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Introduction: Allah (subhanahu wa ta’ala) has stated Prophet (sallallahu alayhi wa aalihi was’sallam) has been sent as a Shahid and stated he will bear witness in defence of Prophets passed before him. And being sent as a Shahid, and being sent to mankind means he is witness upon actions of mankind. A true testimony requires the witness with his own eyes/ears witnesses the events. Due to this Muslims believe Prophet (sallallahu alayhi wa aalihi was’sallam) is Shahid aka Hadhir Nazir upon actions of Jinn and mankind. And testimony without being actual witnessing the events is bearing false witness and Prophet (sallallahu alayhi wa aalihi was’sallam) is the flag bearer of truth and he will not give false testimony. Khawarij accuse Muslims of being guilty of major Shirk for believing Prophet (sallallahu alayhi wa aalihi was’sallam) is Hadhir Nazir. The reason they give is; Allah (subhanahu wa ta’ala) alone is Shahid in a manner which you Muslims believe Prophet (sallallahu alayhi wa aalihi was’sallam) to be Shahid aka Hadhir Nazir. In other words they declare the Muslism to be worst type of disbelievers for believing that Prophet (sallallahu alayhi wa aalihi was’sallam) witnesses the deeds of Jinn and Mankind as a first hand witness hears/sees the events unfold in form of sounds and images. And their accusaton is proof of their ignorance of true Islamic belief, and ignorance of principle methodology of determining Tawheed and complete ingorance of principle of determing Shirk. If Allah (subhanahu wa ta’ala) permits a detailed explanation will be given in this article. Witnessing Of Prophet (sallallahu alayhi wa aalihi was’sallam): All natural and supernatural powers which manifested during the life time of Prophet (sallallahu alayhi wa aalihi was’sallam) including his witnessing of deeds of Jinn and mankind is with permission of Allah (subhanahu wa ta’ala). With power being given by Allah (subhanahu wa ta’ala). Prophet (sallallahu alayhi wa aalihi was’sallam) is completely and absolutely like every creation dependent upon Allah (subhanahu wa ta’ala) in his essences, attributes and actions. Including his ordinary and extraordinary ability of Hadhir Nazir. Muslims believe this extraordinary ability of Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) is of miracolous nature. He is dependent upon existence of creation to exercise his ability of Hadhir Nazir and is limited restricted to creation. And his ability is dependent upon existence of place, direction and time. And as a creation his means of acquiring knowledge are limited restricted to his state of being. And each state has its own limitations and restrictions and in no way possesses his supernatural power of Hadhir Nazir equale to or greater then Allah (subhanahu wa ta’ala). To believe as such would be Shirk. Witnessing Of Allah (subhanahu wa ta’ala): In comparision, Allah (subhanahu wa ta’ala) is Shahid in accordance with His Essence. He was/is Shahid independently of anyone and is subsisting in all His attributes. He was/is present (i.e. Hadhir) without a place and was/is hearing and seeing (i.e. Nazir) without needs of created means (i.e. organs). There is no authority above Him controlling limiting His capacity of Shahid and Sami (i.e. hearing) and Baseer (i.e. seeing). And to equate Prophet (sallallahu alayhi wa aalihi was’sallam) with Allah’s (subhanahu wa ta’ala) ability of Shahid and Sami and Baseer in absolute terms would be major Shirk. And Allah (subhanahu wa ta’ala) is knower of all Ghayb that is in perserved Tablet and that will happen in hereafter. In addition to this Allah (subhanahu wa ta’ala) possesses knowledge of all Mumkinaat (i.e. possibilities). And to equate any being with all knowledge of Allah (subhanahu wa ta’ala), including knowledge of all possibilities, or limitless possibilites, is major Shirk. The Clear Distinction Between Station Two Shahids: The above two sections make it abundantly clear in which way Muslims believe Prophet (sallallahu alayhi wa aalihi was’sallam) to be Shahid is clearly apart from how Allah (subhanahu wa ta’ala) is believed to be Shahid. But this two sections require intermediate level knowledge of Tawheed and Shirk and good deductive skills to figure out why and how belief of Hadhir Nazir is not Shirk. Therefore it is important to make this topic simpler and make it easier for readers to easily understand the subject. Following sections will attempt to deal with the topic from simple perspective and it should allow readers to properly understand the error of Khawarij. Two Principles One Of Tawheed And One Of Shirk: Tawheed of Sifaat (attributes) and of Afaal (i.e. actions) is extreme perfection beyond which attribute/action cannot be perfected. And Shirk is extremly perfected - unimprovably perfected - attribute/action being given to creation of Allah (subhanahu wa ta’ala). A person believes Kiraman Katibeen - two angels - witness the actions of entire Jinn and Mankind on earth and then record these good/bad actions. Has this person made these two angels partners with Allah (subhanahu wa ta’ala)? Please read the two rules again and try to figure out before continuing. It is not Shirk because witnessing can be perfected/improved to include moon and entire universe. Hence the believer has not attributed the two angels the attributes of Allah (subhanahu wa ta’ala). A person believes, Gibraeel (alayhis salam) has limitless knowledge. There is no beginning nor end to his knowledge. Is this belief Shirk? It is indeed Shirk because limitless knowledge, without beginning, and without end, such perfection level that it cannot be improved or further perfected. Allah (subhanahu wa ta’ala) possesses limitless knowledge, which is without beginning and without end and attributing it to Gibraeel (alayhis salam) is an act of major Shirk. Hadhir Nazir In Light Of Two Principles: Muslims believe Prophet (sallallahu alayhi wa aalihi was’sallam) is Shahid upon actions of Jinn and Mankind. He was witnessing the actions before his birth when he existed in form of Ruh (i.e soul) and witnessed the actions in his life time ordinarily and extraordinarily after his station of Shahid was perfected as much as Allah (subhanahu wa ta’ala) willed. And continues to observe the actions mankind [including his believing and disbelieving Ummah] after his departure from earthly life. And in light of this belief it should be apparent; perfection of station of Shahid is of such level that it can be improved to include actions creatures of land, see, air, and angels. Hence level of perfection of Shahid granted to Prophet (sallallahu alayhi wa aalihi was’sallam) by Allah (subhanahu wa ta’ala) and believed for him by Muslims is improvable. Therefore Hadhir Nazir is not Shirk of attributes – polytheism in attribute of Shahid. Note we Muslims believe Allah (subhanahu wa ta’ala) is Shahid over all creatures of universe and every spec of universe. And Shahid over the paradise and hell and over all occupants of paradise and hell. In nutshell He is Shahid limitless, timeless, without beginning and without end. His station of Shahid is perfected to a level that it is above improvement. Two Important Points Worth Remembering: Firstly diametric opposite of love is hate, of light is darkness, of good is bad, of sweet is bitter, and of Tawheed is Shirk. As such the description of each is exactly the opposite of the other. To believe in One Ilah (i.e. God/Mabud) is Tawheed. And two believe in many is Shirk. To believe is no Ilah is Shirk and to believe in One is Tawheed. Secondly it is important to point out that belief of Khawarij will be implied based on what we the Muslims believe and by backtracking from their allegations. And it is very unlikely they believe what would be unearthed. Therefore do not charge them of believing it unless they profess it with their tongue. Their principles methodology of determining Shirk is definitely defective which casts doubts on their understanding of Tawheed. Khawarij In Light Of Their Own Accusation: Muslims believe Prophet (sallallahu alayhi wa aalihi was’sallam) observed the actions of nations - Jinn and Mankind - before him and continues to observe the actions of nations after his earthly life. The Khawarij accuse the Muslims of being guilty of major Shirk due to this belief. And Tawheed is diametric opposite of Shirk. We know what Muslims believe, which the Khawarij declare to be major Shirk. Based on this natural deduction would be; belief of Tawheed of Khawarij regarding attribute of Shahid is; Allah (subhanahu wa ta’ala) only observes the actions of Jinn and Mankind - of people before Prophet’s (sallallahu alayhi wa aalihi was’sallam) birth and after his death. And considering this belief of Shahid as Tawheed - the pinnacle of perfection beyond which there can be no perfection - is utterly/absolutely preposterous and nothing less then Kufr. This preposterious beliefe cannot and is not the Tawheed of Shahid, nor it can be, nor it is, criteria on which Tawheed/Shirk can be determined. Allah’s (subhanahu wa ta’ala) station of Shahid is perfected to such extant improvement is impossible. Alhasil in context of Islamic belief and in context of accusation of Khawarij we backtrack to find charge of Shirk is based on defective understanding of Tawheed of Shahid. Conclusion: Allah (subhanahu wa ta’ala) is Shahid over all things. He witnesses all actions of all creatures: creatures of land, sea, air, angels, Jinn, and wives of paradise (i.e. Hoori’s). And Allah (subhanahu wa ta’ala) witnesses all universe, paradise, hell and their occupants, every spect, atom, particle, lesser, or greater then these. He was Shahid from eternity, self suffient, independent, perfected beyond improvements … Prophet (sallallahu alayhi wa aalihi was’sallam) is Shahid over the actions of those creations of whom he will bear witness on judgment day – including actions of Jinn and Mankind before birth and after his departure from earth. His this extraordinary ability is granted to him by Allah (subhanahu wa ta’ala) and it is limited restricted to his actions of Jinn and mankind. He is entirely dependent upon Allah (subhanahu wa ta’ala). There was beginning and there is end to his station of Shahid. The criteria of determining Shirk for Shahid is; a perfection of Shahid which is beyond improvements. And those who judge Islamic belief Hadhir Nazir to be Shirk have defective understanding of principle methodology of determining Shirk and Tawheed because they employ an understanding of Shahid as criteria of determining Shirk of attributes when it is not. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi.

Introduction: Some say Shahid means witness but Muslims believe in these verses the word Shahid is used in meaning of Hadhir (i.e. present) Nazir (i.e. observing). Objective of this article would be to see what the truth is and where it lies. Note if the meaning of Hadhir Nazir is not believed, and meaning of witness is believed, even then nothing is harmed of Islamic belief. The Verses Subject Of Discussion: Allah (subhanahu wa ta’ala) has stated that He has sent Prophet (sallallahu alayhi wa aalihi was’sallam) as a Shahid which is evidenced by following verses: "We have truly sent thee as a witness, as a bringer of glad tidings, and as warner." [Ref: 48:8] "O Prophet! Truly We have sent thee as a witness, a bearer of glad tidings, and as a warner." [Ref: 33:45] And his station of Shahid is like how Prophet Musa (alayhis salam) was sent as a Shahid to Pharaoh: "We have sent to you an apostle to be a witness concerning you even as We sent an apostle to Pharaoh." [Ref: 73:15] Based on these verses Muslims have come to believe Prophet (sallallahu alayhi wa aalihi was’sallam) is Shahid in meaning of Hadhir Nazir. Shahid As Hadhir Nazir: Classical dictionaries give various meanings of word Shahid. Out of many meanings two relevent to this topic are witness and present. Both these meanings have been used for translation of verse 12:26. Mohsin Khan, Abdullah Yusuf Ali, and Sayyidi Ala Hadhrat have translated it to mean witness but I will only quote of Sayyidi Ala Hadhrat: “Said Yusuf, "It was she who lured me, that I may not guard myself" - and a witness from her own household testified; "If his shirt is torn from the front, then the woman is truthful and he has spoken incorrectly.” [Ref: 12:26, by Imam Ahmad Raza rahimullah] Following translations of Muhammad Assad and certain Unal Ali have translated Shahid to mean present (i.e. Hadhir): “[Joseph] exclaimed: "It was she who sought to make me yield myself unto her!" Now one of those present, a member of her own household, suggested this: If his tunic has been torn from the front, then she is telling the truth, and he is a liar.” [Ref: 12:26, by Muhammad Assad] “He (Joseph) said: "She it was who sought to enjoy herself by me." And one of those present, a member of her household, said: "If his shirt has been torn from the front, she is telling the truth, and he is a liar.” [Ref: 12:26, by Unal Ali] It is undeniable fact; Shahid has been translated to mean Hadhir in context of Ghayb (unseen/absent) in Ahadith narrating Dua recited in funeral prayers: “Abu Ibrahim Al-Ashhali narrated from his father who said: "When the Messenger of Allah would perform the Salat for the funeral he would said: 'O Allah! Forgive our living and our deceased, our present and our absent (i.e. wa shahidina wa gha'ibina), our young and our old, our male and our female.'" [Ref; Tirmadhi, B5, H1024] “It was narrated from Abu Ibrahim Al-Ansari from his father that he heard the Prophet say, when offering the funeral prayer for one who had died: O Allah forgive our living and our dead, those who are present among us and those who are absent (i.e. wa shahidina wa gha'ibina), our males and our females, our young and our old.” [Ref: Sunan Nisa’i, B21, H1988] Do note the Dua states, diametric opposite of each word and as such opposite male is female, living is dead, and therefore Ghayb’s diametric opposite would be Hadhir. Alhasil, Shahid in meaning of Hadhir is established which none but insane would dispute. Point to remember is; healthy being who is Hadhir (i.e. present) must naturally be Nazir (i.e. seeing) and Sami (i.e. hearing). Also note these meanings need to be assumed automatically because these are fundamental part of Shahid. Hadhir without hearing and seeing does not accurately depict the meanng of Shahid and to believe in Hadhir without Sami and Nazir would be distortion of natural meaning of word Shahid. Shahid As Witness: If a witness is not present (i.e. Hadhir) near the location where incident has taken place and was not able to see (i.e. Nazir) the events taking place he cannot be termed as a witness. Any/Every creation, deemed a witness must be Hadhir within the creation of Allah (subhanahu wa ta’ala) and if a witness has no presence within creation then his/her existence is alleged. And if a creation is Hadhir and is believed to be a witness over y but this witness with his own eyes/ears actually has not seen/heard anything regarding y he/she cannot be a true witness. A true witness must be Hadhir some where within creation and must be Nazir over the events regarding which he is to bear witness. Alhasil it is fundamentally important that a witness be Hadhir Nazir otherwise a person who has been presented as a witness [without being Hadhir and Nazir] cannot be true witness. If Shahid as witness is believed then one has to believe Hadhir Nazir is Tafseel (i.e. detail) and Tafseer (i.e. explanation) of it. Conclusion: If word Shahid is in meaning of witness then Hadhir Nazir and Sami is Tafseel/Tafseer. And if Shahid is taken in meaning of Hadhir then Sami (i.e. hearing) and Baseer (i.e. seeing) is Tafseel/Tafseer. Regardless of what meaning is assigned to Shahid the implications are same and opponents of Islam disputing over it in attempt to bog down the discussion on this subject. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi

Introduction: Allah (subhanahu wa ta’ala) establishes in his book; Prophet (sallallahu alayhi wa aalihi was’sallam) has been sent as Shahid (i.e. witness) to mankind. As result of this Muslims also believe Prophet (sallallahu alayhi wa aalihi was’sallam) will give testimony on judgment day regarding events/actions that took place on earth because he has himself witnessed the events/actions as a first hand witness. Khawarij believes Prophet (sallallahu alayhi wa aalihi was’sallam) was sent as a Shahid but will give testimony on account of being informed by others and not due to being first hand witness. In other words they negate for Prophet (sallallahu alayhi wa aalihi was’sallam) the qualities which establish him as a Shahid and we Muslims affirm these qualities. Due to disagreement between Muslims and Khawarij it is important to establish Islamic position with combination of Quranic and rationally persuasive reasoning. Prophet (sallallahu alayhi wa aalihi was’sallam) Sent As A Shahid: Allah (subhanahu wa ta’ala) is reported to have said: “O Prophet, indeed We have sent you as a Shahid (i.e. witness) and a bringer of good tidings and a warner.” [Ref: 33:45] "We have truly sent thee as a witness, as a bringer of glad tidings, and as warner." [Ref: 48:8] “How then (will the sinners fare on Judgment Day) when We shall bring forward witnesses from within every community, and bring thee (O Prophet) as witness (i.e. Shaheed) against them?” [Ref: 4:41] Prophet (sallallahu alayhi wa aalihi was’sallam) being sent as a Shahid can only be on basis of two facts; i) Prophet (sallallahu alayhi wa aalihi was’sallam) existed as a Prophet before he was sent, ii) Prophet (sallallahu alayhi wa aalihi was’sallam) has qualities which will enable him to be a witness; to be Hadhir (i.e. present) and to be Nazir (i.e. seeing), with ability of hearing. Explanation Of Meaning Of Being Sent As A Shahid: To believe Prophet (sallallahu alayhi wa aalihi was’sallam) was not sent as a hearing/seeing type of Shahid/Shaheed amounts to; one believes Prophet (sallallahu alayhi wa aalihi was’sallam) was sent as a deaf and blind Prophet. Note, Allah (subhanahu wa ta’ala) stated He has sent Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) as Shahid/Shaheed in the following verses: “O Prophet, indeed We have sent you as a Shahid (i.e. witness) and a bringer of good tidings and a warner.” [Ref: 33:45] One who is sent as a Shahid/Shaheed must have capacity to be a witness – i.e. must be hearing/seeing and living. To illustrate this position, please suppose a certain, intellectual, is acting as a official witness of United Nations, sent to Palestine to document the actrocities and controlled systematic genocide of Palestinians by Nazi state of Israel. Can this person be sent as a Shahid if he/she does not hear, or see? And importantly would United Nations send a blind and deaf person as their representative as official witness? Yet some people believe Allah (subhanahu wa ta’ala), the all-Knower of Ghayb, sent a Prophet to Arabs, as a Shahid and used intense form of Shahid; as Shaheed: “How then (will the sinners fare on Judgment Day) when We shall bring forward witnesses from within every community, and bring thee (O Prophet) as witness (i.e. Shaheed) against them?”, but not as hearing, or seeing type of Shahid and Shaheed. Do you deem the United Nations body to be wiser then Allah (subhanahu wa ta’ala)? And believe Allah (subhanahu wa ta’ala) did not know Arabic? Reason with youtself; if Allah (subhanahu wa ta’ala) intended to send a representative without hearing and seeing then He would have used words which denote equivlent meanings. And the type of representative He willed, He sent, and expressed it as He intended. Logical And Rational Deductions From Meaning Of Words: A police man is appointed to position of Chief Inspector and sent as a Chief Inspector. A certain intellectual and philosopher argues; Chief Inspector Biggles job description excludes inspection of any/every sort. And with this intellectual and philosopher agrees a regular Joe. Would any sane individual believe Inspector Biggles is inspector but not inspection type inspector? Or there is a manager who has been sent as a manager of a bank but this manager is manager without managing anything? Certain words denote a meanings which cannot be negated. Inspector is with inspection and inspector must be hearing, seeing, intelligent, sane, qualified and same apply to manager. In context of the article words Shahid/Shaheed also have certain meaning which cannot be negated. And these meanings cannot be negated for one who has been sent as Shahid/Shaheed. One who has been sent as a Shahid/Shaheed must be sane, intelligent, and have capacity of hearing and seeing. Otherwise he does not fill the position of Shahid. Believing In Arabic Words Disbelieving In Word Meanings: Those who claim Prophet (sallallahu alayhi wa aalihi was’sallam) was sent as a Shahid but not as a seeing/hearing type of Shahid should note this. The Qadiyaniyyah believe Prophet (sallallahu alayhi wa aalihi was’sallam) is Khatm Un Nabiyeen but they do not ascribe to the words and to him finality/end of Prophet-hood due to which they are not Muslims. Is one who believes; Allah (subhanahu wa ta’ala) is Rabb of the universe a Muslim when he does not believe any known meaning associated with the word Rabb in Quran and in Arabic language but ascribes to Rabb invented meaning? What if one ascribes to Rabb a meaning which is opposite of Rabbs lingustic usage – i.e. instead of Sutainer meaning of Sustained is ascribed? You will agree such a person is from disbelievers and not a Muslim. Then how can your claim is of Islam is valid when you negate that Prophet (sallallahu alayhi wa aalihi was’sallam) is not hearing/seeing type of Shahid? Such a person is not from amongst Muslims. The Requirement Of Being Muslim: It is imperative to believe Prophet (sallallahu alayhi wa aalihi was’sallam) has been sent as a Shahid and Shaheed in meaning of hearing and seeing type of Shahid/Shaheed. In other words believe that when Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) was sent as Insaan (i.e. human), to Arabs of his own time, then he was Shahid in meaning of hearing and seeing type of Shahid. In this historical context, at the very least, affirmed/believed meaning of Shahid, should be hearing and seeing type of Shahid. One who rejects the meaning of hearing/seeing type of Shahid in this context is upon Kufr, and if one dies upon this beliefe then such a person dies a Kafir. In this regard there is no if, or but. The Disputed Meaning Of Shahid And Its Verdict: As stated earlier, Muslims believe Prophet (sallallahu alayhi wa aalihi was’sallam) is Shahid/Shaheed as hearing and seeing type. And Muslims use this fundamental meaning of verses to expand and interpret these and other verses of Quran in light of each other which results creed which is known as Hadhir Nazir. It is a belief that Prophet (sallallahu alayhi wa aalihi was’sallam) did not just witness the deeds of people with his eyes/ears in his immediate vinicity but he witnessed the deeds of his then entire Ummah – believing and disbelieving - and has continued to witness the deeds of his entire Ummah – believing and disbelieving - ever since his station of Shahid was perfected. If Allah (subhanahu wa ta’ala) wills detail explanations with evidences will follow at the end of introductory article series. This belief is result of Tafsir of Quran with Quranic and this type of Tafsir is considered to be the best form of Tafsir of Quran. And due to this belief not being explicitly stated in a single verse or Ahadith and it being result of combination of verses to disbelieve in this belief of Hadhir Nazir is not Kufr. Scholars Of Ahlus Sunnah On Disputed Meaning Of Shahid: Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said: “Abu Dharr (Allah be pleased with him) reported from the Prophet (Peace be upon him) that,"Two are better than one, and three better than two; so stick to the Jama'ah for verily Allah, Most Great and Glorious, will only unite my nation on guidance." [Ref: Musnad Ahmad, Kitab Al-Ansar, Abu Zar Al Ghaffari, H20776] Out of three two is majority one is minority, and out of five three is majority two is minority therefore the Jamma mentioned in the Hadith composes majority. Hence the following Hadith is explanation of already quoted Hadith: “I heard the Messenger of Allah (subhanhu wa ta’ala) say: ‘My nation will not unite on misguidance, so if you see them differing, follow the great majority.” [Ref: Ibn Majah, Vol.1, B36, H3950] Coming back to the topic, the scholars of Islam have stated to disbelieve in Hadhir Nazir is not Kufr. I specificly sought answer to this question from Shaykh Sayyidi Akhtar Raza Khan Al-Azhari. Apart from agreeing with disbelief of Hadhir Nazir not being Kufr he added one who disbelieves in this creed is not from Ahlus Sunnah Wal Jammah. And this is because Prophet (sallallahu alayhi wa aalihi was’sallam) stated the Jamhoor (i.e. the majority), the Sawad Al Azam (i.e. group comprimising great majority) cannot be upon misguidance, and on this issue of Hadhir Nazir the majority has reached agreement of Hadhir Nazir being correct. Conclusion: Shahid fundamentally means a witness of hearing and seeing capacity. And Prophet (sallallahu alayhi wa aalihi was’sallam) being sent as a Shahid denotes he was sent as a hearing/seeing type of Shahid. To negate this fundamental by attributing to Shahid any other meaning then obvious is Kufr which invalidates belief in Islam. Rejection of commonly associated belief of Hadhir Nazir associated with Prophet (sallallahu alayhi wa aalihi was’sallam) being sent as a Shahid/Shaheed who witnesses the deeds of his Ummah and mankind in general takes rejector out of Ahlus Sunnah and into misguidede sects. Due to Hadhir Nazir being derivative of Tafsir of Quran and not being explicitly and emphatically being expressed by Allah (subhanahu wa ta’ala). Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi.

as salam alaikum darj zail mazmoon mai jo ahadees kay hawalaya hain un ka asal scan darkar hai kitabo say .. aur mazmoon mai agar koi ghalti hai tu wo bhe islah farma dain . Jazak Allah برصغیر پاک و ہند میں انگریزوں کےقدم مظبوط ہوتے ہی مسلمانوں میں انتشار کے نئے نئے دروازے کھولے گئے اور نت نئے فرقے وجود میں آئے جنھوں نے اھل سنت و الجماعت سے خروج کیا اور صدیوں سے قائم وحدت ملت کو پارہ پارہ کر دیا۔ اسلام کے سچے مذھب ، ہر دور کے جید ترین علماء و اولیاء‌ کے راستے کو عقائد و معمولات کو الغرض پوری دنیا کے مسلمانوں کے سواد اعظم ، قدیم ، متصل ، مسلسل اھلسنت والجماعت , خود مخالفین کے اپنے ہی بزرگوں سے ثابت شدہ راستے کو شرک و بدعت ٹھرا کر یہ نئے پیدا شدہ جدید فرقے اھلسنت و الجماعت ہونے کے دعویدار بن بیٹھے ۔ جنوں کا نام خرد رکھ دیا خرد کا جنوں جو چاہے آپ کا حسن کرشمہ ساز کرے ایک واجبی سا علم رکھنے والا مسلمان آج جب ہر طرف ایک نیا فرقہ دیکھتا ہے تو اس کے لئے حق و باطل کی پہچان مشکل ہوتی جارہی ہے اس سلسلے میں عرض ہے کہ حق وہی ہے جو خود مخالفین کی کتابوں انکے اپنے اکابرین سے ثابت ہے ۔ حق کو اس طرح مخالفین کے گھر سے ہی واضح کردینا اللہ عزوجل کی سنت مبارکہ ہے تاکہ ذرا سی بھی عقل رکھنے والے لوگ ہدایت کا راستہ جان سکیں ۔ نبی کریم علیہ السلام نے فرمایا جسکا مفہوم ہے کہ میری امت میں 73 فرقے ہو جائیں گے سارے جھنمی ہیں سوائے ایک کے اور آپ نے فرمایا جسکا مفہوم ہے کہ جب امت میں‌اختلاف دیکھو تو سب سے بڑی جماعت کی پیروی کو لازم پکڑلینا اور آپ نے فرمایا جسکا مفہوم ہےکہ جس نے جماعت سے ذرہ برابر بھی جدائی کی اس نے اسلام کا پٹہ اپنی گردن سے اتار پھینکا اور آپ صلی اللہ علیہ وسلم نے فرمایا جسکا مفہوم ہے کہ میری امت کی اکثریت کبھی گمراہ نہیں ہوگی اور آپ صلی اللہ علیہ وسلم نے فرمایا کہ اللہ عزوجل کی حمایت اھلسنت و الجماعت کے ساتھ ہے ۔ اور آپ صلی اللہ علیہ وسلم نے فرمایا جسکا مفہو م ہے کہ گمراہ فرقے تم سے وہ باتیں کریں گے جو تمھارے باپ دادا نے بھی نہیں سنی ہوگی اور آپ صلی اللہ علیہ وسلم نے فرمایا جسکا مفہوم ہے اھلسنت و الجماعت ہی نجات یافتہ ہیں اور یہ وہ ہیں جو میرے اور میرے اصحاب کے راستے پر ہونگے۔ اور آپ صلی اللہ علیہ وسلم نے فرمایا جسکا مفہوم ہے گمراہ فرقوں‌ سے انکے ساتھ عبادات بچنا ان سے شادیاں ، خوشی غمی میں شرکت سے بچنا کھیں‌ وہ تم کو گمراہ نہ کردیں کہیں وہ تم کو بہکا نہ دیں‌ اور آپ صلی اللہ علیہ وسلم کی ایسی احادیث جس میں باطل فرقوں سے سختی سے بچنے کا حکم ہے نہ کہ صلح کلیت کا ۔ ---------- is mozo par aur bhe jo ahadees ya sahaba kay aqwal hai wo bhe share karain jazak Allah ------------- اگر کس کواتنی تفصیلی تحقیق کا وقت یا شوق نہیں تو کم از کم اتنی تو سمجھ اسے ہونی چاہئے کہ اول جو فرقہ پہلے نہ تھا اب ہوا وہ کسی طرح سے حق ہو ہی نہیں سکتا نئی پیدا شدہ بدعت ہے ۔ دوئم جن عقائد و معمولات کی حقانیت خود مخالفین کے اکابر اور کتابوں سے ثابت ہو وہی سچ ہے اور جو خود اپنے اکابر کے راستے سے منہ موڑ گئے وہ ہرگز سچ ہو سکتےنہیں اسلئے اپنا قیمتی ایمان فرقہ بندی کے ہاتھ پر فروخت نہ کر دے اور ہر فرقے سے منہ موڑ کر مذھب حق اھلسنت والجماعت پر سختی سے کاربند ہو جائے یہی نجات کا واحد راستہ ہے باقی سب فرقے جھنم کی طرف لیجانے والے ہیں میری نہیں سنتا نہ سن اپنی تو سن

AS SALAMO ALAIQUM YE AITRAZ DEOBANDRO NE KIA HAI KI TUM BARELVI BAHISHTI ZEWAR JILD 2 ME THANVI KI NAJASAT CHATNE WALI IBARAT KA MAZAK BANATE HO BALKE ULMA E AHNAAF NE BHI YEHI FATWADIA HAI KI NAJASAT CHAT KAR SAF KRO TO UNGLI PAK HO JAYENGI .. AUR FATWA E RIZVIA ME BHI YE HI MSLA LIKHA HAI... kya ye fatwa sahi hai aur thanvi ka najasat chatne ka fatwa aur alahazrt ke fatwe me kya farq hai

Introduction: Muslims believe Prophet (sallallahu alayhi wa aalihi was’sallam) is Shahid (i.e. Hadhir Nazir). The opponents of Islam argue against this belief on the basis of their Satanic logic. Anti Hadhir Nazir arguments are composed of, or based on, half-baked truths. Following is one such argument which was presented during a discussion on this subject. Argument Against Hadhir And Nazir: Hadith records Prophet (sallallahu alayhi wa aalihi was’sallam) said: "You will be gathered, bare-footed, naked and not circumcised." He then recited: “As We began the first creation, We, shall repeat it: A Promise We have undertaken: Truly we shall do it.” (21:104) He added, "The first to be dressed on the day of resurrection will be Abraham, and some of my companions will be taken towards the left side and I will say: My companions! My companions! It will be said: 'They renegade from Islam after you left them.' Then I will say as the pious slave of Allah said. 'And I was a Shaheed over them while I dwelt amongst them. When you took me up you were the Raqeeb over them, and you are a Shaheed to all things. If you punish them they are your slaves. And if you forgive them, Verily you, only you are the all-Mighty, the all-Wise." (5:117/118) [Ref: Bukhari, B55, H568] This establishes Prophet (sallallahu alayhi wa aalihi was’sallam) is not Shahid/Shaheed (i.e. Hadhir Nazir). If he was he would know that these people abandoned Islam after his death and were no longer his companions but they are apostates. Methodology Of Refutation: In order to refute the allegation we will have to establish that Prophet (sallallahu alayhi wa aalihi was’sallam) knew during his life time and will know on the judgment day that they are not companions but apostates. The other part connected to this is; why would Prophet (sallallahu alayhi wa aalihi was’sallam) say these people are my companions when it is obvious they were not his companions. Answering this question would further clarify the confusion and if Allah (subhanahu wa ta’ala) permits a separate article will be written to give number of reasons. Prophet Knew They Are Not Companions: Following Hadith establishes that the apostates were amongst the companions: “Narrated Abdullah: The Prophet said, "I am your predecessor at the Lake-Fount and some men amongst you will be brought to me, and when I will try to hand them some water, they will be pulled away from me by force. Whereupon I will say: 'O Lord, my companions!' Then the Almighty will say, 'You do not know what they did after you left, they introduced new things into the religion after you.'" [Ref: Bukhari, B88, H173] Following Ahadith explains that the ‘you’ is directed toward companions: “Narrated Ibn Al-Musaiyab: The companions of the Prophet said, "Some men from my companions will come to my Lake-Fount and they will be driven away from it, and I will say, 'O Lord, my companions!' It will be said, 'You have no knowledge of what they innovated after you left: they turned apostate as renegades (reverted from Islam).” [Ref: Bukhari, B76, H586] “Some men from my companions will be brought and taken towards the left side, whereupon I will say, 'O Lord, (these are) my companions!' It will be said, 'You do not know what new things they introduced (into the religion) after you.' I will then say as the righteous pious slave …." [Ref: Bukhari, B65, H4740] We have established Prophet (sallallahu alayhi wa aalihi was’sallam) has made distinction between his companions and apostates by saying, some men from my companions will be taken toward the left side. This indicates Prophet (sallallahu alayhi wa aalihi was’sallam) in the world knew they would be apostates and not companions. Also the Hadith itself is proof that Prophet (sallallahu alayhi wa aalihi was’sallam) knew they would be apostates because he has informed us of an event taking place in distant future. Once he refers to them as his companions Allah (subhanahu wa ta’ala) will pose a rhetorical question as to remind him about the identity of the men: “... Allah's Messenger said: I would be on the Cistern so that I would be seeing those who would be coming to me from you, but some people would be detained (before reaching me). I would say: My Lord, they are my followers and belong to my Ummah, and it would be said to me:فَيُقَالُ أَمَا شَعَرْتَ مَا عَمِلُوا بَعْدَكَ وَاللَّهِ مَا بَرِحُوا بَعْدَكَ يَرْجِعُونَ عَلَى أَعْقَابِهِمْ (i.e. Don’t you know what they did after you?) By Allah, they did not do good after you, and they turned back upon their heels. He …” [Ref: Muslim, B30, H5684] Then Prophet (sallallahu alayhi wa aalihi was’sallam) will remember the Kufri innovations of the men and the identities. Prophet Will Recognize Apostates And They Will Recognize Him: Hadith states Prophet (sallallahu alayhi wa aalihi was’sallam) would recognize the apostates and they would recognize him on day of judgment: " The Prophet said, "I am your predecessor (forerunner) at the Lake-Fount, and whoever will pass by there, he will drink from it and whoever will drink from it, he will never be thirsty. There will come to me some people, whom I will recognize, and they will recognize me, but a barrier will be placed between me and them.” [Ref: Bukhari, B76, H585] Hadith records Prophet (sallallahu alayhi wa aalihi was’sallam) said: "While I was sleeping, a group (of my followers were brought close to me), and when I recognized them, a man (an angel) came out from amongst (us) me and them … Then behold! (Another) group (of my followers) were brought close to me, and when I recognized them, a man (an angel) came out from (me and them) he said (to them); Come along.' I asked: "Where?' He said, 'To the Fire, by Allah.' I asked, What is wrong with them?' He said …” [Ref: Bukhari, B76, H587] Further confirmation of Prophet (sallallahu alayhi wa aalihi was’sallam) recognizing the apostates and proof of apostates recognizing Prophet (sallallahu alayhi wa aalihi was’sallam) is in the following Hadith: "One will say: O Muhammad! I am so son of so. Another will say: O Muhammad! I am so son of so. I will say; without doubt I recognize your ancestry but you innovated after me and you became apostates by turning on your heels."[1] [Ref: Msnd Ahmad, Baqi Msnd Al Muksireen, Sa’id Khudri, Hadith 11284]They will address Prophet (sallallahu alayhi wa aalihi was’sallam) by his name indicating they have recognized him and he will recognize them and will know about their ancestry and will be aware of their apostasy. The Apostates Are The Leaders/Creators Of Kufri Innovations: The Ahadith reveal those who were being turned away from the Hawd Al Kauthar were originators of innovations [in other words leaders of heretical sects] and this is evident from the rhetorical tone of question being asked: “Then some men from among my Ummah will be brought and will be taken toward the left. I will say: 'O Lord, my companions.' It will be said: 'Do you not know what they innovated after you were gone?’ And I shall say what the righteous slave said: 'And I was witness over … If You punish them, they are Your slaves, and if You forgive them, verily, You, only You, are the All-Mighty, the All-Wise.' And it will be said: 'These people kept turning away since you left them.'" [Ref: Bukhari, B21, H2089] Question itself implies that Prophet (sallallahu alayhi wa aalihi was’sallam) knew they created innovations which resulted in their apostasy. Similar meaning can also be taken from the following Hadith: "... Allah's Messenger (may peace be upon him) said: I shall be your harbinger on the Reservoir {Al Kauthar}; therefore, be cautious lest one of you should come (to me) and may be driven away like a stray camel. I would ask the reasons, and it would be said to me: You don't know what innovations they made after you? And I would then also say: Be away.” [Ref: Muslim, B30, H5686] It is recorded in Hadith of Hudhayfah Ibn Al-Yaman (radiallah ta’ala anhu) that Prophet (sallallahu alayhi wa aalihi was’sallam) will knows names of innovators, tribe they will belong to, and names of their: “I swear by Allah, I do not know whether my companions have forgotten or have been made to forget. I swear by Allah that the Apostle of Allah (sallalahu alayhi was'salam) did not omit in his mention leader of any fitnah to appear up till the end of the world – each would have followers the number of three hundred and upwards, and he mentioned to us his name, his father's name and the name of his tribe.” [Ref: Abu Dawood, B35, H4231] And it is based on this earthly knowledge Prophet (sallallahu alayhi wa aalihi was’sallam) will know the names of innovators, tribes, and names of their fathers when these innovators approach him on the Hawd. And proof of this is in the following Hadith: "One will say: O Muhammad! I am so son of so. Another will say: O Muhammad! I am so son of so. I will say; without doubt I recognize your ancestry but you innovated after me and you became apostates by turning on your heels." [Ref: Msnd Ahmad, Baqi Msnd Al Muksireen, Sa’id Khudri, Hadith 11284] Conclusion: It is obvious that Prophet (sallallahu alayhi wa aalihi was’sallam) knew in his earthly life that those being turned away from Hawd Al Kawthar are not his companions but apostates who introduced Kufri innovations. Also on judgment day Prophet (sallallahu alayhi wa aalihi was’sallam) will know the people being prevented from reaching him are apostates. He will also know the names of these innovators, the tribes they belonged to, and will know the names of their fathers on judgment day. It is also evident that Prophet (sallallahu alayhi wa aalihi was’sallam) will recognize them and they will recognize him on the day of judgment. Hence there is no chance of Prophet (sallallahu alayhi wa aalihi was’sallam) not being truly aware of the reality of these people. At the very minimum it has been soundly established that Prophet (sallallahu alayhi wa aalihi was’sallam) did not address them as companions due to lack of knowledge about their innovations and apostasy. It is yet to be established, the reasons due to which he referred to apostates as his companions and that if Allah (subhanahu wa ta’ala) permits will be explained in another article, here. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi Footnotes: - [1]"You think my nearness to my tribe will not benefit them? By Allah, nearness to me [via blood relation] will be rewarded on earth and in hereafter. On judgment day a tribe will be raised who will be ordered to go toward the left. One will say: O Muhammad! I am so son of so. Another will say: O Muhammad! I am so son of so. I will say; without doubt I recognize your ancestry but you innovated after me and you became apostates by turning on your heels." [Ref: Msnd Ahmad, Baqi Msnd Al Muksireen, Sa’id Khudri, Hadith 11284]

As Salamo alaiqum hazrat.... eid e milad un nabi.sallallahu taala aleh v sallam ka mahina jaise hi ata h vaise hi shaitan k chele tarah tarah ke waswaso aitrazato ki barish kr dete hai... inme ek aitraz aisa bhi h ki sahaba ne milad manaya tha kya...? ispr sunni ka jwab hota h. sahaba ka kuch na karna kab se dalil ban gaya.. balke millad musthb aur mubah amal k sath manaya jata. h.. iske haram hone ki kya dalil hai.. to ispr deo k bande aur gair k muqllid.. kahte h ki.. alahazrat ne apni kitab gaibana janaze ki namaz jaiz nahi me ye usool dia h ki jo nabi na kre vo jaiz nahi.. aur nabi ne na juloos nikala na aaj ke trike kar se milad vagaira manayA.. to vo. kyu najaiz nahi.. DUSRI BAT AAP HZRAT se janni thi ki .. deobndio ne wahabio ne apni kin kitabo me ye usool.likha h ki mubah kam k liye dalil zruri nahi hoti.. unke scan lg jaye to shaitaan k chelo ko ghr se hi muh tod.jwb mil jayenga Ur sunni wswso se bach jayenge.. nabi ke milad ki ap sbhi sunni hazrat membaran ko mubarak bad.. jazak allah..khair..

Introduction: This article has been written in form of question and answer. These questions are product of my Wahhabi mind. Questions are fairly basic and get complex as the article progresses. After question nine Wahhabi side in me kicked in and asked really tough questions and Sunni side replied with best of my knowledge and ability. Objective was that someone with basic knowledge of subject of innovation can read this and use it as a spring board for further study into subject. Question And Answer Session: Q1: What is innovation? Answer: Linguistically anything newly invented is innovation. Technically anything not explicitly stated by name/label in neither Quran nor it was by taught by Prophet (sallallahu alayhi wa aalihi was’sallam) is innovation. Q2: Is there a Shar’ri definition of innovation as opposed to linguistic definition of innovation? Answer: Yes, there are Shar’ri definitions of innovations but these definitions depend on type of innovation. Q3: How many types of innovations are there? Answer: Islam divides innovations into two major categories; i) praiseworthy ii) and blameworthy. Praiseworthy innovation is permissible and blameworthy is prohibited. Q4: What are the definitions of these two types of innovations? Answer: The definition of praiseworthy innovation is as follows: Any innovated practice/custom which has implicit evidence from Quran/Hadith. Other side of praiseworthy innovation is: Any innovated practice/custom which is composed of acts of worship, charity, preaching, and other Sunnahs of Prophet (sallallahu alayhi wa aalihi was’sallam) is praiseworthy innovation. Definition of blameworthy innovation is as follows: Anything innovated which does not have implicit evidence from Quran/Hadith. Other side of reprehensible innovation is: Any innovated practice/custom which is composed of Shirk, or Kufr, or engaging in Haram, or eating Haram, or any sinful activity is blameworthy innovation. Q5: What is implicit/indirect evidence in context of subject of innovation? Answer: Implicit/Indirect evidence fundamentally is corroborating activities in a custom/practice from Quran and Hadith. A properly corroborated practice/custom will be amalgamation of various Islamicly sanctioned practices. Q6: What type innovation is permissible? Answer: If an innovated practice is composed of, acts of worship, charity and other Islamicly sanctioned activities then it is permissible Q7: What type of innovation is prohibited? Answer: If an innovated practice is composed of acts which lead to Shirk/Kufr, engaging in or eating Haram and other sinful activities then the innovation is reprehensible. Q8: Will there be reward for engaging in praiseworthy innovations and punishment for blameworthy? Answer: Yes, there will be reward from Allah (subhanahu wa ta’ala) for engaging in praiseworthy innovations and punishment for acting upon blameworthy innovations. Q9: If an innovation is composed of islamicly sanctioned activities and Islamicly condemned activities then what would be the judgment regarding the innovation? Answer: The polytheists of Makkah performed Tawaf of Kabah naked and chanted a polytheistic Talbiyah. Prophet (sallallahu alayhi wa aalihi was’sallam) instructed the companions to perform Tawaf with Ihram and corrected the Talbiyah to conform to Tawheed. Hence it would be appropriate to remove the aspects which contradict teaching of Islam and practice it with aspects which conform to teaching of Islam. Q10: Hadith indicates; every innovation is misguidance, [1] therefore Allah (subhanahu wa ta’ala) will not reward innovations/misguidance. Question is how can there be reward for [praiseworthy] innovation? Answer: Hadith of every innovation is misguidance is in context of misguiding innovation.[2] Misguiding innovations are those which contradicts teaching of Islam and every innovation which is composed of polytheistic, sinful, activities is [evil, reprehensible, blameworthy, erroneous, and] misguiding innovation. Reward is not based on the name of innovation but based on what it is composed of. Praiseworthy innovations are composed of Islamicly sanctioned activities such as Dua (i.e. supplication), Nawafil (i.e. optional prayers), Tilawah (i.e. recitation of Quran), Sadqah (i.e. optional charity), Bayanaat (i.e. speeches), and distribution of food to poor, family and friends. These are practices which are Sunnahs of Prophet (sallallahu alayhi wa aalihi was’sallam) hence reward is guaranteed. Engaging in these Sunnahs under a new name (i.e. Urs, Milad, and Khatam) does not make the practice of them a sinful activity. Q11: You have restricted the application of every invention is innovation [and] every innovation is misguidance, in context of blameworthy innovation. Is there any evidence for this interpretation of Hadith? Answer: The evidence for this Takhsees/interpretation is found in another Hadith where Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said: “And whoever introduces a سُنَّةً سَيِّئَةً (i.e. reprehensible practice) that is followed, he will receive its sin and a burden of sin equivalent to that of those who follow it, without that detracting from their burden in the slightest.'" [Ref: Ibn Majah, B1, H203] In another Hadith the word innovation (i.e. bidda) is used: "And whoever introduces an ضَلاَلَةٍ بِدْعَةَ (i.e. reprehensible innovation) with which Allah is not pleased nor His Messenger then he shall receive sins similar to whoever acts upon it without that diminishing anything from the sins of the people.” [Ref: Tirmadhi, B29, H2677] Based on these Ahadith it is clear that Islam recognises blameworthy innovations/practices. Hence in the Hadith of every invention is innovation, every innovation is misguidance, Prophet (sallallahu alayhi wa aalihi was’sallam) was stating about innovations which are Dhalalah/Say’yah. Only reprehensible innovations which are composed of Shirki/Kufri or sinful activities can earn displeasure of Allah (subhanahu wa ta’ala) and Prophet (sallallahu alayhi wa aalihi was’sallam) and take the practitioner to hellfire. Q12: Is there evidence for the concept of ‘good innovation’ in religion of Islam? Answer: It has been narrated that Prophet (sallallahu alayhi wa aalihi was’sallam) said: "Whoever introduces a good Sunnah (i.e. practice) that is followed, he will receive its reward and a reward equivalent to that of those who follow it, without that detracting from their reward in their slightest.” [Ref: Ibn Majah, B1, H203/209] In the Hadith recorded in Sahih Muslim Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have explicitly stated that one who introduces good Sunnah into religion of Islam, hadith: “He who introduced some good Sunnah (i.e. practice) in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect.” [Ref: Muslim, B34, H6466] Note that in the above two Ahadith word Sunnah has been used but the meaning in context is obvious of innovation. To put it simply the Hadith means; he who introduced some good innovation into religion of Islam then the innovator and the followers would earn equal reward without their rewards being diminished in any way. There is Hadith in which Hazrat Umar (radiallah ta’ala anhu) gathered the companions under leadership of one Qari and remarked this was an excellent innovation: "I went out in the company of 'Umar bin Al-Khattab one night in Ramadan to the mosque and found the people praying in different groups. A man praying individually, or a man (i.e. Imam) praying with a small group behind him. So Umar said, in my opinion I would better collect these [people] under the leadership of one Qari. So, he made up his mind to congregate them behind Ubai bin Ka'b. Then on another night I went again in his company and the people were praying behind their reciter. On that, 'Umar remarked: هَذِهِ الْبِدْعَةُ نِعْمَ عُمَرُ قَالَ (i.e. What an excellent innovation this is) but the prayer which they do not perform, but sleep at its time is better than the one they are offering.' He meant the prayer in the last part of the night. [in those days] people used to pray in the early part of the night." [Ref: Bukhari, B32, H227] This statement of Hazrat Umar (radiallah ta’ala anhu) goes to establish that religion of Islam has place for praiseworthy innovations on basis of which he declared his innovation as excellent. Q13: Hadith records Prophet (sallallahu alayhi wa aalihi was’sallam) stated regarding newly invented innovations: « من أحدث في أمرنا هذا ما ليس منه فهو ردٌّ» Translation: "Whoever innovates something in this matter of ours (i.e. Allah and RasoolAllah) that is not part of it, will have it rejected." [Ref: Muslim, B18, H4266] In another Hadith it is stated: « وَمَنْ عَمِلَ عَمَلًا لَيْسَ عَلَيْهِ أَمْرُنَا فَهُوَ رَدٌّ » Translation: “He who does an act which we (i.e. Allah and RasoolAllah) have not commanded, will have it rejected (by Allah).” [Ref: Muslim, B18, H4267] It is apparent from both these Ahadith that all ‘praiseworthy’ innovated practices will be rejected by Allah (subhanahu wa ta’ala) yet you say they will be rewarded. Could you explain this contradiction? Answer: You have misunderstood the Ahadith of Prophet (sallallahu alayhi wa aalihi was’sallam). Suppose Yoga is made part of Islam as means of worshipping Allah (subhanahu wa ta’ala). Would this be valid form of worship in religion of Islam? Will Yoga be accepted by Allah (subhanahu wa ta’ala) and rewarded? Yoga is not Islamicly accepted mode of worship nor it was sanctioned by Allah (subhanahu wa ta’ala) and whosoever worships Allah (subhanahu wa ta’ala) employing it, will have his worship rejected. Rejected on the basis that Yoga is not from the Sunnahs of Prophet (sallallahu alayhi wa aalihi was’sallam) nor it is from commandments of Allah (subhanahu wa ta’ala). Regarding which is not from commandments of Allah (subhanahu wa ta’ala) nor from not his Sunnahs, Prophet (sallallahu alayhi wa aalihi was’sallam) has said: “He who does an act which we (i.e. Allah and RasoolAllah) have not commanded, will have it rejected (by Allah).” [Ref: Muslim, B18, H4267] "Whoever innovates something in this matter of ours (i.e. Allah and RasoolAllah) that is not part of it, will have it rejected." [Ref: Muslim, B18, H4266] Now coming to the praiseworthy innovated practices, as stated earlier are composed of acts of worship such as performing of optional prayers, recitation of Quran, supplication, and fasting. In addition, they consist of acts of charity, distribution of food, and are educational. All this is established from the Quran and Hadith, and many are Sunnahs of Prophet (sallallahu alayhi wa aalihi was’sallam) hence they will not be rejected and will be rewarded because these are good deeds. Allah (subhanahu wa ta’ala) says: “Indeed, this Qur'an guides to that which is most suitable and gives good tidings to the believers who do righteous deeds that they will have a great reward.” [Ref: 17:9] “They believe in Allah and the Last Day, and they enjoin what is right and forbid what is wrong and hasten to good deeds. And those are among the righteous.” [Ref: 3:114] The Saliheen (i.e. righteous) are told of good return from Allah (subhanahu wa ta’ala): “Those who have believed and done righteous deeds - a good state is theirs and a good return.” [Ref: 13:29] Allah (subhanahu wa ta’ala) states those who do good Allah (subhanahu wa ta’ala) will not darken their faces nor they will be humiliated and they are people of paradise: “For them who have done good is the best [reward] and extra. No darkness will cover their faces, nor humiliation. Those are companions of paradise; they will abide therein eternally.” [Ref: 10:26] The reward on good deeds is promised by Allah (subhanahu wa ta’ala) and he has promised entry into paradise for those who do good. The innovations which are composed of acts of worship, charity, Islamic education are good deeds and will be rewarded and will be accepted in light of Quranic teaching. Q14: If one abstains from praiseworthy innovated practices is one sinful? Answer: The innovated practices such as celebration of birthday of Prophet (sallallahu alayhi wa aalihi was’sallam), wide range of Esal Al Sawab (i.e. sending of reward) practices, under various names/labels, all are optional. If one does not take part in them there is no blame of sin upon an individual. Q15: If one believes the indicated innovated practices are reprehensible is this sinful? Answer: Islam judges based on content and not on the label. These practices are made up of worship, charity and various other Sunnahs. Therefore to consider these practices sinful/blameworthy is to consider the Islamic acts of worship, charity and Sunnahs of Prophet (sallallahu alayhi wa aalihi was’sallam) as sinful/blameworthy. If one consider these innovated practices reprehensible/sinful due to his ignorance and lack of knowledge, without understanding what the implications of his belief are then one is heretic. If one fully understands the implications of his belief and deems the entire praiseworthy innovation as blameworthy/sinful. Including name and the components which make praiseworthy innovation as whole, such as acts of worship, charity and Sunnahs of Prophet (sallallahu alayhi wa aalihi was’sallam) then the person is guilty of disbelief, which invalidates belief in Islam. Q16: Salafism judges on label and based on the contents of practice. Both the name and components of practice have to be explicitly stated for it to be permissible. Hence if the name of practice is not found in the Quran and Hadith then according to Salafi methodology the practice is [reprehensible] innovation. How do you respond to this line of argument? Answer: Technically permissibility is not judged on explicit mention of name and methodology of an innovated practice. Explicit name and methodology of a practice is requested when one has to establish if a practice is Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam) or not. Anyone asking for explicit evidence of name as well as methodology of an innovated practice to establish permissibility is foolish and unqualified to issue a judgment on aspects related to Islam. If permissibility is established based on name and the content then note that name of Sahih of Imam Bukhari (rahimullah alayhi ta’ala) has not been mentioned in Quran or in any Hadith and nor there is any explicit named reference for any other Hadith book. Should we prohibit the reading of Ahadith books because these collections are [reprehensible] innovations and warn people against reading these Ahadith books just on the basis that names of these Ahadith collections have not been stated in Ahadith of Prophet (sallallahu alayhi wa aalihi was’sallam)? [3] The label in Islam is not essential for establishing permissibility but the components which make a practice are essential for permissibility. Moving on, Allah (subhanahu wa ta’ala) states in Quran regarding the Christian monks that they invented monasticism: “Then We sent following their footsteps Our messengers and followed [them] with Jesus, the son of Mary, and gave him the Gospel. And We placed in the hearts of those who followed him compassion and mercy, and monasticism which they innovated We did not prescribe it for them except [that they did so] seeking the approval of Allah. But they did not observe it with due observance. So We gave the ones who believed among them their reward, but many of them are defiantly disobedient.” [Ref: 57:27] Allah (subhanahu wa ta’ala) goes on to state, the monks invented it to please Allah (subhanahu wa ta’ala) but they did not act upon their innovation as they should have. From among those who practiced monasticism and believed in the message of Prophet Isa (alayhis salaam) were rewarded by Allah (subhanahu wa ta’ala). This interpretation is supported by Hadhrat Ibn Abbas (radiallah ta’ala anhu): “(Then We caused Our messengers) one after the other (to follow in their footsteps) to follow Noah and Abraham from their respective offspring; (and We caused Jesus, son of Mary, to follow) these Messengers, (and gave him the Gospel, and placed compassion and mercy) towards each other (in the hearts of those who followed him). (But monasticism they invented) they built monasteries and cloisters to escape the sedition of Paul, the Jew. (We ordained it not for them) We did not enjoin monasticism upon them. (Only seeking Allah's pleasure) they did not invent it except to seek Allah's good pleasure, (and) had We enjoined it upon them (they observed it not with right observance) they would not have given it its right due. (So We give those of them who believe) among the monks (their reward) double for their faith and worship; these are the ones who did not contravene against the religion of Jesus. 24 among these were in the Yemen and when they heard of the Prophet (pbuh) they believed in him and joined his religion, (but many of them) of the monks (are evil-livers) disbelievers, these are the ones who went against the religion of Jesus.” [Ref: Tafsir Ibn Abbas, 57:27] This goes on to establish that the name and the practice of monasticism was innovated by the followers of Prophet Isa (alayhis salaam) but Allah (subhanahu wa ta’ala) still rewarded those who engaged in monasticism and still believed in teaching of Prophet Isa (alayhis salaam). Here we have approval of a practice which was not taught by Prophet Isa (alayhis salaam) with name or by method and yet those who adhered to it were rewarded. So based on this precedent we can judge that teaching of a practice by name is not fundamental to establish legitimacy. The verse establishes that if a practice (i.e. monasticism) is not taught [by name or methodology] neither prohibited [by name or methodology] and it is invented to please Allah (subhanahu wa ta’ala) and observed correctly the reward will be granted by Allah (subhanahu wa ta’ala). Q17: Allah (subhanahu wa ta’ala) has stated the religion of Islam has been completed: “This day I have perfected for you your religion and completed My favor upon you and have approved for you Islam as religion. But whoever is forced by severe hunger with no inclination to sin - then indeed, Allah is Forgiving and Merciful.” [Ref: 5:3] Prophet (sallallahu alayhi wa aalihi was’sallam) has stated: "Whoever innovates something in this matter (i.e. religion) of ours (i.e. Allah and RasoolAllah) that is not part of it, will have it rejected." [Ref: Muslim, B18, H4266] The religion of Islam has been perfected and this means nothing else is required for guidance other than what is revealed by Allah (subhanahu wa ta’ala) and Prophet (sallallahu alayhi wa aalihi was’sallam) has informed that innovation would be rejected. Considering this evidence, how can it be correct to believe that one can introduce a practice into Islam which would be rewarded? Answer: Messenger (sallallahu alayhi wa aalihi was’sallam) has stated: “He who introduced some good Sunnah (i.e. practice) in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect.” [Ref: Muslim, B34, H6466] Therefore one cannot negate the permissibility of reward worthy innovations into Islam and to negate it is heretical and an innovation. Indeed the religion of Islam has been perfected and completed. One must understand that religion of Islam was perfected and completed with the Hadith which states an individual who introduces into Islam a good Sunnah will earn equal reward to those who follow his innovation. The perfection of Islam is not harmed by introduction of good Sunnahs into Islam and if it was affected in any way then the Messenger of Prophet (sallallahu alayhi wa aalihi was’sallam) would not have stated contrary to it. Innovations are recognized as later additions and it known that they were/are not part fundamental Islam which Prophet (sallallahu alayhi wa aalihi was’sallam) taught in his life time. It is also understood that these are not compulsory nor Sunnahs of Prophet (sallallahu alayhi wa aalihi was’sallam). Q18: Now question is, why are they said to be part of Islam when it is given that they are not part of [fundamental teaching of] Islam which Prophet (sallallahu alayhi wa aalihi was’sallam) taught? Answer: Answer to this question has got to do with [logical] semantics therefore it is important one understands the forthcoming point properly. In Arabic language if something (i.e. y) attaches to a part then y would be referred as the part with which it is attached. As an example, Arabs say, his head turned grey, and by this the implied meaning is, his hair turned grey. Even Prophet (sallallahu alayhi wa aalihi was’sallam) used this method. A sign of judgment day is that thigh/leg would speak to a person. Note: the mobile phone is placed in trouser pockets hence it refers to it. Wahhabi sect’s true followers known as ISIS have called their Khariji state as an Islamic state. Question is why have they named it Islamic state? Did Allah (subhanahu wa ta’ala) label it ISIS in His book? Or did Allah (subhanahu wa ta’ala) permit the bloodshed, rape, pillage and destruction of lands of Muslims in His book? Or did Allah (subhanahu wa ta’ala) appoint Abu Bakr Al Baghdadi as Khalifah in His book? So why is it labelled Islamic State of Iraq and Syria? What is Islamic about it? A supporter of these people would argue it is called Islamic because it is based on precepts of Islam. [4] Demonstration of this principle is also obvious in regards to Qadiyanism also known as Ahmadiyyah. Qadiyaniyyah believe in Mirza Ghulam Ahmad (lanatulillah) as Prophet and therefore are out of fold of Islam. Technically Qadiyanism is an independent religion. Yet they are counted amongst the deviants sects of Islam and example of this is at IslamQA Wahhabi website. From these examples we have a principle, y which is connected to or based on z is considered part of z. Using the principle we come to understanding that, innovations are said to be part of Islam because they are based on teaching of Islam and connected to teaching of Islam due to practices which make up an innovation. Hence it is clear that praiseworthy innovations are not part of fundamental Islam which Prophet (sallallahu alayhi wa aalihi was’sallam) taught but are said to be part of Islam because the foundation of activities is from Islam. Hence these innovated practices do not go against the belief that Islam is perfected and completed. Q19: And what need is there for [praiseworthy] innovations when all that we need to enter paradise is what Prophet (sallallahu alayhi wa aalihi was’sallam) taught? Answer: It must be said that the book of Allah (subhanahu wa ta’ala) and the Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam) is enough for guidance and success in this earthly life and in hereafter. Q20: So then there is no need for [praiseworthy] innovations, is it? Answer: Note, all praiseworthy innovations are composed of Sunnahs of Prophet (sallallahu alayhi wa aalihi was’sallam). Sunnahs of Prophet (sallallahu alayhi wa aalihi was’sallam) are an example of good deed which he has set to follow, and evidence of this is: "Indeed, in the Messenger of Allah, a good example [of deeds] has been set for the one who seeks Allah, and the Last Day, and [for one who] thinks constantly about Allah." [Ref: 33:21] Emulating Sunnahs of Prophet (sallallahu alayhi wa aalihi was’sallam) itself is a good deed and Sunnahs of Prophet (sallallahu alayhi wa aalihi was’sallam) are good deeds with which Allah (subhanahu wa ta’ala) is pleased with. Prophet (sallallahu alayhi wa aalihi was’sallam) has stated that Muslims should do good deeds properly, sincerely and moderately, evidence of it is this: “Narrated Aisha: The Prophet said, "Do good deeds properly, sincerely and moderately, and receive good news, because one's good deeds will not make him enter Paradise." [Ref: Bukhari, B76, H474] Also in another Hadith he instructed to do good deeds within ones capacity because Allah (subhanahu wa ta’ala) rewards without tiring, and following Hadith is evidence: “Do [good] deeds within your capacity because Allah never gets tired of giving rewards till you get tired of doing good deeds." [Ref: Bukhari, B21, H251] Sunnahs of Prophet (sallallahu alayhi wa aalihi was’sallam) are part of praiseworthy innovations and his Sunnahs are examples of good deeds, and we are instructed to do good deeds. There is no fundamental need for praiseworthy innovations but these innovations serve an important purpose and that is of accumulating good deeds. Q21: Is there a Shar’ri obligation to act on these [praiseworthy] innovations? Answer: There is absolutely no Shar’ri obligation upon any Muslim to take part in praiseworthy innovations. These praiseworthy innovations are optional practices if practiced then praiseworthy innovations bring reward if avoided bring no blame. Q22: So when there is no need for praiseworthy innovations, nor there is any Shar’ri obligation to act on them, and we can go to paradise without engaging in these [praiseworthy] innovations then why should we create them and why would Prophet (sallallahu alayhi wa aalihi was’sallam) create room for[praiseworthy] innovations? Answer: I will begin by answering your last question first. Allah (subhanahu wa ta’ala) and his beloved Prophet (sallallahu alayhi wa aalihi was’sallam) were aware that no religion remains pure and eventually the teachings of Prophets are distorted as time progresses. As such principles were introduced into Islam and part of these principles is principle of good innovation in Islam being rewarded, and bad innovations being sinful. Based on which his followers can take part in reward worthy practices that emerge after him and discard the sinful innovations. Coming to your first question, even though Muslims do recognize the concept of introducing praiseworthy innovations into Islam yet we do not introduce praiseworthy innovations into Islam at will. If we acted on the principle as given by Prophet (sallallahu alayhi wa aalihi was’sallam) then there would have been countless praiseworthy innovations composed of Sunnahs of Prophet (sallallahu alayhi wa aalihi was’sallam). So even we the Muslims recognize the need to holding to Islam which Prophet (sallallahu alayhi wa aalihi was’sallam) taught in his life time and understand there is no need for praiseworthy innovations. Incase a praiseworthy innovation is introduced we judge based on the principle which Prophet (sallallahu alayhi wa aalihi was’sallam) taught and as a matter of principle we do not reject praiseworthy innovations because Prophet (sallallahu alayhi wa aalihi was’sallam) has told of reward for engaging in them. In short, we should not introduce praiseworthy innovations and our focus should be the fundamental Islam which Prophet (sallallahu alayhi wa aalihi was’sallam) taught. If a praiseworthy innovations is introduced then as Muslims we should not oppose it because as told by Prophet (sallallahu alayhi wa aalihi was’sallam), it is reward worthy. Q23: Coming to those [praiseworthy] innovations which have been passed on by our ancestors such as celebrating the birthday of Prophet (sallallahu alayhi wa aalihi was’sallam). Why is so much emphasis put on these [praiseworthy] innovations? Answer: The Khawarij oppose the Muslims because they deem the praiseworthy innovations to be reprehensible innovations and tell Muslims that if they engage in the praiseworthy innovations they will burn in hell. Yet Prophet (sallallahu alayhi wa aalihi was’sallam) has told of equal reward for the one who introduces and those who follow his footsteps. Allah (subhanahu wa ta’ala) states: “You are the best nation produced [as an example] for mankind. You enjoin what is right and forbid what is wrong and believe in Allah.” [Ref: 3:110] One can forbid wrong in three ways, use physical force, speak out against it, or declare it in heart to be wrong. Note, the Khawarij prohibit praiseworthy innovations and declare them as sinful and this is wrong because they oppose what Prophet (sallallahu alayhi wa aalihi was’sallam) taught.[5] We are obliged by the verse of Quran to forbid the Khawarij from declaring something good to be sinful. So we the Muslims speak out against the heretical methodology of Khawarij and their heretical understandings. Sign of best nation from mankind is that they enjoin what is good and we also partake in the right/good innovations because taking part in such innovations also a form of opposition to the Khawarij. Q24: How can the dispute about [praiseworthy] innovations be resolved in your understanding? Answer: Idealistic absolute reconciliation is not possible between the Muslims and Khawarij due to fundamental differences in methodology. If Khawarij accept that the words of Prophet (sallallahu alayhi wa aalihi was’sallam) have jawami al kalim (i.e. short phrase bearing widest meanings) nature and if their understanding of Ahadith on subject of innovation is corrected then the dispute with Khawarij can be resolved in favor of Muslims. Q25: You don’t believe the definitions of innovation have something to do with the differences? Answer: The Muslims divide innovation into two major categories: praiseworthy and blameworthy. Praiseworthy is which is based on teaching of Quran and Sunnah, and blameworthy is which contradicts the teaching of Allah (subhanahu wa ta’ala) and RasoolAllah (sallallahu alayhi wa aalihi was’sallam). Muslim scholars also purposed the definition of innovation which now is bench mark of Khawarij. In this methodology of innovation anything which is not supported from teaching of Prophet (sallallahu alayhi wa aalihi was’sallam) with explicit or implied evidence was an innovation. Note in their terminology when a practice is declared as an innovation, it means reprehensible innovation, and praiseworthy innovations were declared as Sunnahs in this methodology.[6] The Khawarij removed condition of implicit evidence (i.e. Ijthadi evidence) and made explicit evidence as the criteria for judging permissibility especially against Muslims. Therefore with minor adjustments this definition can be reconciled with Islamic methodology but in Khariji belief system there is no room for introducing good Sunnah into Islam hence the definition will not be altered to conform to definition of early Islamic scholarship. The difference in definitions of innovations by itself is really significant. The understanding of Ahadith relating to subject of innovation is cause of these definitions and depending on how Ahadith are understood the definition and principles surrounding are derived. So for correct definition the proper understanding of Ahadith relating to subject of innovation is fundamental requirement. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi Footnotes: - [1] “Jabir b. Abdullah said: When Allah's Messenger (may peace he upon him) delivered the sermon, his eyes became red, his voice rose, and his anger increased so that he was like one giving a warning against the enemy and saying: "The enemy has made a morning attack on you and in the evening too." He would also say: "The Last Hour and I have been sent like these two." And he would join his forefinger and middle finger; and would further say: "The best of the speech is embodied in the Book of Allah, and the best of the guidance is the guidance given by Muhammad. And the most evil affairs are their innovations; and every innovation is misguidance." He would further say: I am more dear to a Muslim even than his self; and he who left behind property that is for his family; and he who dies under debt or leaves children (in helplessness), the responsibility (of paying his debt and bringing up his children) lies on me." [Ref: Muslim, B4, H1885] - [2] "And whoever introduces an ضَلاَلَةٍ بِدْعَةَ (i.e. reprehensible innovation) with which Allah is not pleased nor His Messenger then he shall receive sins similar to whoever acts upon it without that diminishing anything from the sins of the people.” [Ref: Tirmadhi, B29, H2677] - [3] Please note, permissibility is stated to be only established if name and content both are stated if one of the two is missing then according to Salafi methodology the innovated practice is [reprehensible] innovation. - [4] Note, these people have nothing do with religion of Islam. Wahhabi’s are all upon the methodology of Khawarij and about Khawarij Prophet (sallallahu alayhi wa aalihi was’sallam) said they are people of Kufr. - [5] “That is because they opposed Allah and His Messenger. And whoever opposes Allah - then indeed, Allah is severe in penalty.” [Ref: 59:4] “Do they not know that whoever opposes Allah and His Messenger - that for him is the fire of Hell, wherein he will abide eternally? That is the great disgrace.” [Ref: 9:63] - [6] Not Sunnah in meaning of Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam) but Sunnah in meaning of good reward worthy Sunnah: “He who introduced some good Sunnah (i.e. practice) in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect.” [Ref: Muslim, B34, H6466]

کتاب: تبلیغی جماعت احادیث کی روشنی میں مصنف: رئیس التحریر علامہ حضرت ارشد القادری رحمۃ اللہ علیہ Tableegi-Jamat.pdf

Introduction: Subject of Prophet (sallallahu alayhi wa aalihi was’sallam) being appointed on the station of Shahid (i.e. Hadhir & Nazir) is a controversial one. Muslims believe Prophet (sallallahu alayhi wa aalihi was’sallam) is witness to actions of Jinn and mankind due to his appointment but the antagonists disbelieve in what Allah (subhanahu wa ta’ala) revealed about his station of Shahid. As such they argue against Muslims with their own evidences to refute Islamic belief. Potent Argument Against Hadhir Nazir: One of the antagonists during a with a Muslim presented the following verse of Quran: “Have you not considered that Allah knows what is in the heavens and what is on the earth? There is no private conversation between three but that He is the fourth of them, nor are there five but that He is the sixth of them, and no less than that and no more than that except He is with them wherever they are. Then He will inform them of what they did, on the Day of Resurrection. Indeed Allah is, of all things, Knowing.” [Ref: 58:7] On basis of this he argued; if there is a private conversation between three then fourth is Allah (subhanahu wa ta’ala) and if the meeting is between five participants then sixth is Allah (subhanahu wa ta’ala). Now if Prophet (sallallahu alayhi wa aalihi was’sallam) was also witness to actions of Jinn-kind and mankind then the verse should have amounted to mean: If the meeting is between three fourth is Prophet (sallallahu alayhi wa aalihi was’sallam) and fifth is Allah (subhanahu wa ta’ala). Or it should have amounted to: When the secret meeting is between five participants then sixth is Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) and seventh is Allah (subhanahu wa ta’ala). He also argued that the verse of Quran states: “… and no less than that and no more than that ...” therefore there can be no less present listeners nor greater than the mentioned in the verse. Hence Prophet (sallallahu alayhi wa aalihi was’sallam) is not Hadhir Nazir because if he was Hadhir Nazir then he would be fourth and Allah (subhanahu wa ta’ala) would be fifth yet the verse states, no less than that and no more. The Methodology To Be Employed: The argument, there cannot be more or less listeners to a private meeting except those who are present and Allah (subhanahu wa ta’ala) will be dealt first. Then subject of other listeners listening to secret meeting will be discussed and if Allah (subhanahu wa ta’ala) permitted position of Muslims will established in light of Quran and Hadith. Interpreting No Less Than That And No More Than That Part Of Verse: Allah (subhanahu wa ta’ala) stated: “There is in no private conversation between three but that He is the fourth of them, nor are there five but that He is the sixth of them …” Note the verse uses three and five as an example to illustrate the point. Then Allah (subhanahu wa ta’ala) states: “… and no less than that and no more than except that He is with them wherever they are.” The meaning of this part of verse can be best explained as following: If there are two people engaged in secret meeting third would be Allah (subhanahu wa ta’ala). Note, two is less than three and less than five hence the following verse applies to it: “… and no less than that (i.e. three and five) and no more than that except He is with them wherever they are.” If there are six people engaged in a secret meeting than seventh would be Allah (subhanahu wa ta’ala). Note, six is more than three and more than five hence the following part applies to it: “… and no less than that and no more than that (i.e. three and five) except He is with them wherever they are.” Or suppose, four people are in a secret meeting than fifth is Allah (subhanahu wa ta’ala). In this example four is greater than three and less than five hence following applies to it: “… and no less than that (i.e. five) and no more than that (i.e. three) except He is with them wherever they are.” Meaning Of Verse In Simple Words And Its Implications: Allah (subhanahu wa ta’ala) states: “There is no private conversation between three [people] but that He is the fourth of them, nor are there five [engaged in secret counsel] but that He is the sixth of them, and no less than that [i.e. three and five people] and no more than that [three and five people] except He is with them wherever they are.” [Ref: 58:7] After interpretation of this verse it should be evident to Muslims; the opponent of Muslims misconstrued the verse to mean that there cannot be more or less participant listeners to secret meeting. The verse merely means if there are more or less than three or five people engaged in secret meeting Allah (subhanahu wa ta’ala) is also part of it. The fundamental point of the verse is that Allah (subhanahu wa ta’ala) is fully aware of the secret meetings of people, as stated here: “Know they not that Allah knows their secret ideas, and their secret counsels, and that Allah is the All-Knower of the unseen.” [Ref: 9:78] Angels Also Are Part Of Secret Meetings: Allah (subhanahu wa ta’ala) stated: “Have you not considered that Allah knows what is in the heavens and what is on the earth? There is in no private conversation between three but that He is the fourth of them, nor are there five but that He is the sixth of them, and no less than that and no more, except that He is with them wherever they are. Then He will inform them of what they did, on the Day of Resurrection. Indeed Allah is, of all things, Knowing.” [Ref: 58:7] Now read the following verse in which Allah (subhanahu wa ta’ala) stated: “And indeed [appointed] over you are keepers. Noble and recording they know whatever you do.” [Ref: 82: 10/12] In another verse of Quran Allah (subhanahu wa ta’ala) states: “[Remember] that the two receivers (recording angels) receive (each human being), one sitting on the right and one on the left (to note his or her actions).” [Ref: 50:17] In light of these two verses it is evident that the people present in the secret counsel, and Allah (subhanahu wa ta’ala), and the recording angels are witness to the events of secret counsels. This deduction is clearly stated in another verse of Quran: “Or do they think that We hear not their secrets and their private counsels and Our messengers are by them to record.” [Ref: 43:80] Potent Response To Potent Argument: It is clear that in a secret counsel apart from the, human participants, angels and Allah (subhanahu wa ta’ala) are aware of the proceedings. Yet Allah (subhanahu wa ta’ala) has stated: “There is in no private conversation between three but that He is the fourth of them, nor are there five but that He is the sixth of them, and no less than that and no more, except that He is with them wherever they are.” This verse excludes the mention of angels being first hand witness to events of secret meeting. Hence question begs to be asked is the verse comprehensively stating who the witnesses to events of meeting or not? Of course not, the verse merely is stating that Allah (subhanahu wa ta’ala) is witness to the events of secret meetings without excluding others. Hence this verse of Quran cannot be used to refute Islamic belief of Hadhir Nazir because Allah (subhanahu wa ta’ala) has stated: "O Prophet! Truly We have sent you as a Witness, a Bearer of Glad Tidings, and Warner." [Ref: 33:45] In another verse Allah (subhanahu wa ta’ala) has stated: "We have sent to you an apostle to be a witness concerning you, even as We sent an apostle to Pharaoh." [Ref: 73:15] Hadith of Prophet (sallallahu alayhi wa aalihi was’sallam) states that he has been sent as a Prophet to entire mankind: “… concise but comprehensive in meaning; I have been helped by terror (in the hearts of enemies): spoils have been made lawful to me: the earth has been made for me clean and a place of worship; I have been sent to all mankind and the line of prophets is closed with me.” [Ref: Muslim B4, H1062] Hence he is witness upon entire mankind and he will be called as a witness to bear witness against the nations of previous Prophets because he is a witness: “One day We shall raise from all Peoples a witness against them, from amongst themselves: and We shall bring you as a witness against these (people): and We have sent down to thee the Book explaining all things, a Guide, a Mercy, and Glad Tidings to Muslims.” [Ref: 16:89] The verse in discussion does not state Prophet (sallallahu alayhi wa aalihi was’sallam) is witness nor does it exclude witnessing of Prophet (sallallahu alayhi wa aalihi was’sallam). Just like it does not include/exclude the angels witnessing the deeds and recording in the book of deeds. We as Muslims affirm both because these are established with other verses of Quran. Conclusion: Opponent of Islam had misconstrued the meaning of verse and arrived at the understanding; none apart from the participants of secret meeting and Allah (subhanahu wa ta'ala) witness the events but contrary to this distorted understanding of verse it is established from explicit teaching of Quran that angels and Prophet (sallallahu alayhi wa aalihi was'sallam) are witness upon deeds of mankind. Due to witnessing angels write the deeds of mankind and Jinn-kind into book of deed, and Prophet (sallallahu alayhi wa aalihi was'sallam) observes the deeds, and will be called as a witness on day of judgment. Wama Alayna Ilal Balaghul Mubeen. Muhammed Ali Razavi

koi bhai is poster ka jawab de de , mumkin hoto isk jawab me poster bna kr de deyn

aik wahabi ne nabi pak ko Allah rab'ul'izat ki trf se atta krda ilm par aitraz kiya hai kiya Nabi Pak Sallallahu Alaihi WaSallam har qaum har mulq ki zuban se waqif the ? hawalajat k sath mukamal jawab atta farma deyn

Introduction: Prophet (sallallahu alayhi wa aalihi was’sallam) has reportedly stated, one who introduces into Islam a good Sunnah he/she will be rewarded and those who act on this good Sunnah will also receive equal reward, Hadith: “He who introduced some good practice in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect.” [Ref: Muslim, B34, H6466] From the literal reading of the words of Prophet (sallallahu alayhi wa aalihi was’sallam) it is clear that it is permissible to introduce into Islam good Sunnahs/Biddahs and to follow them. If it was impermissible to introduce good Sunnahs/Biddahs into Islam then Prophet (sallallahu alayhi wa aalihi was’sallam) would not have told of reward. The Muslims believe the literal implications of this Hadith and accept all interpretations that can be derived according to historical context. Prophetic teaching is that Prophet (sallallahu alayhi wa aalihi was’sallam) has been granted ‘Jawami Al Kalim’ meaning the ability to express vast meanings in few sentences. Hence the multiple interpretations of this Hadith are in agreement with this nature of prophetic words hence all are valid. Now, the opponents of religion of Islam argue against the literal implications and interpret the Hadith in historical context in order to negate the understanding of Muslims. Their understanding is; in a gathering where people are reluctant to give charity, one who gives charity and those who follow his example all will receive equal reward. Readers should note, this is article is continuation of response given to brother Sa’id Imtiaz, here and here. Evidence For Validity Of Holding To Literal Meaning Of Prophetic Words: Hadith records Prophet (sallallahu alayhi wa aalihi was’sallam) gave following instruction to a group of Sahabah after returning from the battle of Al Ahzab: “None of you Muslims should offer the Asr prayer but at Banu Quraiza's place.” While they were travelling toward the tribe of Quraiza the Hadith records: “The Asr prayer became due for some of them on the way.” This divided the companions into two groups, one group said: “We will not offer it till we reach it, the place of Banu Quraiza.” While the other group said: “No, we will pray at this spot, for the Prophet did not mean that for us.” The Hadith goes on to record that the difference of opinion was brought to attention of Prophet (sallallahu alayhi wa aalihi was’sallam) who did not rebuke either group: “Later on it was mentioned to the Prophet and he did not berate any of the two groups.” [Ref: Bukhari, B59, H445] Position Of Both Group Of Companions On This Matter: The first group acted on the literal instructions of Prophet (sallallahu alayhi wa aalihi was’sallam) and did not perform Asr prayer. They second group of companions via Ijtihad came to conclusion that Prophet (sallallahu alayhi wa aalihi was’sallam) was not preventing them from performing Asr prayer on the way but he was instructing them to travel quickly and reach the destination before Asr prayer and then perform the Asr prayer. So they realized they will not reach destination before the Asr prayer time expires and worship of Allah (subhanahu wa ta’ala) is more important then reaching a destination quickly hence they decided to perform the prayers on the way: “… (Some) people being afraid that the time for prayer would expire, said their prayers before reaching the street of Banu Quraiza.” [Ref: Muslim, B19, H4374] The other group they said: “We will not offer it till we reach it, the place of Banu Quraiza.” [Ref: Bukhari, B59, H445] “We will not say our prayer except where the Messenger of Allah has ordered us to say it even if the time expires.” [Ref: Muslim, B19, H4374] This establishes one group of companions held to literal instructions and made no Ijtihad hence did not perform prayers on the way to destination and also establishes one group of companions did engage in Ijtihad and performed prayers on the way to said destination. Reaction Of Prophet (sallallahu alayhi wa aalihi was’sallam) To This Difference: Hadith of Bukhari and Muslim record the following words regarding this difference of opinion between the companions: ”When he learned of the difference in the view of the two groups of the people, the Messenger of Allah did not blame anyone from the two groups.” [Ref: Muslim, B19, H4374] “Later on it was mentioned to the Prophet and he did not berate any of the two groups.” [Ref: Bukhari, B59, H445] Prophet (sallallahu alayhi wa aalihi was’sallam) not correcting any group indicates both groups of companions were correct in their approach because Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said: “Whoever among you sees an evil action, and he is able to change it with his hand, then change it with his hand (by taking action); if he cannot, (do so) with his tongue then with his tongue (by speaking out); and if he cannot then with his heart (by hating it and feeling that it is wrong), and that is the weakest of faith.” [Ref: Ibn Majah, B5, H1275] Disobedience to command of Prophet (sallallahu alayhi wa aalihi was’sallam) is form of Munkir (i.e. evil/wrong) hence Prophet (sallallahu alayhi wa aalihi was’sallam) would have clearly pointed out the error of Ijtihad if there was any. Therefore the conclusion both groups were correct in their understanding is established. The Principle Derived From Incident Of Banu Quraiza: From this historical event it is established; literal implications of prophetic words and interpreted implications derived using tool of Ijtihad are both be correct. If any of the two interpretations of prophetic words was in contradiction with Prophet’s (sallallahu alayhi wa aalihi was’sallam) teaching he would have corrected the wrong party. An important point, both groups were correct hence Prophet’s (sallallahu alayhi wa aalihi was’sallam) methodology is of literal and reinterpretation. Hadith Of Good Sunnah In Light Of Approved Methodologies: Understanding the prophetic words literally and acting upon them as Prophet (sallallahu alayhi wa aalihi was’sallam) instructed is established. Also reinterpreting the words of Prophet (sallallahu alayhi wa aalihi was’sallam) in light of other evidence is also established. The following prophetic words now can be understood according Prophet’s (sallallahu alayhi wa aalihi was’sallam) approved methodologies: “He who introduced some good practice in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect.” [Ref: Muslim, B34, H6466] The literal reading of Hadith establishes reward for introducing good Sunnahs/Biddahs into Islam and which is akin to establishing permissibility of introducing good Sunnahs/Biddah into Islam. The reinterpreting methodology establishes reward for engaging in prophetic Sunnahs which people are reluctant to practice and this is akin to granting permission for engaging in prophetic Sunnahs which people are reluctant to engage. Conclusion: Prophetic words are according to ‘Jawami Al Kalim’ nature hence they can be interpreted differently depending on the evidence. From the Hadith of Bani Quraiza it was deduced that Prophet (sallallahu alayhi wa aalihi was’sallam) approved the actions of two groups of companions who differed over the meaning of prophetic words. One group held to the literal meaning of words while the other reinterpreted the words and came to different understanding. As a result one group did not perform their prayers until they reached their destination while the other performed it on the way to destination. In context of objective of this article it is important to point out; the Muslims in regards to the Hadith of good Sunnah hold to the literal meaning and consider it permissible to create good Sunnah/Biddahs and introduce them into Islam with hope of gaining reward from Allah (subhanahu wa ta’ala), while accepting the interpretation presented by opponents of Islam. It is important to point out, we the Muslims accept the interpretation of Hadith in discussion but not their understanding of; it is not permitted to introduce good innovations into Islam.

Introduction: According to the principles of Ahle Sunnat Wal Jammat innovative practices which are based on Sunnahs of Prophet (sallallahu alayhi was’sallam) are praiseworthy innovations for which there will be reward from Allah (subhanahu wa ta’ala) if they are followed by people. Especially if the innovative practices are combinations of acts of worship[1], combines acts of charity[2] and serves as a means of spreading Islamic knowledge. The Khawarij and those influenced by Kharijite definition of innovation, oppose the Muslims and hold to position; every practice, festivity, custom, which was [not mentioned explicitly by name and method of enacting it was not taught and] not sanctioned by Prophet (sallallahu alayhi was’sallam) is [reprehensible] innovation. Every Innovation Is Misguidance They Say: Commonly the following Ahadith are quoted by opponents to refute position of Ahle Sunnat, the Ahadith: “Avoid novelties, for every novelty is an innovation, and every innovation is an error." [Ref: Abu Dawood, B40, H4590] “And the most evil affairs are the innovations; and every innovation is error." [Ref: Muslim, B4, H1885] From lingustic point of view anything which did not exist in the time of RasoolAllah (sallallahu alayhi was’sallam) would be innovation. From Shar’i perspective innovation is everything which contradicts principles of deen and which is not sanctioned by deen, Ahadith establish this: “He who did any act for which there is no sanction from our behalf, that is to be rejected.” [Ref: Muslim, B18, H4267] "If somebody innovates something which is not in harmony with the principles of our religion, that thing is rejected." [Ref: Bukhari B49, H861] “He who innovates things in our affairs for which there is no valid (reason) and these are to be rejected.” [Ref: Muslim, B18, H4266] Therefore from Shar’i perspective innovation is every newly-invented belief, action, object which goes against the principles of Deen and is not in harmony with teaching of Deen. Hence every such novelty is innovation and every such innovation is an misguidance, and every such misguidance takes to hellfire. To argue every innovation is misguidances without restricting ‘every’ to specific type of innovation [which I have defined above] would establish contradiction between the Ahadith of Prophet (sallallahu alayhi was’sallam). Prophet (sallallahu alayhi was’sallam) has reportedly said: “He who introduced some good practice in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect.”[Ref: Muslim, B34, H6466] “He who called (people) to righteous (i.e. innovation), there would be reward (assured) for him like the rewards of those who adhered to it, without their rewards being diminished in any respect.” [Ref: Muslim, B34, H6470] If every innovation was misguidance which took to hell then why would he inform the companions of reward for introducing good practices in Islam! This evidence supports the understanding that ‘every’ is not unrestricted but restricted to particular type of innovation [which contradicts the principles of Deen and which has no sanction in Deen]. Therefore the understanding of Ahle Sunnat Wal Jammat about the newly-invented practices is correct because neither of these practices in reality and in essence contradict any aspect of Deen. Instead these customs, practices, festivities, in essence contained acts of worship, charity, and serve as platform for spread of Islamic knowledge hence they accord the Prophetic guidelines. Heretics Advance A New Argument: The opponents of Ahle Sunnat Wal Jammat have advanced a new argument; there is no good innovation even if the people something good in some innovative custom, practice or festivity. There this argument is based on th following Hadith: “Abdullaah Ibn 'Umar (radi allahu anhu) said, "Every innovation is misguidance, even if the people see it as something good."[3] Presenting their position in bit more detail; any innovated festivity, custom, practice, even if it contains acts of worship, charity, and is source of Islamic education, even then it is still a innovation. Despite all these it is without any goodness it and is misguidance which takes to hell fire. The simple response to this argument is; innovation in Shari’a is defined as acts, beliefs or activities which contradicts and go against the principles of Deen, and which has no sanction in deen, therefore such innovations are misguidance even if the people see good in them. Hadhrat Abu Bakr Disagrees And Then Agrees With Hadhrat Umar: After the death of Prophet (sallallahu alayhi was’sallam) there was mass apostasy from Islam. Hadhrat Abu Bakr (radiallah ta’ala anhu) decided to take action against the apostates. The result was numerous battles fought in Arabian Peninsula which are now known as ‘Apostasy Wars’. During one such battle the Muslim army fighting Musailma the Liar had suffered major causualties including seventy companions who had memorized the Quran. After this battle Hadhrat Umar (radiallah ta’ala anhu) visited Hadhrat Abu Bakr (radiallah ta’ala anhu) and said: "Casualties were heavy among the Qurra' of the! Qur'an (i.e. those who knew the Qur'an by heart) on the day of the Battle of Yalmama, and I am afraid that more heavy casualties may take place among the Qurra' on other battlefields, whereby a large part of the Qur'an may be lost. Therefore I suggest, you (Abu Bakr) order that the Qur'an be collected." In response to this suggestion Hadhrat Abu Bakr said: “Umar, "How can you do something which Allah's Apostle did not do?" Hadhrat Umar (radiallah ta’ala anhu) responded by saying: "By Allah, that is a good project.” The Hadith continues to narrate words of Hadhrat Abu Bakr (radiallah ta’ala anhu): "`Umar kept on urging me to accept his proposal till Allah opened my chest for it and I began to realize the good in the idea which `Umar had realized." Upon realizing the importance of preserving the Quranic script Hadhrat Abu Bakr (radiallah ta’ala anhu) called Hadhrat Zaid bin Thabit (radiallah ta’ala anhu). After narrating the discussion between him and Hadhrat Umar (radiallah ta’ala anhu) he said to him: “You are a wise young man and we do not have any suspicion about you, and you used to write the Divine Inspiration for Allah's Messenger. So you should search for (the fragmentary scripts of) the Qur'an and collect it in one book.” Hadhrat Zaid bin Thabit (radiallah ta’ala anhu) then said to Hadhrat Abu Bakr (radiallah ta’ala anhu): "How will you do something which Allah's Messenger did not do?" Hadhrat Abu Bakr (radiallah ta’ala anhu) replied to him by saying: "By Allah, it is a good project.” Hadhrat Zaid bin Thabit (radiallah ta’ala anhu) further narrated: “Abu Bakr kept on urging me to accept his idea until Allah opened my chest for what He had opened the chests of Abu Bakr and `Umar.”[4] Investigating The Incident In Light Of Teaching Of Islam: Hadhrat Abu Bakr (radiallah ta’ala anhu) refused to carry out something which Prophet (sallallahu alayhi was’sallam) did not do himself, citing the very same reason. Why would Hadhrat Abu Bakr (radiallah ta’ala anhu) refused to collect the Quranic script? Was the mentioned reason: “Umar, "How can you do something which Allah's Apostle did not do?" the only reason on basis of which he refused or is there more to it? There is more going then what meets the eye. Hadhrat Abu Bakr (radiallah ta’ala anhu) must have been aware of the following Hadith of Prophet (sallallahu alayhi was’sallam): “It was narrated from Abdullah bin Mas'ud that the Messenger of Allah said: "Verily there are two things - words and guidance. The best words are the words of Allah, and the best guidance in the guidance of Muhammad. Beware of newly-invented matters, for every newly-invented matter is an innovation and every innovation is a going-stray.” [Ref: Ibn Majah, B1, H46] And the following Hadith specificly refers to leaders of Muslims: “It was narrated from ‘Abdullah bin Mas’ud that the Prophet said: “Among those in charge of you, after I am gone, will be men who extinguish the Sunnah and follow innovation. They will delay the prayer from its proper time.” I said: “O Messenger of Allah, if I live to see them, what should I do?” He said: “You ask me, O Ibn ‘Abd, what you should do? There is no obedience to one who disobeys Allah.” [Ref: Ibn Majah, B24, H2865] Hence his reluctance was based on the understanding that if he collects the Quran in a book format then he would be introducing a reprehensible innovation.[5] Hadhrat Umar (radiallah ta’ala anhu) was aware of the Ahadith known to Hadrat Abu Bakr (radiallah ta’ala anhu) and he also knew that Hadhrat Abu Bakr (radiallah ta’ala anhu) is also familiar with the following Hadith: "The Messenger of Allah said: 'Whoever introduces a good practice that is followed, he will receive its reward and a reward equivalent to that of those who follow it, without that detracting from their reward in their slightest. And whoever introduces a bad practice that is followed, he will receive its sin and a burden of sin equivalent to that of those who follow it, without that detracting from their burden in the slightest.'" [Ref: Ibn Majah, B1, H203] Hence he responded to Hadhrat Abu Bakr (radiallah ta’ala anhu) by saying: "By Allah, that is a good project.” [Ref: Bukhari, B61, H509] Afterwards Hadhrat Zaid bin Thabit (radiallah ta’ala anhu) questioned the collection of Quran and after much effort he was convinced that collection of Quran into book format was a good act. Responding To - Every Innovation Misguidance Even If Good: Hadhrat Abu Bakr (radiallah ta’ala anhu), Hadhrat Umar (radiallah ta’ala anhu) and Hadhrat Zaid bin Thabit (radiallah ta’ala anhu) agreed to do something which Prophet (sallallahu alayhi was’sallam) did not instruct or himself did. They saw good in collecting the Quran into book format after initial resistance. After realizing the suggestion of Hadhrat Umar (radiallah ta’ala anhu) is a good suggestion and collection of Quran as a book is a good thing both companions agreed to carry out this task. If the following Hadith is taken literally then collection of Quran was misguidance even though three companions saw good in it : "Every innovation is misguidance, even if the people see it as something good." Hadhrat Umar (radiallah ta’ala anhu) restarted a practice which all the companions stopped because Prophet (sallallahu alayhi was’sallam) stopped it. Hadhrat Umar (radiallah ta’ala anhu) collected all the people in Masjid under one Qari and remarked: “… 'Umar remarked, 'What an excellent innovation this is; but the prayer which they do not perform, …”[6] This indicates Hadhrat Umar (radiallah ta’ala anhu) introduced a innovation. Now if it is accepted that Prophet (sallallahu alayhi was’sallam) had performed Taraweeh prayers and Hadhrat Umar (radiallah ta’ala anhu) was merely reviving the Sunnah of Taraweeh prayers. Then the innovation is reintroducing something which Prophet (sallallahu alayhi was’sallam) stopped (– i.e. Taraweeh under one Imam). Based on the literalism of the Hadith if every innovation is misguidance despite one seeing goodness it the innovation then Hadhrat Umar’s (radiallah ta’ala anhu) excellent innovation was misguidance. A Fair Argument Against Injustice Of Heretics: If a innovation is good by its nature even though Prophet (sallallahu alayhi was’sallam) did not do and which companions did not do then that innovation will remain a good innovation even if the people don’t see good in it. Especially if the innovation is based on the principle of worship and principle of charitiable deeds. The goodness of acts, beliefs, practices, customs, festivities, is judged on the criteria if the asal (i.e. foundation) is found in Quran/Sunnah. The praiseworthy innovations which Hadhrat Umar (radiallah ta’ala anhu) suggested he will be rewareded, according to following Hadith: : “He who introduced some good practice in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect.”[Ref: Muslim, B34, H6466] The misguidance of acts, beliefs, practices, customs, festivities, is determined by if the activities/beliefs contradict the Quran and Sunnah. If a festivity, custom, practice, act is against the explicit Shar’i injunctions then such will remain misguidance even if the people see good in it. To sum it all, any innovation which contradicts any principle or teaching of Islam, a act which was not sanctioned in deen, and for which there was no valid reason then such innovations are misguidance even if the people see something good in them. Conclusion: Every innovation is not evil because Prophet (sallallahu alayhi was’sallam) has informed of reward for those who innovate good practices. Secondly if every innovation was misguidance or error even if the people see something good in it then compilation of Quran and Hadhrat Umars’s (radiallah ta’ala anhu) collecting the people of Masjid under one Qari would be without any good and a misguidance. Not just the literalist understanding of the Hadith contradicts another Hadith which states one who innovates praiseworthy practice for him there is reward and those who follow the invented practice get equale amount of reward. Hence the meaning of Hadith is; every innovation which contradicts principles of Islam and contains acts which are not from Sunnah nor does it have a valid reason then such innovation is misguidance and without goodness. This explanation of the Hadith in the light of other Ahadith detracts nothing from position of Ahle Sunnat but rather defends and supports it. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi. Footnotes: - [1] Such as performing of Nawafil, recitation of Quran, invoking Allah (subhanahu wa ta’ala) in dua. - [2] Such as inviting the poor as well as family members and then for sake of Allah’s (subhanahu wa ta’ala) pleasure provide them with food. - [3] Related: by Ad-Darimee, Abu Shamaah (no. 39), Ibn Nasr in as-Sunnah (no. 82), al-Laalikaa'ee in Sharh Usoolul-Ftiqaad (no. 126) & Sharh I'tiqad Ahl as-Sunnah (1/92), and by al-Bayhaqee in al-Madkhal (no. 191). Its authentic; Ahkaam al-Janaa'iz (258) and Islah al-Masajid (13). Salim Al-Hilaali said: "Its isnaad (chain of narration) is as authentic as the sun!" - [4] “Narrated Zaid bin Thabit: Abu Bakr As-Siddiq sent for me when the people! of Yamama had been killed (i.e., a number of the Prophet's Companions who fought against Musailama). (I went to him) and found `Umar bin Al- Khattab sitting with him. Abu Bakr then said (to me), "`Umar has come to me and said: "Casualties were heavy among the Qurra' of the! Qur'an (i.e. those who knew the Qur'an by heart) on the day of the Battle of Yalmama, and I am afraid that more heavy casualties may take place among the Qurra' on other battlefields, whereby a large part of the Qur'an may be lost. Therefore I suggest, you (Abu Bakr) order that the Qur'an be collected." I said to `Umar, "How can you do something which Allah's Apostle did not do?" `Umar said, "By Allah, that is a good project. "Umar kept on urging me to accept his proposal till Allah opened my chest for it and I began to realize the good in the idea which `Umar had realized." Then Abu Bakr said (to me). 'You are a wise young man and we do not have any suspicion about you, and you used to write the Divine Inspiration for Allah's Messenger. So you should search for (the fragmentary scripts of) the Qur'an and collect it in one book)." By Allah If they had ordered me to shift one of the mountains, it would not have been heavier for me than this ordering me to collect the Qur'an. Then I said to Abu Bakr, "How will you do something which Allah's Messenger did not do?" Abu Bakr replied, "By Allah, it is a good project." Abu Bakr kept on urging me to accept his idea until Allah opened my chest for what He had opened the chests of Abu Bakr and `Umar. So I started looking for the Qur'an and collecting it from (what was written on) palmed stalks, thin white stones and also from the men who knew it by heart, till I found the last Verse of Surat at-Tauba (Repentance) with Abi Khuza`ima Al-Ansari, and I did not find it with anybody other than him. The Verse is: 'Verily there has come unto you an Apostle (Muhammad) from amongst yourselves. It grieves him that you should receive any injury or difficulty..(till the end of Surat-Baraa' (at-Tauba) (9.128-129) Then the complete manuscripts (copy) of the Qur'an remained with Abu Bakr till he died, then with `Umar till the end of his life, and then with Hafsa, the daughter of `Umar.” [Ref: Bukhari, B61, H509] - [5] There can be absolutely no other reason to refuse to collect the Quran in a single book format apart from being responsible for introducing a reprehensible innovation. There could be no other motive for Hadhrat Abu Bakr (radiallah ta’ala anhu) and Hadhrat Zaid bin Thabit (radiallah ta’ala anhu) to question and argue against the suggestion. If they didn’t fear introducing innovation then did they fear the kids will learn the Quran? Or did they fear that by making the Quran available in written form will result in education of everyone? Common sense dictates their fears was that they may be guilty of introducing innovation into deen and their reasoning was simple; Prophet (sallallahu alayhi was’sallam) did not do it so why should I/we? I can almost hear Hadhrat Abu Bakr (radiallah ta’ala anhu) and Hadhrat Zaid bin Thabit (radiallah ta’ala anhu) saying to Hadhrat Umar(radiallah ta’ala anhu); if there was any goodness in it then Messenger (sallallahu alayhi was’sallam) would have instructed us to carry out the task in his life time. - [6] “Abdur Rahman bin 'Abdul Qari said: "I went out in the company of 'Umar bin Al-Khattab one night in Ramadan to the mosque and found the people praying in different groups. A man praying alone or a man praying with a little group behind him. So, 'Umar said, 'In my opinion I would better collect these (people) under the leadership of one Qari (Reciter) (i.e. let them pray in congregation!)'. So, he made up his mind to congregate them behind Ubai bin Ka'b. Then on another night I went again in his company and the people were praying behind their reciter. On that, 'Umar remarked, 'What an excellent Bid'a (i.e. innovation in religion) this is; but the prayer which they do not perform, but sleep at its time is better than the one they are offering.' He meant the prayer in the last part of the night. (In those days) people used to pray in the early part of the night." [Ref: Bukhari, B32, H227]

The following discussion took place here: #1 (please click to view the thread). The discussion on Hadhir Nazir (i.e. Shahid/Witnessing) of Prophet (sallallahu alayhi was'sallam) branched into two discussions. The main Urdu discussion was between learned and honourable brother Khalil Rana and our equally learned and honourable brother Saeedi and our Deobandi antagonist, Haq3909. May Allah reward both of them for their effort and elevate their ranks, Ameen, and guide brother Haq3909 to the understanding of Islam, Ameen. The English discussion was between my self and Mr Haq3909. It is essential that some back ground information is provided so readers have a beginning point and clear image from which they can begin with. The objective is not to gloss over my personal faults and highlight Mr Haq3909's faults but merely to represent both understands as neutrally as possible. Allah (subhanahu wa ta'ala) states that Prophet (sallallahu alayhi was'sallam) has been sent as a Shahid (i.e. Witness or Hadhir & Nazir) and in another verse it states he has been sent as a Shahid upon you (i.e. Muslims/Mankind). The Deobandi's and Wahhabi's believe Prophet (sallallahu alayhi was'sallam) is not a seeing/hearing type of Shahid. Instead he will bearing witness on the day of judgment on events which he has not seen/heard but has been informed in the Quran by Allah (subhanahu wa ta'ala) that following things have taken place. On the opposite the Ahle Sunnat Wal Jammat all over the world believe that Prophet (sallallahu alayhi was'sallam) was sent as a Shahid upon us therefore he is hearing/seeing type of witness and he will bear witness to events which he has seen/heard. From this main disagreement other understands branch of but it is not important to point them out because the readers will get to read them as the discussion develops. Here I will be quoting all the material quoted by brother Haq3909 and material which is written by me in response to him. Note at the end of it each post will have a blue number if you click on that it will take you to the original post and you can verify yourself if the material is quoted honestly and truthfully. I would advise the readers to note which out of us two has actually answered the points and who has avoided answering the crucial aspects of the discussion. At the end of dicussion there will be oppurtunity for the readers to question myself and Mr Haq3909. Note I will explicitly state when the dicussion comes to an end so until then avoid commenting. As addition of others commenting will only make the dicussion more complex and difficult for the readers to follow the dicussion. In time of this fitna and lack of knowledge it is important that readers have easy access to knowledge and something easy figure out. Please the end abstain from commenting, thank you. Please Note Where Ever Mr Haq3909 Lacked Decency To Format His Response Appropriately I Would Be Formatting The Response On His Behalf. If I Reference A Post Number Please Note This Number Is Refering The Posts In The Original Thread And Not This Thread. Muhammad Ali Razavi.

Deobandi molvi taqi usmani ki kitab say leay is iqtabaas mai yei ta'assur dainay ki koshish ki gae hai kay deobandi molvi zikr e Rasool alaihislam aur zikr e meelad sharif kay munkir nahee yei mahaz tohmat aur ilzam hai..

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as salam alaikum is poster mai jo hawalay hain un kay scan pages darkar hain jazak Allah

ایصال ثواب کی نیت سےکونڈۓکی نیاز کااھتمام کرناجائز ھے. [فتاوی رشید احمد گنگوئی] <کتاب> فتاوئ رشیدیہ ۱۱۹ scan page required

muttafiq alai ulama jaisay Imam e Azam alaihirRahma aur deegar ulama nay is baray mai jo likkha hai us kay scans and references yaha share karain . deonbadi fatwas about yazeed jazak Allah