatul Imaan", as Shirk, whilst there is specific mention in support of intercession by Allah Ta'ala in the Quran to this, and the words of the Prophet (sallal laahu alaihi wasallam) in the Hadith and in the books of Sunni Aqaa'id, and all the Ulamas, and Saints all accept intercession and it is part of Sunni Aqaa'id. The evidence in support of intercession is so overwhelming that no Muslim could reject it. The Wobs/Dobs do not believe or follow the teachings of the Mujaddid Saints and the Awliya of Allah who brought the message of Islam through the centuries. So they have to make up their own Aqaa'id as they go along, mix and match from here and there and for this precise reason they get caught contradicting themselves time and again, issuing Fatwas of Kufr on themselves indirectly. With the Wahabis utilising vast resources against Sunni Islam, it is time all Muslims took a very serious view of the Wahabi/Deobandi Ulama and their teachings. Would one entertain these remarks directed at themselves or at their parents, let alone the Prophet of Allah (sallal laahu alaihi wasallam)? While people of all religions are praising their Prophets, here we see them degrading our beloved Prophet (sallal laahu alaihi wasallam). Would one drink from a tank of water which had only a drop poison or a drop of urine? Certainly not! So how could one dare to say or write even one word of insult against the Holy and pure personality of the Prophet of Allah? The Wahabis have written volumes of insults. One may find it difficult to extricate oneself from the machinery of Wahabism, his Wahabi friends and Aqaa'id. Like their fathers and founders, the current Wahabi leaders will never change. This could mean a loss of respect and finance from the Saudi Arabian government. But for the Allah-fearing ordinary Muslim, he needs to make a new start, an important step that every Muslim needs to take to get rid of the Wahabi/Deobandi/Tablighi Aqaa'id. This applies to Sunnis as well who have acquired many wrong beliefs reading Wahabi/Deobandi books. So, what is stopping Wahabis/Deobandis following the correct Sunni path? Nothing! Each is waiting for one of their friends or relations to make a move, each giving a sense of false support and security to the other when only their own deeds will save them in the Hereafter. It is dangerous to be lethargic in this matter. As stated previously, a person who makes or agrees with the statements like those stated by the Deobandi/Wahabi leaders, commits Kufr and a person who doubts their Kufr or tries to avoid calling them as Kaafirs, he himself becomes a Kaafir. This is not the Fatwa of the compilers of this bill, but the consensus of ALL Sunni Ulema since the time of the Prophet (sallal laahu alaihi wasallam). Some Wahabis will listen to a new person in his Mosque whom he doesn't know and who has just been converted to their way of thinking, joined the Tabligh Jammat and thinks that he is on a divine mission to save all Muslims when his knowledge of Islam is almost nil. He will not mind following the young Muslim who has been to a Wahabi madressa/Uloom for a couple of years, who knows a bit of Arabic and a smattering knowledge of Islam and goes about dishing out his own fatwas in local mosques and college and university campus, corrupting the minds of the youth, demeaning the status and the honour of the Prophet (sallal laahu alaihi wasallam) in the process. Over the years, Wahabis and Sunni Ulema have confronted each other in Munazara (debates), in South Africa, India, UK, and many parts of the world. The Wahabis have always lost the debate, or not turned up at all. This happened in Blackburn (UK) last year when an audience of nearly 5 000 waited for the Deobandi Ulema who did not turn up for the well-publicised debate. A defeat for them would mean loss of prestige and followers to the Sunnis. A Wahabi/Deobandi is also brainwashed not to listen to Sunni Ulema, read about the Saints and the Wali Allah. A person who comes to know about the Wahabi/Deobandi beliefs and then does not reject them, then his relationship with his family and fellow Muslims becomes untenable. It is Fardh for everyone to have knowledge and correct belief of Islam and to impart this to his children. The Mufti of Makkah Mukarramah, Mufti Jamaal bin Muhammad Hussain, has stated in his Fatwa that to expose the wrong Aqaa'id is Fardh-e-Kifaya (collective compulsory act) which imposes a duty on all Muslims to make people in their area and influence aware of the Wahabi/Deobandi views. The Ulema, the Imams, the Trustees and the Committee Members of Mosques, Muslim Organisations, Jamaats have a special duty to expose the corrupt beliefs of the Wahabis, by providing resources and Sunni publications and literature in English. But we are nowadays surprised to find them joining in our Milad celebrations, doing Fatiha and eating Giyarwee Niaz, and any other way just to get near to us. But they will not celebrate these in their own homes or in their mosques. This is simply a ploy to deceive us. They have had quite bad publicity because of their blasphemous Aqeeda and are trying to win us over. They will never talk about these issues which are fundamentals of Muslim faith and Aqeeda. In fact, some Wahabi/Deobandi Molvis are having Zikr, Baal Mubarak Ziyarat, Khatamul Quran, etc. in their Masaajids just to deceive innocent Sunni Muslims. Previously, they regarded all these acts as Shirk and Bid'at and falsely quoted Quran and Hadith to show they are correct. Now, all of a sudden, it is O.K. What a deception! Previously, only Ijtima, Ghust, sleeping in a Jamaat Khana and Kitaab reading was a "Sunnah." Why do they do not reject these? Insha-Allah, we want to help those who are sincere in their belief, who want to follow the right path and who want to protect their faith from these insolent people and not close their eyes and ears to everything that is written by Sunnis, which is followed by over 90% of all Muslims in the world. This article will also help Sunni readers, who don't read Urdu or Arabic and who have been bombarded with Wahabi/Deobandi literature, to correct and to repent for any aspect of their belief which has not been consistent with Sunni Aqaa'id. The beliefs of these Wahabi/Deobandi are taken from their own original books, in Arabic, Urdu or Farsi. We have provided reference to quotations from their books. We have also found that the recent editions of their books have some of the derogatory remarks deleted. The Deobandi/Wahabi/Tabligh Jammat beliefs are listed under the relevant headings together with comments and quotations from their own leaders and Aalims who have contradicted their own Aqeeda in many instances, and by doing so they have given a Fatwa of Kufr on themselves. Also, there are very many other points about their belief which we have not been able to include in this article. "WE NEED TO FORM A NEW SECT (FIRQA)." Deobandi/Wahabi leader and founder, Molvi Ilyas Khandalvi, states in his own book, "Deeni Dawat", that whilst speaking to his friend, Maulvi Zahirul Hussien (M.A. Aligarh) he stated: "Zahirul Hassan! We need to form a new sect." (Deeni Dawat, pg. 205) The founder of the Deobandi/Wahabi leader himself admits to forming a new firqa and this is a fact. Molvi Ilyas has also stated: "Hazrat Maulana Ashraf Ali Thanvi has done a great job. I am pleased that the religious teachings are his and the method for the tabligh is mine, whereby the teachings of Ashraf Ali will spread far and wide." (Malfuzaat, Maulana Mohammad Ilyas, pg. 57) It is absolutely clear that the method of propagation of Islam is not that followed by the Sahaba-Kiraams, the pious or the Saints like Ghaus-al-Azam, Sheikh Abdul Qaadir Jilani, who was given the title of Muhiyuddin (The Reviver of Islam), or other Mujaddid of Islam, but one which is their own creation. "USE ANY MEANS OR METHOD TO ATTRACT PEOPLE." The Molvi Ilyas goes on to say: "Think how to attract people towards religion and to get them involved in it (the same methods you use in worldly business) and attract people in the same way you can." (Malfuzaat, Mohammad Ilyas Khandalvi, pg. 129) Here there is no mention of methods or the Sunnah of the Prophet to promote Islam but any means. Now let us see what Molvi Ilyas Khandalvi, says in his Malfuzaat: "The practise of preaching for me is so important that if one of us is performing Namaaz, and a new person happens to enter, and when if he is not about to leave, and there is no prospect of seeing him again, then in my belief, one should break Namaaz and talk to him. Having talked to him or having stopped him from leaving, one should then recite the prayers again." (Malfuzaat, Ilyas Khandalvi, pg. 171) According to their Maulana, to think about the Prophet (sallal laahu alaihi wasallam) in Namaaz is worse than adultery, but it is perfectly all right for them to think in their Namaaz about the person who has just come into the mosque and break their Namaaz! Deobandi leader, Ashraf Ali Thanvi, writes: "A person complained to an elderly religious person that a certain person was undertaking Zikr for showing off. He replied, 'Don't you show off in your Zikr! That Zikr will help him cross the Pul-Sirat on the Day of Judgement.'" Maulana Thanvi then stated, "It seems the elderly person knew about the man's showing off. I would suggest that if in any work the intention of showing off comes to mind, then don't abandon that work. But carry out the work and make the intention that you will do the Tauba (repentance) afterwards." (Majalis-e-Haqimul-Ummat, pg. 33) So even Ikhlas, the essential and pure intention of any prayer for the sake of Allah Ta 'ala, will not entertain any showing-off in Zikr by a person even if it equivalent to a mustard seed. The above prove to what extent the Wahabis will go towards spreading their religion. "WE ARE THE HOLIER THAN THOU." Hardly a Tabligh/Deobandi meeting or congregation would pass without the mention of the Ayaat from the Holy Qur'aan: "Quntum khaira ummati'n ukhrijit lin-nas-e ta'moruna bil-ma'a-roof'e wa tan'haina anil-munkar wa tu'aminnon billahi." The Ayaat mentions the Ummat of the Prophet (sallal laahu alaihi wasallam) as being better than others because the people of the Ummah are asked to do good and stop people from commiting evil. Of course the reward for work of the Prophets attract God-fearing people. At the same time the Deobandi/Tablighi are promoting their Tablighi work and Jamaat to gullible Muslims, and their own status. Their leaders, like Maulvi Ashraf Ali Thanvi, have insulted the Prophet and Awliyas as "Worthless little than nothing." (Taqviyatul Imaan, pg 42). And he has further added: "I keep on stating that in these times any person who does a good deed, gets the reward of 50 Abu Bakr Siddiqs (radi Allahu anhu)." (Ashrafus-Suaneh, Part 2, pg. 99) Not to be left behind with his Fatwa, Deobandi's Maulvi Qassim Nanotvi, states "... the followers can exceed the Prophets in their deeds." (Tahzeeru-n-Naas, Page 25) No doubt! Gullible Muslims fall for his talk and join Tabligh Jamaat! "DENIAL OF THE LAST PROPHET." Madrassa Darul-Uloom Deobandi's Maulvi Qassim Nanotvi writes: "If maybe after the Holy Prophet's era another did come then that would not make any difference to the Holy Prophet Muhammad (sallal laahu alaihi wasallam) being the last Prophet, whether in his own era, his own area or other, another Prophet is proposed." (Tahzeeru'n-Naas, pg. 25) The Holy Qur'an states: "Muhammad is not the father of any of your men, yes, he is the Messenger of Allah and the last one amongst the Prophets." (Part 22, Ruku 1) WAHABI LEADER: "I HAVE COME LIKE A PROPHET TO YOU." The founder of the Tabligh Jamaat, Maulana Ilyas, stated: "In my dream in the interpretation of the Qur'anic Ayaat, 'Quntum khaira umma-tin ukhri-jat linn'na'se taa'mo'runa bil-ma'a-rouf'e wa tan ha'i na anil munkar wa ta'a-minun billahi,' I was told I was sent as a Prophet to the people." (Mulfoozat-e-Ilyas, pg. 50) NO PROOF OF KALIMA SHARIF:"LA ILAHA ILLALLAHO MOHAMMADUR RASOOLALLAH." Wahabi and Deobandi Maulvi, Nazeer Hussain Delvi writes: "There is no proof for recitation (wazifa) of the whole Kalima, 'La Ilaha Illallaaho Muhammadur Rasoolallah,' for Wazifa purposes, there is proof for just 'La Ilaha Illallah'." (Fatwa Naziriah, pg. 449) The above shows how much hatred they have for the Holy Prophet (sallal laahu alaihi wasallam). The Prophet Muhammad (sallal laahu alaihi wasallam) has said:"Those who do not believe in my intercession will have no part in it." And also, "You will be with whom you love in the next world." So if you die living with Deobandi/Wahabi friends and Aqaa'id, you will be with them in the Hereafter. But beware! You will not find the Prophet of Allah, the Awliya of Allah and the lovers of the Prophet (sallal laahu alaihi wasallam) in that company! May Allah give Tawfiq and true love of our beloved Prophet, Sayyiduna Muhammad Mustafa (sallal laahu alaihi wasallam) to us all. Aameen. With Courtesy from SUNNI WORLD. P.O. BOX 48928. QUALBERT. 4078
  3. Hyder Qadri

    Fatawa Against The Shias

    ABOUT THOSE WHO CURSE THE THREE KHALIFAS IMAM-I-RABBANI, SHAIKH AHMAD SIRHINDI MUJADDID ALF THANI (alaihir rahmah), in his famous book, "RADD -E-RAWAAFID", says:' It is disbelief to curse the Shaikhayn (Sayyiduna Abu Bakr and Sayyiduna Umar) - radi Allahu Ta'ala anhuma. The Hadith Shareefs show that it is disbelief. It is declared, as follows, in a Hadith Shareef reported by Tabarani [suleyman bin Ahmad, 260-360 (C.E. 941), in Isfahan] and by Hakim [Muhammad bin Abdullah, 321-405 (C.E.1014), in Nishapur]: "Allahu Ta'ala has chosen me. And He has chosen the best ones of mankind as my Ashaab (Companions). From among my Ashaab, He has selected viziers, assistants, and relatives for me. If a person curses them, may Allah Ta'ala and angels and human beings curse him! Allah Ta'ala will not accept the Fardh or Sunnat worships of those persons who curse them." A Hadith Shareef reported by the Hadith scholar, Ali bin Umar Daraqutni, declares: "After me, some people will appear. If you meet them, kill them! For they are polytheists (disbelievers)." Sayyiduna Ali (radi Allahu anhu) asked, "What is their sign?" He (Rasoolullah - sallal laahu alaihi wasallam) declared, "They will make an excessive display of attachment to you. They will say about you what you do not have. They will censure the religions superiors coming before them." In the same book, he (Rasoolullah - sallal laahu alaihi wasallam) declared, "These people censure Abu Bakr and Umar (radi Allahu anhum ajma'in). They swear at them. May Allahu Ta'ala and angels and all human beings curse those who swear at my Ashaab." There are very many similar Hadith Shareefs, and since most of them are well-known, it is unnecessary to quote them here. Cursing the Shaikhayn means enmity towards them. And enmity towards them, in its turn, is disbelief. For it is declared in a Hadith Shareef, "Enmity towards them is enmity towards me. To hurt them means to hurt me. And to hurt me is to torment Allahu Ta'ala."It is declared in a Hadith Shareef reported by Hassan ibni Asakir [499-571, in Damascus], "It is Imaan to love Abu Bakr and Umar (radi Allahu anhuma). Enmity towards them if Kufr (disbelief)." It is declared in a Hadith Shareef, "If a person says to a Believer something which states that he is a disbeliever, (If he says, for instance,`O you the enemy of Allahu Ta'ala!'), he himself becomes a disbeliever." Then a person who calls the Shaikhayn disbelievers or considers them to be disbelievers will become a disbeliever himself. We know for certain that Sayyiduna Abu Bakr and Sayyiduna Umar (radi Allahu anhuma) are Believers. They are not enemies of Allahu Ta'ala. They have been blessed with the good news (that they shall attain) Paradise. Then, a person who calls them disbelievers will become a disbeliever. It is true that the Hadith Shareef quoted above is reported by only one person. Yet, it shows that a person who calls a Believer a disbeliever will become a disbeliever. Nevertheless, a person who denies this will not become a disbeliever. Abu Zur'a Razi, a great contemporary scholar, states, "If a person vituperates one of Rasoolullah's (sallal laahu alaihi wasallam) Ashaab, he is a Zindiq. For Quran al-Kareem is certainly true. Rasoolullah (sallal laahu alaihi wasallam) certainly tells the truth. The information we have been receiving from them is certainly true. All this information praise, laud the Ashab-i-Kiraam. To speak ill of them means to deny the Quran al-Kareem and the Hadith Shareefs. And this, in its turn, is blasphemy, heresy, and abberation." Sehl bin Abdullah Tusturi [200-283 (C.E. 896), in Basra] states, "A person who does not esteem the Ashaab-i-kiram has not had Imaan in Rasoolullah (sallal laahu alaihi wasallam)."Abdullah bin Mubarak [116-181 (C.E. 797), in Iraq] was asked, "Which person is higher - Muawiyyah, or Umar bin Abd-ul-Aziz?" He replied, "The dust that entered the nose of Muawiyyah's [d.60 (C.E. 680), when he was 79 years old] horse as he escorted Rasoolullah (sallal laahu alaihi wasallam), is as many times higher than Umar bin Abd-ul-Aziz." Thus, he informed that no degree of highness could reach the level attained by being in Rasoolullah's (sallal laahu alaihi wasallam) Sohbat and seeing his blessed face. [umar bin Abd-ul-Aziz, the 8th Umayyad Khalifa, was profoundly learned and an extremely pious person. He was martyred in the year 101, when he was 41 years old. He bought Malatya from the Byzantine Greeks in return for a thousand slaves]. This kind of superiority, which is the sheer result of Sohbat with the exclusion of all other personal virtues is common in all the Ashaab-i-Kiraam. When the other types of virtues are added to this superiority; for instance, a Sahabi who made Jihad with Rasoolullah (sallal laahu alaihi wasallam), and who taught the Believers coming after him what he had learned from him, and who devoted his property for his sake, must be even more superior, higher. There is no doubt that the (first) two Khalifas were among the higher ones of the Ashaab-i-Kiraam. They were even the highest ones. Then, it would be disbelief to attribute the slightest inferiority to the Shaikhayn, nonetheless for calling them disbelievers. It would mean blasphemy, aberration. It is stated as follows in the book "Muhit", written by Shams-ul-A'imma, Muhammad bin Ahmad Serahsi [483 (C.E.1090), in Turkistan]: "It is not permissible to perform Namaaz behind an Imaam (who is notorious for his) vituperating the Shaikhayn. For that person denies the fact that Sayyiduna Abu Bakr (radi Allahu anhu) was the Khalifa. On the other hand, the fact that he (Abu Bakr) was rightfully elected the Khalifa has been acknowledged unanimously by all the Ashaab-i-Kiraam." It is stated as follows in the book of fatwa named "Hulasa," written by Tahir bin Ahmad Bukhari: "If a person denies the Caliphate of Sayyiduna Abu Bakr (radi Allahu anhu), he becomes a disbeliever. It is Makruh (not liked by Rasoolullah, though not forbidden) to perform the Namaaz conducted by a bid'at holder. If the bid'at he holds is so bad as to cause disbelief, the Namaaz conducted by him will not be Sahih (accepted). If it is not so bad as disbelief the Namaaz will be Sahih but Makruh. It is almost equally true that a person who denies the Caliphate of Sayyiduna Umar (radi Allahu anhu) will become a disbeliever." In the light of the fact that a person who denies their Caliphates will become a disbeliever, one should imagine the destiny awaiting those people who vilify and curse them. As it is seen, to call such eccentricities disbelief is exactly concordant with the Hadith Shareefs and the statements made by the Islamic Ulama. When some of the Ahl As-sunna scholars (rahmatullahi Ta'ala alaihim ajma'in) said that these people should not be called disbelievers, they meant those who were not excessive in their eccentricities. Their statements are therefore in agreement with the Hadith Shareefs and the statements of the (other Islamic) Ulama. IMAM AHMED RAZA'S (ALAIHIR RAHMAH) FATAWA ON HAVING CONTACT WITH SHIA INDIVIDUALS A Translation of the Fatawa - Mas'ala No. 87, page 179 of "Ahkaam-e-Shariat" Question : What advice do the Ulema of Deen have to offer to the members of the Ahle Sunnat Wal Jamaat (Sunnis) regarding their relationship with the Shias (Rawafiz), as to whether they should maintain a friendly association with Shias; or eat and drink with Shias; and whether the maintaining of trade relationship with Shias is permissable? Furthermore, what is the Shar'an ruling against these Sunnis that have such relationships with Shias? Do such Sunnis fall out of the folds of the Ahle Sunnat Wal Jamaat? (Should such Sunnis be excluded from the Ahle Sunnat Wal Jamaat?) And should the rest of the Sunni Muslims severe all religious and social ties with the Sunni Muslim that associates with Shias? Answer: Shias (Rawafiz) have commonly been known throughout the ages as apostates (Murtadd) as it has been clearly outlined in "Raddur Rufaza" (A Fatwa published in the form of a booklet by A'la Hadrat). It is not Halaal to have any form of contact or maintain any type of relationship with them in any manner that you would normally have with a fellow Muslim. It is Haraam to maintain any form of social contact with them; accord them in any form of social etiquette; greet them (make Salaam to them); and even speak to them. Almighty Allah says in the Holy Quran, Surah 6, Verse 68 (Surah An'aam): "If Satan ever makes thee forget, then after reflection, sit not thou in the company of those who do wrong." Rasoolullah (sallal laahu alaihi wasallam) has stated in a Hadith that, "Shortly there will appear a group of people (in the Ummah) whose name would be synonymous with evil; they will be known as Raavzi (meaning Heretics or Shias). They will revile the virtuous predecessors (Salf-o-Saleheen); and they will not attend the Jumu'a Salaah, and they will not adhere to the Jamaat (mainstream body of Muslims). Neither sit in their company not join them for meals, or drink water with them. Do not intermarry with them or visit them when they are sick. Do not attend the funerals of their dead; and neither join them in the Salaatul Janazah nor perform the Salaatul Janazah for their deceased." Those Sunni Muslims who freely intermingle socially with the Shias or Raavzis, if they have not already become Shias themselves, are extreme transgressors (of the Shariat). Sunnis are advised to severe social ties with those who freely intermingle with Raavzis or Shias. Wallahu Tha'ala A'alum. A REQUEST TO THE MUSLIM YOUTH The Muslim youth, in their eagerness to see the downfall of the enemies of Islam and to see the rise of Islamic Power worldwide, have become restless. In their love for Islam, they are easily drawn to the Iranian revolution and Mr. Khomeini. After becoming aware of Shia'ite beliefs, the new generation of Muslims should keep far away from the LOST (GUMRAH) sect in order to protect their Imaan. Having read the above brief account of how Shia'ism differs with true Islam, Muslims must seriously reflect upon the following questions:- (a). Would you consider reading Salaah behind an Imaam who has totally rejected Rasoolullah's (sallal laahu alaihi wasallam) instructions on Imaan and who believes that the 12 Imaams have greater status than Rasoolullah (sallal laahu alaihi wasallam)? (. Would you sacrifice the status and honour of Muslim women being used as objects for the gratification of man's carnal desires through sexual means, with the possible result of illegitimate children being conceived, all in the name of and Haraam practice of MUTAH (Temporary Marriage)? ©. Would you like your Salaatul Janaazah to be performed by one who blatantly disregards the pristine purity of the Holy Quran, a Divine Book which Almighty Allah Himself has promised to protect? We wish to also remind our readers that all the quotations found in this book can be verified from its original sources. Regarding this sect, the Muslim Revivalist (Mujaddid) of the 14th Century, A'LA Hadrat, ASH SHAH IMAM AHMED RAZA AL-QADERI (ALAIHIR RAHMAH) has stated in his fatawah that this sect, i.e. SHIA and RAWAFIZ, are disassociated from the boundary of Islam (Millat-e-Islamia) and they are regarded as APOSTATES. (FATAWAH RAZVEEIAH, VOL. 6, PAGE 25) Let us make Dua that Allah Subhanahu Wa Ta'ala protects us from the insinuations and mischievous designs of our enemies. May He grant us the power and vision so that the Lamp of Righteousness may not grow dim, through our vigilance and foresight. May the Nisbah we bear to the Holy Prophet Muhammad (sallal laahu alaihi wasallam) and the Great Deen of Islam may grow stronger and stronger every day. Ameen. Allahumma Ameen.
  4. Hyder Qadri

    Refutation Of Shia Beliefs

    SAYYIDUNA ALI ON SAYYIDUNA ABU BAKR AND SAYYIDUNA UMAR (RADI ALLAHU ANHUM AJMA'IN) The Muslim Revivalist (Mujaddid) of the 14th Century, A'LA HADRAT IMAAM AHMED RAZA AL-QADERI (alaihir rahmah) in his book, "GHAYATUT TAHQEEQ FI IMAAMATUL 'ALI AS SIDDEEQ," quotes from "SAWA IQUL MUHARRIQAH" that: "Imaam Abul Qaasim Ismaeel Muhammad Bin Al Fazl Balkhi in his Kitaab, 'AS SUNNAH' stated that Imaam ibn Hajjar Makki reported that Alqamah (radi Allahu anhu) narrated that Sayyiduna Ali (radi Allahu anhu) was once informed that some people declared that he (Sayyiduna Ali) is higher in status than Hazraat Shaykhain (Abu Bakr and Umar) - radi Allahu anhuma. "Upon hearing this, he (Sayyiduna Ali) stood on the mimbar and declared after praises to Allah and His Messenger (sallal laahu alaihi wasallam), 'O People! News had reached me that some people are saying that I have a higher status than Abu Bakr (radi Allahu anhu) and Umar (radi Allahu anhu). Had I clarified the ruling earlier on this matter, then the subscribers to such a view would have certainly been punished by me." 'As from today, whosoever is heard to make such utterances is a slanderer (MUFTARI), and he shall be liable for the punishment of a slanderer, which is 80 lashes.' "Thereafter, he (Sayyiduna Ali) said, 'Without any doubt, after Rasoolullah (sallal laahu alaihi wasallam), the most excellent in the Ummah is Sayyiduna Abu Bakr (radi Allahu anhu), followed by Umar, and after him Allah knows best whose status appears next.'" "Alqamah states that Sayyiduna Hassan Mujtaba (radi Allahu anhu) was present in that gathering and remarked, 'By Allah! If he (Sayyiduna Ali) was to make mention of the third name (after Umar Farooq), he would have mentioned the name of Uthman (radi Allahu anhu).' " WHAT THE GREAT SAINTS AND SCHOLARS HAVE SAID IN REFUTATION OF THE BELIEFS OF THE SHIAS One of the greatest guides of the Sufiya-e-Alawiyyah, GHOUS-E-AZAM, SAYYID ABDUL QAADIR JILANI (alaihir rahmah), writes in his book, "GHUNYAT-UT-TAALIBIN", that: Sayyiduna Abu Bakr Siddique (radi Allahu anhu) became the Khalifa with the unanimity of the Muhajirs and Ansars, as follows:- When Rasoolullah (sallal laahu alaihi wasallam) passed away, the Ansar-i-Kiram said, "Let one Amir be from you and one Amir be from us." Sayyiduna Umar (radi Allahu anhu) stood up and said, "O Ansar! Have you forgotten how Rasoolullah (sallal laahu alaihi wasallam) called Abu Bakr, 'the Imam of my Sahaba'?" They said, "We know, O Umar." Sayyiduna Umar (radi Allahu anhu) went on, "Is anyone among you higher than Abu Bakr?"The Ansar replied: "We trust ourselves to Allah's protection from considering ourselves higher than Abu Bakr." Then, Sayyiduna Umar (radi Allahu anhu) asked, "Who among you would tolerate to remove Abu Bakr from the ranking office where Rasoolullah (sallal laahu alaihi wasallam) appointed him?" The Ansar said, "None of us will tolerate it. We trust ourselves with Allah's protection from removing Abu Bakr." With the co-operation of the Muhajirs, they appointed Sayyiduna Abu Bakr (radi Allahu anhu) as the Khalifa. Sayyiduna Ali and Sayyiduna Zubair (radi Allahu anhuma) came later. Both accepted the Khalifa. Sayyiduna Abu Bakr (radi Allahu anhu) stood up three times and said each time, "Is there anyone among you who has given up choosing me as the Khalifa?" Sayyiduna Ali who was sitting in the front stood up and said, "None of us gives up. Nor shall we ever think of giving up. Rasoolullah (sallal laahu alaihi wasallam) has put you ahead of us. Who on earth can remove you?"Thus, we have heard through strong and sound witnesses that the person who wanted Sayyiduna Abu Bakr Siddique (radi Allahu anhu) to become the Khalifa and uttered the most influential words, was Sayyiduna Ali (radi Allahu anhu). For example, after the Camel Event, Sayyiduna Abdullah bin Kawa (radi Allahu anhu) came to Sayyiduna Ali (radi Allahu anhu) and said, "Did Rasoolullah (sallal laahu alaihi wasallam) tell you anything about the Caliphate?" Sayyiduna Ali (radi Allahu anhu) replied, "First we mind our duty concerning the Deen. The archstone of the Deen is Salaah. And we like and choose for the world what Allah Ta'ala and His Messenger (sallal laahu alaihi wasallam) have chosen from among us. We have therefore chosen Abu Bakr as the Khalifa." As Rasoolullah (sallal laahu alaihi wasallam) was sick during the final days of his life, he appointed Sayyiduna Abu Bakr Siddique (radi Allahu anhu) as the Imaam in his place so that he would conduct the Salaah. Each time Sayyiduna Bilal (radi Allahu anhu) called the Adhan, Rasoolullah (sallal laahu alaihi wasallam) used to say, "Tell Abu Bakr to be the Imaam for the people." He used to say this repeatedly. This was taken to imply that after his demise Sayyiduna Abu Bakr (radi Allahu anhu) would be most suitable for Caliphate, and that each of Umar, Uthman and Ali (radi Allahu anhum ajma'in) was the most suitable for the Caliphate among the people of his time. ON THE ELECTION OF SAYYIDUNA ABU BAKR SIDDIQUE (RADI ALLAHU ANHU) AS THE FIRST CALIPH OF ISLAM IMAM-I-RABBANI, SHAIKH AHMAD SIRHINDI MUJADDID ALF THANI (alaihir rahmah), in his famous book, "RADD -E-RAWAAFID", says: Sayyiduna Ali (radi Allahu anhu) willingly acknowledged Sayyiduna Abu Bakr Siddique's (radi Allahu anhu) Caliphate. The Shias, who knew this fact said, "He admitted it unwillingly," without saying anything more than. However, after Rasulullah (sallal laahu alaihi wasallam) physically left this world, the Sahaba (radi Allahu anhum ajma'in) embarked on a job of appointing the Khalifa before the interment (burial). They considered it Wajib or necessary. Since the Prophet (sallal laahu alaihi wasallam) had commanded that the guilty should be punished as prescribed by the Shariat; that they (the Muslims) should be ready for war; in addition to other things which the government should do, it was Wajib to elect the representative who would execute these Wajibs. Therefore, Sayyiduna Abu Bakr (radi Allahu anhu) stood up and said, "If you worship Sayyiduna Muhammad (sallal laahu alaihi wasallam), know that he passed away. If you worship Allahu Ta'ala know that Allah never dies, His life is Endless.""You have to choose someone to carry out His Commandments. Think, find, and choose!" Everybody agreed with him. Sayyiduna Umar (radi Allahu anhu) immediately stood up and said, "We want you, Abu Bakr!"All those present there said, "We have elected you." Then, Sayyiduna Abu Bakr (radi Allahu anhu) mounted the mimbar and looked around, "I cannot see Zubair. Call him." When Sayyiduna Zubair (radi Allahu anhu) came, Sayyiduna Abu Bakr (radi Allahu anhu) said to him, "The Muslims have elected me as the Khalifa. Will you disagree with their unanimity?""O You, the Messenger's (sallal laahu alaihi wasallam) Khalifa! I do not disagree," and held out his hand and did Musaafaha (shook hands in a manner prescribed by Islam) with him in attendance. Sayyiduna Ali and Sayyiduna Zubair (radi Allahu anhuma) apologised to the Khalifa for being late for the election, and said, "We did not come because we were not notified in advance. We are sorry about it. We see that who is worthy of the Caliphate amongst us is Sayyiduna Abu Bakr. For he was Rasulullah's (sallal laahu alaihi wasallam) companion in the cave. He is the most honoured and the best of us. Rasulullah (sallal laahu alaihi wasallam) chose him as the Imaam from amongst us. We performed Namaaz behind Him." If Sayyiduna Abu Bakr (radi Allahu anhu) had not been worthy of the Caliphate, Sayyiduna Ali (radi Allahu anhu) would NOT have admitted him and would have said, "It is my right." As a matter of fact, he refused Sayyiduna Muawiyyah (radi Allahu anhu) being the Khalifa. Although Sayyiduna Muawiyyah's (radi Allahu anhu) army was very strong, he strove hard so that he himself would be the Khalifa. As a result of this, many lives were lost. Since he asked for his right at such a difficult situation, it would have been much easier to ask for it from Sayyiduna Abu Bakr (radi Allahu anhu) if he had considered it his right. He would have asked to be chosen, and that would have been done immediately. After choosing Sayyiduna Abu Bakr (radi Allahu anhu) as the Khalifa and paying homage to him, Sayyiduna Ali (radi Allahu anhu) sat in front of the mimbar. In their next conversation he gave effective answers to the Khalifa's questions and supported him. THE ELECTION OF SAYYIDUNA ABU BAKR SIDDIQUE (RADI ALLAHU ANHU) BASED ON IJTIHAD MAWLANA UTHMAN BIN NASSIR EFFENDI (alaihir rahmah), in his book, "TAZKIYYA-I-AHLE-BAYT," writes: When the Ashaab-i-Kiraam (radi Allahu anhum ajma'in) were confronted with something that they did not know how to do, (they would look the matter up in the SUNNAT-I-SANIYYA), and if they did not find a solution in the Sunnat-i-Saniyya, either, they would (decide how to) do it through a method called RE'Y (finding) and QIYAS (comparison), that is, by comparing it with other matters they knew how to do. This paved the way to IJTIHAD. If the Ijtihads of the Ashaab-i-Kiraam or other MUJTAHIDS agree on a matter, they will be no doubt left pertaining to the matter. This consensus of Ijtihads was called IJMA-I-UMMAT. Making Ijtihad requires having profound knowledge. Scholars who possess this deep knowledge (and are therefore capable of making Ijtihad) are called Mujtahid. If the Ijtihads made by Mujtahids do not agree with one another, it becomes Wajib for each Mujtahid to act upon his own Ijtihad. The Caliphate election was a matter of Ijtihad, too. There were Hadith Shareefs denoting that Sayyiduna Abu Bakr, Sayyiduna Umar, Sayyiduna Uthman and Sayyiduna Ali (radi Allahu anhum ajma'in) would become Khalifa. But, the time for any of them was not stated clearly. Rasulullah (sallal laahu alaihi was sallam) did not say, "APPOINT SO AND SO KHALIFA AFTER ME." He left this job over to the Ashaab-i-Kiraam to decide on. The Ijtihads made by the Ashaab-i-Kiraam pertaining to Caliphate election did not agree with one another. There were three different Ijtihads: The first Ijtihad was the Ansar's re'y (finding): They said that the person "who had served Islam most must be Khalifa. The Arabs became Muslims in the shade of our swords. Therefore, one of us must be Khalifa." The second Ijtihad was the re'y (finding) of most of the Ashaab-i-Kiraam (radi Allahu anhum ajma'in): They said that the Khalifa "must be powerful enough to enforce the regulations among the Ummat. The most honourable and the most powerful tribe among the Arabs is the Quraish. The Khalifa will have to be one from among the Quraish." The third Ijtihad was the re'y (finding) of the Hashimis: They said that "one of Rasulullah's (sallal laahu alaihi wasallam) relations must be Khalifa." THE CORRECT ONE OF THESE THREE IJTIHADS WAS THE SECOND ONE Yes, the Ansar were of great help to Islam. And, the relations of Rasulullah (sallal laahu alaihi wasallam), on the other hand, were very honourable. Yet, Caliphate was not a chair for rest granted as a reward for past services. Nor was it an inheritable property to be handed over to relations. The second Ijtihad entailed that Caliphate was to be given to the Quraish tribe not because Rasulullah (sallal laahu alaihi wasallam) was from this tribe, but because the Quraish was a tribe renowned throughout Arabia for its honour, power, influence and dignity. For Caliphate was an office to provide unity, loyalty and social order among Muslims. And doing this, in its turn, would necessitate being authoritative. The Khalifa's duty is to prevent mischief and instigation, to secure peace and freedom, to administer Jihad, and to maintain order so that Muslims carry on their affairs and businesses easily and smoothly. Doing all these things requires power. What the Ashaab-i-Kiraam (alaihim-ur-ridwaan) took into consideration in the Caliphate election was to unite the Muslim tribes so as to establish a powerful state. Giving the office of Caliphate to the Hashimis, who were only one out of ten Quraish tribes, would hardly provide this unity. The higher the number of people establishing a government, the more powerful the government. For this reason, it would be necessary to one of the notables of the Quraish. And the person to be elected would have to be a superior one, not only in tribal identification and genealogy, but also from the Islamic point of view. The highest Quraish tribe at that time was the Banu Umayya. And the most outstanding personage in that tribe was Abu Sufyaan bin Harb. Yet, the harms he had inflicted on the Muslims during the Uhud War had not yet been totally forgotten. He had already become a true and staunch Muslim. But the other Muslims could not fully trust him, yet. Consequently, no one could be placed before Rasulullah's (sallal laahu alaihi wasallam) faithful companion in the cave, who had become a Muslim earliest and caused others to become Muslims, too, and who had been appointed (by Rasullulah) as the Imaam (to conduct public prayers). It was certain that everyone would vote for him. In addition, since the normal procedure was for all Sahaba to come together and elect the Khalifa, the Ansar's attempt for an election among themselves could cause a commotion. Thus, Sayyiduna Abu Bakr (radi Allahu Ta'ala anhu) forestalled this danger and saved Muslims from a grave tumult. THE REASONS FOR SAYYIDUNA ALI'S (RADI ALLAHU ANHU) ABSENCE FROM THE ELECTION MAWLANA UTHMAN BIN NASSIR EFFENDI (alaihir rahmah), in his book, "TAZKIYYA-I-AHLE-BAYT," further explains: During these events Sayyiduna Ali (radi Allahu anhu) was at his wife, Sayyiduna Fathima's (radi Allahu anha) home. Sayyiduna Zubair, who was Sayyiduna Abu Bakr Siddique's son-in-law, Sayyiduna Miqdad, Sayyiduna Salman, Sayyiduna Abu Dharr and Sayyiduna Ammar bin Yasser (radi Allahu anhum ajma'in) were there, too. Their Ijtihad concurred with that of the third group. So Sayyiduna Abbas (radi Allahu anhu) came to Sayyiduna Ali (radi Allahu anhu) and held out his hand in homage to him. But, the latter had heard that Sayyiduna Abu Bakr (radi Allahu anhu) had become Khalifa; he, therefore, refused the offer. Abu Sufyaan (radi Allahu anhu) said, "Hold out your hand and I shall pay homage to you. I shall fill everywhere with cavalrymen and infantrymen if you want me to." Sayyiduna Ali (radi Allahu anhu) refused the notion, saying, "O Abu Sufyaan! Do you want to cause faction among the Islamic nation?" As it is seen, both Sayyiduna Abu Bakr Siddique and Sayyiduna Ali (radi Allahu anhuma) were sensitive about a probable instigation or controversy among the Muslims. At first, Sayyiduna Ali (radi Allahu anhu) was somewhat sorry because he had not been called to the election held under Sakifa's brushwood shelter. As it is explained in the book "Musamarat", by Muhyiddin-i-Arabi, and in the book "Daw us-sabah", by Hamid bin Ali Imadi [1175 A.D.1757], Abu Ubayda (radi Allahu anhu) came to the house where Sayyiduna Ali (radi Allahu anhu) was. He told him about all the statements that he had heard from Sayyiduna Abu Bakr and Sayyiduna Umar (radi Allahu anhuma). [These statements, very long and effective, are quoted in "Qisas-ul-Ambiya"]. Sayyiduna Ali (radi Allahu anhu) listened. The statements were so impressive that he felt as if he had been penetrated to the marrow. He said, "Abu Ubaida! My sitting in the nook in a house is not intended to become Khalifa or to protest against the Emr-i-maruf or to castigate a Muslim. Separation from the Messenger of Allah (sallal laahu alaihi wasallam) has shocked me out of my senses." The following morning he went to the Masjid-i-Shareef. Walking past all the others, he went near Sayyiduna Abu Bakr (radi Allahu anhu), paid homage and sat down. The Khalifa said to him, "You are blessed and honoured to us. When you are angry, you fear Allah. And when you are happy, you thank Him. How lucky for the person who will not demand any more than a position bestowed on him by Allah. I did not want to be Khalifa. I had to accept it lest there should arise a fitna (instigation, mischief). There is no resting for me in this duty. A heavy burden has been imposed on me. I do not have the strength to carry it. May Allah give me strength! Allahu Ta'ala has taken this burden off from your back. We need you. We are aware of your superior qualities." Sayyiduna Ali and Sayyiduna Zubair (radi Allahu anhuma) said that Sayyiduna Abu Bakr (radi Allahu anhu) was more suitable than anyone else for the Caliphate. They said they had been sorry for not having been informed about the election beforehand, and they apologised for this. The Khalifa accepted their apology. Then, Sayyiduna Ali (radi Allahu anhu) asked for permission and stood up. Sayyiduna Umar (radi Allahu anhu) very kindly saw him off. As Sayyiduna Ali (radi Allahu anhu) left, he said, "My being so late to come here was not intended to oppose (Abu Bakr as) the Khalifa. And my coming here now is not out of fear." All the Hashimis followed Sayyiduna Ali's (radi Allahu anhu) example and paid homage. Thus, a unanimity was realised. Both Sayyiduna Abu Bakr and Sayyiduna Ali (radi Allahu anhma) managed very vigilant and wise performances throughout the Caliphate election. Sayyiduna Ali's (radi Allahu anhu) not being called to the meeting under Sayyiduna Sakifa's (radi Allahu anhu) brushwood shelter was a fortunate event. Had he been there that day, the discussions between the Ansar and the Muhajirs would have been doubled with the joining of the Hashimis, which in turn would have made things more complicated. Differences of Ijtihads pertaining to the Caliphate election are not for us to discuss or comment on. They are the best Muslims. Each and every one of them is a star guiding to salvation. It is from them that the meaning of the Quran al-Kareem was acquired. It is through them that hundreds of thousands of Hadith Shareefs were heard. And it is via them that the commandments and prohibitions of Allahu Ta'ala were learned. It would not be worthy of us to attempt to use the teachings we obtained from them as criteria for assessing their behaviours. Yes, erring is a human attribute. Mujtahids will err, too. Yet a Mujtahid will be rewarded with Thawaab anyway; ten times for not erring, and one reward if he errs. Each and every one of the Ashaab-i-Kiraam is a pillar of Islam. Differences among them were based on Ijtihad. They knew one another's values even when they criticised one another. If Sayyiduna Zubair (radi Allahu anhu) had preferred his personal considerations to his religious conceptions, he would not have disagreed with Sayyiduna Abu Bakr (radi Allahu anhu), his father-in-law. Sayyiduna Umar (radi Allahu anhu) was the most eager supporter of Sayyiduna Abu Bakr (radi Allahu anhu) in the Caliphate election. On the other hand, he, again, was the person who cherished and praised Sayyiduna Ali (radi Allahu anhu) the most. One day, Sayyiduna Umar (radi Allahu anhu) asked Sayyiduna Ali (radi Allahu anhu) a question. The latter answered the question. Upon this he said, "I entrust myself in Allah's protection from confronting a difficult question in Sayyiduna Ali's (radi Allahu anhu) absence." Sayyiduna Ali (radi Allahu anhu) used to say, "After Rasulullah (sallal laahu alaihi wasallam), the most useful people in this Ummat are Sayyiduna Abu Bakr and Sayyiduna Umar (radi Allahu Ta'ala alaihim ajma'in)." A month later Sayyiduna Abu Bakr (radi Allahu anhu) mounted the mimbar and said, "I want to resign from the office of Caliphate. If you expect to see me following precisely the same way taken by the Messenger (sallal laahu alaihi wasallam), this is impossible. For the devil could not approach him. In addition, he would be revealed the Wahy from Heaven." Could the hearts of such noble persons harbour the ambitions for rank and positions? Could any tongue speak ill of them? Actually, Sayyiduna Fathima-tuz-Zohra (radi Allahu anha) was so deeply distressed with the bereavement of her father's (sallal laahu alaihi wasallam) death that she could not go out. Sayyiduna Ali (radi Allahu anhu) also mostly stayed at home to keep her company in her bereavement; therefore, he could not frequently visit the Khalifa's Sohbat. However, after Sayyiduna Fathima's (radi Allahu anha) passing away, he paid homage again. He would often enter the Khalifa's presence, help him and make suggestions. As will be concluded from the above mentioned information which we have derived from "Qisas-ul-Ambiya", the Shi'ite allegation that Sayyiduna Ali and six other Sahabis did not pay homage to Sayyiduna Abu Bakr, (radi Allahu anhum ajma'in) is ungrounded. To stand against the unanimity of the Ashaab-i-Kiraam by not accepting Sayyiduna Abu Bakr (as the Khalifa) and to make immoderate statements in this subject would only have been incompatible with Islam. It would also mean to disobey Rasullulah's (sallal laahu alaihi wasallam) command to his Sahaba: "Be in unity and avoid controversies." To say that Sayyiduna Ali and six other Sahabis and Fathima-tuz-Zohra, the highest of women, (radi Allahu anhum ajma'in) did not carry out this command and disobeyed Islam would mean, let alone loving them, to controvert and belittle those great religious leaders. The controversy imputed to them is so grave that it has inflicted a fatal wound in Islam and caused millions of Muslims to deviate from the right way till the end of the world. The harms done to Islam and the bloodbaths of millions of Muslims perpetrated by those who dissented from the Ahle Sunnah Wa Jamaah by reading the lies and slanders fabricated by the Hurufis (a Sect), are the causes of Islam's status quo. The harms which groups named Ahmadi and Qadiyani inflicted on Muslims are in the open. Could a wise and reasonable person with the light of Islam and a love of Imaan in his heart say that Sayyiduna Ali (radi Allahu anhu) was the cause of this great malice? SAYYIDUNA ALI (RADI ALLAHU ANHU) WILLINGLY ACCEPTED SAYYIDUNA ABU BAKR SIDDIQUE (RADI ALLAHU ANHU) AS THE CALIPH The Shias say that as Sayyiduna Ali (radi Allahu anhu) was busy with the preparations for the funeral of Sayyiduna Rasulullah (sallal laahu alaihi wasallam), the three Khalifas convened most of the Sahaba and made Sayyiduna Abu Bakr (radi Allahu anhu) the Khalifa. Sayyiduna Ali (radi Allahu anhu) heard about this, but he thought that it would be futile to fight because he had a few men and he did not want the good people to die. The Shias say that that in some instances Sayyiduna Rasulullah (sallal laahu alaihi wasallam) did not fight with the Kuffar, and that even Almighty Allah did not punish His enemies, so for Sayyiduna Ali (radi Allahu anhu) not fighting with Sayyiduna Abu Bakr Siddique (radi Allahu anhu) was correct. This is what the Shias believe. It is our Sunni Belief that: By Sayyiduna Ali (radi Allahu anhu) not fighting Sayyiduna Abu Bakr (radi Allahu anhu) and obeying him, shows that Sayyiduna Abu Bakr (radi Allahu anhu) was the rightly-guided Khalifa. This fact cannot be refuted or denied by making a comparison of it to Rasullulah (sallal laahu alaihi wasallaam) not fighting against the disbelievers or the Quraish or Almighty Allah delaying the killing of His enemies such as Pharaoh, Sheddad and Nimrod. Almighty Allah and Rasullulah (sallal laahu alaihi wasallam) always reproved these enemies. They stated that these enemies were always evil and base. How can those people be examples for this case? Where is the similarity? The Shias, seeing that it would be futile to deny the fact that there are numerous evidence and reports stating that Sayyiduna Ali (radi Allahu anhu) accepted Sayyiduna Abu Bakr's (radi Allahu anhu) caliphate, changed their course and say that Sayyiduna Ali (radi Allahu anhu) accepted it unwillingly in order to act toward the situation. They cannot find a better way to prove that Sayyiduna Abu Bakr's (radi Allahu anhu) caliphate was unjust. They cannot find another way to resolve the dilemma they have driven themselves into. We shall once again prove from most reliable sources that it would be impossible to degrade Sayyiduna Ali (radi Allahu anhu) to the contemptible state of having committed a wrong deed in order to act toward the situation because of the overpowering conditions. When Sayyiduna Rasullulah (sallal laahu alaihi wasallam) passed away, the Ashaab-i-Kiraam (radi Allahu anhum ajma'in) set about the election of the Khalifa before beginning the procedures of funeral. They considered it their primary duty to find the leader or president for the believers. When the people heard that Sayyiduna Rasulullah (sallal laahu alaihi wasallam) passed away, they became so sad that they were at a loss as to what to do. Somebody was needed to bandage this very serious wound of the people and to diminish the severe pain. Sayyiduna Abu Bakr (radi Allahu anhu), in a serene manner, gathered the Ashaab-i-Kiraam (radi Allahu anhum ajma'in) and said aloud: "O thou, the blessed companions of the Prophet! If anyone here is worshipping Muhammad (sallal laahu alaihi waslalm), let him know that he is dead. And whoever is worshipping Allahu Ta'ala should know that He is always Alive. He will never die!" The rest of his speech was equally effective. When he heard that the Ansar had come together in order to elect the Khalifa from among themselves, he went to their meeting place taking Sayyiduna Abu Ubayda (radi Allahu anhu) and Sayyiduna Umar (radi Allahu anhu) along. He said to them, "I have heard that you have been having elections to perform and execute the Commandments of Allah Ta'ala. Think and search! The Khalifa is to be from the Quraish (tribe)." Then pointing to Sayyiduna Abu Ubayda and Sayyiduna Umar (radi Allahu anhuma), he added, "Elect one of these people." Upon this, Sayyiduna Umar (radi Allahu anhu) said, "You are the Khalifa, O Abu Bakr," holding out his hand to him. All the Ansar umanimously agreed to this caliphate. The following day he went to the mosque and mounted the mimbar. He looked at the Jamaat (Muslims) and saw that Sayyiduna Zubair bin Awwam (radi Allahu anhu) was not among them. He sent for him. When Sayyiduna Zubair (radi Allahu anhu) came he asked him, "Do you have anything against the unanimity of the Muslims?" Sayyiduna Zubair (radi Allahu anhu) said, "O the Khalifa of the Messenger! I have nothing against it," and he held out his hand in submission. The Khalifa looked around once again. When he did not see Sayyiduna Ali (radi Allahu anhu), he sent for him. When Sayyiduna Ali (radi Allahu anhu) came, he asked him, "Do you want to be opposed to the unanimity of the Muslims?" Sayyiduna Ali (radi Allahu anhu) too held out his hand in submission and said, "O the Khalifa of the Messenger! I am not opposed." Sayyiduna Zubair and Sayyiduna Ali (radi Allahu anhuma) apologised for being late to accept the Khalifa. They said, "We were sorry because we had not been informed of the caliphate election. We know very well that no one among us would be more rightful to the office of caliphate than Abu Bakr is. For he has been honoured with being (the Prophet's) companion in the cave. We are very well aware of his honour and his superiority. Rasullulah (sallal laahu alaihi wasallam) chose him among us to be the Imam to conduct the Namaaz." The great Imam, IMAM MUHAMMAD SHAFI'I (alaihir rahmah) [150-204 (C.E.819)] states: "When Rasullulah (sallal laahui alaihi wasallam) passed away, the Ashaab-i-Kiraam considered and searched, and finally decided that no one on earth could be superior to Sayyiduna Abu Bakr (radi Allahu anhu). They unanimously made him the Khalifa. The Ashaab-i-Kiraam (radi Allahu anhum ajma'in) unanimously wanted to make one of the following (three) people the Khalifa: Sayyiduna Abu Bakr, Sayyiduna Ali and Sayyiduna Abbas (radi Allahu anhum ajma'in). Sayyiduna Ali and Sayyiduna Abbas (radi Allahu anhuma) said nothing against the caliphate of Sayyiduna Abu Bakr (radi Allahu anhu). They both accepted the caliphate of Sayyiduna Abu Bakr (radi Allahu anhu). Thus, Sayyiduna Abu Bakr (radi Allahu anhu) was unanimously elected as the Khalifa. "If Sayyiduna Abu Bakr (radi Allahu anhu) had not been the rightful Khalifa, Sayyiduna Ali and Sayyiduna Abbas (radi Allahu anhuma) would have opposed it and demanded their rights. As a matter of fact, (later) Sayyiduna Ali (radi Allahu anhu) did not accept the caliphate of Sayyiduna Mu'awiyya (radi Allahu anhu) because he did not consider it rightful. Although Sayyiduna Mu'awiyya's (radi Allahu anhu) army was greater than his, he insisted on his due. Many people lost their lives. On the other hand, it would have been much easier for him to oppose Sayyiduna Abu Bakr (radi Allahu anhu), and he would have been elected as the Khalifa. For that time was closer to the time of Rasullulah (sallal laahu alaihi wasallam) and people were more inclined to find out (and do) what was right. "Furthermore, Sayyiduna Abbas (radi Allahu anhu) offered Sayyiduna Ali (radi Allahu anhu) to be the Khalifa, yet he refused it. If he considered himself to be more rightful, he would have accepted it. Indeed, Sayyiduna Zubair (radi Allahu anhu) and all the sons of Hashim, with all their great fame and bravery, and many other Sahabis were with Sayyiduna Ali (radi Allahu anhu). This I'jma (unanimity) would suffice to prove the fact that Sayyiduna Abu Bakr (radi Allahu anhu) was the rightful Khalifa. The fact that there is not a single commandment or even an implication to contradict this, emphasizes the state of rightfulness. In fact, according to the majority of the scholars, the I'jma-i-ummat, that is the unanimity of the Ashaab, is more dependable than a commandment which is not mash-hur (narrated by all scholars unanimously). For something on which there was I'jma (unanimity of the Ashaab) is certainly true. A commandment which is not mash-hur, on the other hand, is supposed to be true. "We would like to add at this point that if there are implications or even commandments advising that Sayyiduna Abu Bakr (radi Allahu anhu) should be the (first) Khalifa, the profoundly learned Ulema of Tafsir and Hadith should have reported them. It is true that there are no such commandments according to the majority of the profound scholars of the Ahle Sunna. This same statement shows that others do not have the right, either. Hence, it becomes obvious that Sayyiduna Abu Bakr (radi Allahu anhu) became the Khalifa rightfully by the unanimous vote (of the Sahaba) and Sayyiduna Ali (radi Allahu anhu) cannot be said to have acted toward the situation, unwilling as he was. If the Sahaba-i-Kiraam had been the kind of people who would not have accepted the truth, then (the probability of Sayyiduna Ali's) having acted toward the situation might be considered. How could Sayyiduna Ali (radi Allahu anhu) ever be reproached with having abdicated a right in order to handle people honoured with the Hadith Shareef, 'The best of times is my time.'"
  5. Hyder Qadri

    Beliefs Of The Shias

    NTRODUCTION The Sunni Muslims of today have become targets of Iranian propaganda. By reading through Shia literature, they conclude that Khomeini was the great modern day Islamic leader who despised the separation of the Sunnis and Shias within the Islamic Community. They also believe that Khomeini preferred a total Islamic Unity of both Sunnis and Shias and that Khomeini respected the Great Prophet of Islam (sallal laahu alaihi wasallam), the Khulafa-e-Rashideen and all the Sahaba (radi Allahu anhu anhum ajma'in). They are also under the impression that Khomeini labelled as "Shaitaan" those who spoke of a separate Shia and Sunni group within the Muslim Community. Since the Shias subscribe to the holding of Meelad and Urs celebrations, the reading of Salat or Salaam on the Holy Prophet (sallal laahu alaihi wasallam), visiting of graves, reading of Majaalis during Muharram, etc. Sunni Muslims are fraudulently led to believe, through the local Iranian agency, that there are no differences in Aqaaid (Beliefs) between Sunnis and Shias, more so, because the Shias also reject and refute the Najdi and Wahabi beliefs. In this manner, it would be a matter of time before the Shias gain closeness to the hearts of the Sunnis. This will give them a better and quicker chance to convert them to the Shia fold. This in reality, is the real basis of Taqiyyah. WHAT IS TAQIYYAH? TAQIYYAH, in Shia'ite doctrine, is the concealing of the truth for the purposes of misleading the innocent believers in the name of religion. This, in Shia'ite belief, is regarded as a great form of Ibaadah carrying a very great reward. In essence, Taqiyyah involves lying and deceitfully misleading innocent Muslims into the Shia'ite fold. For this purpose, it is important to clearly present to the Sunni Muslims the beliefs of "Imam" Khomeini. These beliefs are written by himself in two of his books, "KASHFUL ASRAR" and "AL HUKUMATUL ISLAMIA." It is from these books that one would discover the false Islam as propagated by the Iranians. It would further help us to stop their fierce propaganda work in South Africa. Alhamdulillah! The Sunnis, with the help of Quranic commentaries, examples from the life of the Holy Prophet Muhammad (sallal laahu alaihi wasallam), the history of the Khulafa-e-Rashideen and the history of the Sahaba-e-Kiraam (radi Allahu anhum ajma'in), Tableegh work and Islamic propagation is vigorous and successful amongst the South African Muslim communities. However, the Shia movement has attempted to undermine and retard the good Islamic propagation work carried out by the Sunnis. The Shia brand of Islam or so-called "Islam" incorporates the following beliefs:- (a). The HOLY QURAN in its present form is MUHARRAF (i.e. it has been changed and it is in an incomplete form). ( The KHULAFA-E-RASHIDEEN - The first three Khulafa who ruled after Rasoolullah (sallal laahu alaihi wasallam), namely, Sayyiduna Abu Bakr Siddique (radi Allahu anhu), Sayyiduna Umar Farooq (radi Allahu anhu) and Sayyiduna Uthman Ghani (radi Allahu anhu) are regarded as wicked and sinful; and insults are heaped upon the beloved Companions of Rasoolullah (sallal laahu alaihi wasallam) to the extent that they are called MURTADD or apostate (one who is out of the fold of Islam). It is the responsibility of every Muslim to use every means at his or her disposal to wipe out the pest of Shia'ism and propagate the TRUE form of Islam. SHIA AQAAID OR BELIEFS We have listed some of the major Shia beliefs below:- 1. Together with the testifying of the Oneness of Allah and accepting the Prophethood of Rasoolullah (sallal laahu alaihi wasallam), it is also a condition of Imaan to testify to the Imaamat of the 12 Imaams. 2. It is Fardh to follow the A'IMMA in the same manner as a Muslim ought to follow Rasoolullah (sallal laahu alaihi wasallam). 3. MU'TAH (Temporary Marriage) is not only JAA'IZ but also a source of great blessings and Sawaabs. Temporary marriage amongst the SHIAS does not require the procedure of Nikah as shown to us by Rasoolullah (sallal laahu alaihi wasallam). It is just a temporary agreement between a man and a woman either to spend the night, a week, a month or a year together for the purposes of satisfying their lust. 4. The chain of Prophethood is not complete, but rather it is still in progress in the form of the appearance of Imaams from time to time. 5. The QURAN SHAREEF has two-thirds of its volume missing. The present form only represents one-third of the original Quran. 6. The original Quran was that which was compiled by Sayyiduna Ali (radi Allahu anhu) and Imaam-e-Ghaib, the hidden Imaam who will appear with it in the future. 7. TAQIYYAH is Fardh. Taqiyyah is a Shia'ite practice of concealing the truth for the purposes of misleading unsuspecting people into the Shia'ite fold. 8. After Rasoolullah (sallal laahu alaihi wasallam) left this world only few Sahabas were steadfast in spreading Islam. The rest turned apostate or MURTADDS (one who is out of the fold of Islam). The four Ashaabs accepted by the Shi'ites are:- a. Sayyiduna Salman Farsi (radi Allahu anhu), b. Sayyiduna Abu Zarr Ghaffari (radi Allahu anhu), c. Sayyiduna Miqdad bin Aswad (radi Allahu anhu) and d. Sayyiduna Amaar bin Yaasir (radi Allahu anhu) e. Imaamat is the fifth pillar of Islam, the rejection of which amounts to Kufr. All the above Shia'ite beliefs are in direct conflict with established Islamic practices as shown by Rasoolullah (sallal laahu alaihi wasallam) and the teachings of the Holy Quran. The lives and character of the illustrious Sahaba (radi Allahu anhum ajma'in) have been confirmed by both Muslim and non-Muslim historians alike. The distorted views regarding the Sahabas, as presented by the Shia'ites, contradicts confirmed historical proof on the lives of the Sahabas. The Shia'ites believe that Sayyiduna Ali (radi Allahu anhu) was without distinction the first Caliph. They reject the Khilaafat of Sayyiduna Abu Bakr Siddique (radi Allahu anhu), Sayyiduna Umar Farooq (radi Allahu anhu) and Sayyiduna Uthman Ghani (radi Allahu anhu). VIEWS OF KHOMEINI FROM HIS BOOK, "KASHFUL ASRAR" "From the examples I (Khomeini) have given, it shows that the Sheiks Abu Bakr (radi Allahu anhu) and Umar (radi Allahu anhu) had acted against the Quran. For these people to behave in such a manner amongst the Muslims was not surprising. The Muslims (Sahaba-e-Kiraam) were also in such a state that they were either part of the same group (Abu Bakr - radi Allahu anhu - and Umar -radi Allahu anhu) or they had similar intentions of becoming the government in power. "If they (the Muslims) did not side them (Abu Bakr - radi Allahu anhu - and Umar - radi Allahu anhu) then it was certain that they did not have the courage to speak out against those who behaved badly towards Rasoolullah (sallal laahu alaihi wasallam) and his beloved daughter (Fathima - radi Allahu anha). "In short, even if mention was made in the Quran in clear words on this matter (The succession of Ali - radi Allahu anhu - as Caliph), they would not have changed their intentions, and even at the Command of Allah they would not have given up the seat (of Government). "Abu Bakr (radi Allahu anhu), who had harboured pre-meditated plans, if anything, would have falsely forged a Hadith to put an end to this matter, just as he had done so to prevent Sayyiduna Fathima (radi Allahu anha) from receiving her inheritance. And it was not impossible for Umar (radi Allahu anhu) in the matter regarding the Imaamat and Khilaafat of Ali (radi Allahu anhu) to negate such a verse (regarding the Khilaafat of Ali - radi Allahu anhu) either by saying that there was a mistake in Allah's Revelation of the Ayah, or that Gibraeel had erred in transmitting (Allah's Message) correctly to Rasoolullah (sallal laahu alaihi wasallam)." (KASHFUL ASRAR, PAGES 119-120) KHOMEINI ON QURAN IN HIS "KASHFUL ASRAR" "TAHREEF (deliberate alteration of words to change the meaning of the holy books, namely, the Bible, etc.) is that fault which Muslims accuse Jews and Christians of indulging in, has proved to be found in the Ashaabs (of Rasoolullah - sallal laahu alaihi wasallam)." (KASHFUL ASRAR, PAGE 114) "It was easy for the Ashaabs (of Rasoolullah - sallal laahu alaihi wasallam) to remove verses from the Holy Quran and deliberately add verses to it, and in this way forever concealing from the people of the world the true Quran." (KASHFUL ASRAR, PAGE 114)Yes, the above shocking statements are in Khomeini's book. Yet, it is the firm belief of the Muslims that the Holy Quran is the direct Word of Almighty Allah. The Holy Quran has been protected from any type of changes, removals and additions of verses or increase in volume, by Almighty Allah Himself. But, in the corrupt Shia propagation of Islam, the present day Quran is accepted as a changed version like the Tauraat and the Bible. And according to Mr. Khomeini, the Sahaba-i-Kiraam of Rasoolullah (sallal laahu alaihi wasallam) had prevented the entire world from gaining access to the original Quran. MA'AAZALLAH! Allah forbid! The Shia'ite belief on the Quran even insults the glorious Khulafa-e-Rashideen, whose names are mentioned from the mimbars of every Masjid in the Khutbah in every Jummah; those two Khulafa (Sayyiduna Abu Bakr and Sayyiduna Umar) who are resting alongside of Rasoolullah (sallal laahu alaihi wasallam) under the Green Dome; and those upon whom thousands of Muslims around the world send their Tribute and Salaams. Sayyiduna Ali (radi Allahu anhu) himself makes mention of the great service that Sayyiduna Abu Bakr Siddique (radi Allahu anhu) had provided to the Holy Quran. In the introduction of "FATHUL BARI" and "KANZUL A'MAL" appears a narration of Ibne Mubarak that Sayyiduna Ali (radi Allahu anhu) stated that: "In the service (compilation) of heavenly books (MASAAHIF), Sayyiduna Abu Bakr (radi Allahu anhu) would receive the greatest reward. May Allah's Mercy be on Abu Bakr (radi Allahu anhu). He was the first person to have started the compilation of the Holy Quran (Kitabullah)." THE STATUS OF IMAAMAT IN SHIA BELIEFS Khomeini in his book, "AL HUKUMATUL ISLAMIA", states that: "In our sect, from the necessary and fundamental beliefs, one necessary principle of our faith is that our Imaams have ranks that exceed those of close angels and the appointed Messengers." (ALHUKUMATUL ISLAAMIA, PAGE 52) MUTAH (TEMPORARY MARRIAGE) Khomeini, in his Kitaab "THEHREERUL WASEELA," states in the section called Kitaabun Nikah that whilst Mutah is permissable with an adulterous woman, it is undesirable (KARAHAT) especially if the woman is a prostitute. SHIAS HATRED FOR SUNNIS In his ploy to pose as a leader of the Muslim world immediately after the revolution, and to gain popularity among Muslims, Khomeini stated in his reply to a question on SHIA-SUNNI differences, as follows: "I entreat Allah to consolidate Muslims on the basis of Kalimah. The superfluous differences between the Shia and Sunni brethren have been created by a group of international criminals. Our brethren must realise that we are all Muslims and followers of the Quran. We should not harbour mutual differences. May Allah grant us mutual consolidation." (Ruhollah Khomeini, Qom, Iran - 27 March 1979) This statement was made by Khomeini in reply to a certain Moulana Yusuf of Jamaat-e-Islamia Hind who questioned Khomeini in Qom (Iran) about the SHIA-SUNNI differences. The interview and reply which appears above in the Urdu and Persian language (not very clear, unfortunately) can be obtained from RAMADAN ANNUAL, Durban, July/August 1979 edition, Page 116. The statement was first published in "Radiance Views Weekly" of New Delhi, India. While one may think that there is nothing objectionable in Khomeini's statement, we would like you to now look at this "great world leader" and see how "tolerant" he is in his beliefs regarding Sunnis and others when he PRAISES a book with the following statement: "When Mahdi (alaihis salaam) appears, he will deal with the Sunnis and their Ulema first before dealing with the Kuffar, and he will kill and annihilate all of them (the Sunnis, their Ulema and the Kuffar)." (HAQQUL YAQEEN, ALLAMA BAAQIR MAJLISI, PAGE 139) This is the very same book that Khomeini PRAISES in his "Kashful Asrar" and has encouraged people to read it. This is in fact one of the cornerstones of Shia belief. If Khomeini says that the Shia-Sunni difference is the work of "international criminals" then how is it that he supports and praises Allama Baaqir Majlisi's statement that Imam Mahdi will FIRST kill the Sunnis before dealing with the Kuffar!
  6. The Love of A’ala Hazrat for Holy Prophet (Alyhis Salam) It is indeed great honour for my self to express my solemn gratitude to A’ala Hazrat. The topic on which I like to talk is “The love of A’alaHazrat Alyhi Rahma for our Beloved Master Alyhi Salam. It was the immense love for Allah him self that made A’alaHazrat Alyhi Rahma hold so much love and affection for the beloved Prophet Alyhi Salaam. A’alaHazrat always taught that it was the love of prophet that was the foundation of islam. It was the love for Holy Prophet that the Muslim nation came into existence. Indeed it is by the virtue of love of Prophet Alyhi Salaam that the Muslim nation is living. AlaHazrat Alyhi Rahma taught when th elov efor Holy Prophet disappears so the death of the nation is bound to occur. He didn’t let the Muslims hearts be lose this love that gave the Sahaba (Radi Allah-o-Anhum) victory. By the love for the Prophet Alyhis Salam he also preached that the knowledge of the unseen was given to the prophet Alyhi salam. He questioned that if the Quran contain all the knowledge of universe and the Quran is also embedded in the heart of the prophet alyhi Salam both of which are true then why can’t the beloved Prophet Alyhi Salam posses all the knowledge the exists? The love that A’ala Hazrat Alyhi Rahma had for the Prophet Alyhi Salaam can also be seen his anthology “Hadaiq-e-Bakhshish”. In which every line verse of every page is impervious of the fact that the most sacred thing in the world to A’alaHazrat was the reverence of the Prophet Alyhi Salaam. It has been recorded that Hadrat Mawlana Naeemuddeen Muradabadi once asked A’alahazrat (Alyhi Rahma) the reason from him beings se severe upon those who disrespected Sayyiduna Rasulullah (Sallal laahu alaihi wa sallam). A’la Hazrat Alyhi Rahma replied, “O Mawlana! I am severe upon those people because instead of insulting Sayidunna Rasulullah (Sallal laahu Alaihi Wasllam) they rather make me the target for their insults. I do not have any interest in what they are calling me. At least, while they are busy insulting me, my beloved Master Sayyiduna Rasulullah (Sallal llahu alaihi Wa sallam) is spared from these insults.” A’la Hazrat was so much absorbed in the immense love of our Master Alyhi Salaam that he spent every moment of his life praising the Holy Prophet Alyhi salaam. Every thing he did was for the pleasure of Almighty Allah and his Rasool (Sallal llahu Alaihi wasallam) It is people like A’laHazrat that remind us the Hadith of last Prophet Alyhi salaam “None of you can truly become a believer until you love me more then your parents, your children and the whole of the creation. The Hadith which when we look at the life of A’la Hazrat confirm that he was the truest momin, Lastly I would conclude at this very note that we should lead our life following the footsteps of A’la Hazrat and in the light of his great teaching rendered by him for Islam….
  7. Hyder Qadri

    Plz Help Me....

    اسلام علیکم کوئی مجھے بتائے گا کہ پی۔ڈی۔ایف فائل کو انپیج میں کیسے کنورٹ کیا جائے۔
  8. Hyder Qadri

    Asatiza Ke Huqooq

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