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Introduction: Muslims believe Prophet (sallallahu alayhi wa aalihi was’sallam) will bear witness on the day of judgment regarding actions of earlier and his own Ummah. This belief is based on established teaching of Quran; Prophet (sallallahu alayhi wa aalihi was’sallam) has witnessed the all the events regarding which he will bear witness and has been sent as a Shahid (i.e. witness). And this understanding is based on principle; a true witness is one who has witnessed with eyes/ears regarding the event/incident regarding which he/she is called to bear witness. In contrast to Islamic teaching Khawarij believe indeed Prophet (sallallahu alayhi wa aalihi was’sallam) is Shahid but he will bear witness after being informed by others what had/has transpired before/after him. In other words they believe he is Shahid without being first hand witness, or without actually witnessing anything. Failed Attempt To Seduce Prophet Yusuf (alayhis salam): Allah (subhanahu wa ta’ala) states; Prophet Yusuf (alayhis salam) was lured to home by a woman who wished to engage with him in illicit sexual activity: “And the woman in whose house he was, allured him not to restrain himself and she closed all the doors - and said, "Come! It is you I address!"; he said, "(I seek) The refuge of Allah - indeed the governor is my master - he treats me well; undoubtedly the unjust never prosper." [Ref: 12:23] Realising the intent of her Prophet Yusuf (alayhis salam) hurriedly made his way to exist the room and she chased after him in an attempt to prevent him from leaving: “And they both raced towards the door, and the woman tore his shirt from behind, and they both found her husband at the door; she said, "What is the punishment of the one who sought evil with your wife, other than prison or a painful torture?" [Ref: 12:25] Wife of the man claimed Prophet Yusuf had attempted to seduce her but Prophet Yusuf (alayhis salam) stated it was the woman who made attempt on him: “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. And if his shirt is torn from behind, then the woman is a liar and he is truthful.” [Ref:Kunz Ul Iman, 12:26/27, by Imam Ahmad Raza rahimullah, link] There was a witness observing the events unfold. Some commentators based on Athar (i.e. statements of companions) said the witness was a child in cradle. And another group based on Athar also stated there was a righteous adult with beard who witnessed the events. And due to exceptional wisdom suggested the Kamees (i.e. shirt) is checked as mentioned in the verse. And if it was a child in the cradle then it suggests Allah (subhanahu wa ta’ala) defended His Nabi by giving a child ability to speak, wisely.[1] Note this established the innocense of Prophet Yusuf (alayhis salam): “So when the governor saw his shirt torn from behind, he said, "Indeed this is a deception of women; undoubtedly the deception of women is very great." [Ref: 12:27] And later she admitted her guilt and established Prophet Yusuf’s (alayhis salam) innocense: “The king said: "O women! What was your role when you tried to entice Yusuf?" They answered: "Purity is to Allah! We did not find any immorality in him." [And] Said the wife of the governor: "Now the truth is out; it was I who tried to entice him, and indeed he is truthful." [Ref: 12:51] Alhasil a child/adult bore witness in defence of Prophet Yusuf (alayhis salam) but there was no other witness, and therefore he suggested the investigation method. This incident establishes a true witness, a witness who had seen the events unfold, bore witness in defence of Prophet Yusuf (alayhis salam), and suggested how the innocence of Prophet Yusuf (alayhis salam) can be established. Establishing Islamic belief; a true witness is one who has witnessed the event regarding which he/she bears witness about. Prophet Yusuf Allegedly Devoured By Wolf: Step brothers of Prophet Yusuf (alayhis salam) were jealous; their father loved Prophet Yusuf (alayhis salam) and his younger brother more then them so they schemed to do away with Prophet Yusuf (alayhis salam). And to carry out their plan they came to their father and requested Prophet Yusuf (alayhis salam) is sent with them. Prophet Yaqoob (alayhis salam) anticipated their plan and foretold them the excuse they would employ. But reluctantly sent his beloved son Prophet Yusuf (alayhis salam) with brothers. And they decided to lower him in a water well instead of killing him. And a caravan traveling for Egypt came and found Prophet Yusuf (alayhis salam) in the well and pulled him out of well and sold him in Egypt as slave. After lowering him in the well they returned to their father weeping claiming a wolf devoured Prophet Yusuf (alayhis salam). Years later Prophet Yusuf had been appointed care taker of resources in Egypt to manage famine and his brothers came to Egypt to buy supplies. He recognised them and told his brothers to bring his blood brother (i.e. Yameen, Binyamen Jewish texts) if they want any supplies. They returned to their father and told him; the supplies were denied to us. When they returned with Yameen Prophet Yusuf (alayhis salam) instructed a measuring-cup is concealed Yameen’s supplies. Command was given to search all present and measuring-cup was found in Yameen’s belongings. And the step-brothers witnessed; measuring-cup was discovered from belongings of Yameen. He was detained and his brothers were told Yameen is theif and he will become a slave. Their eldest brother refuse to leave Egypt instructed them to tell their father what they witnessed: "Return to your father and then say, ‘O our father! Indeed your son has stolen; we were witness only to what we know and we were not guardians of the unseen.’” [Ref: 12:81] And to convince their father they said to Prophet Yaqub (alayhis salam): “And ask the township in which we were, and the caravan in which we came; and indeed we are truthful." [Ref: 12:82] Alhasil underlined verse establishes the principle; a true witness is one who has gained knowledge with his/her own eyes/ears. In other words, a true witness is one who has seen/heard the events regarding which he/she gives testimony. Coming back to the story when the step-brithers of Prophet Yusuf (alayhis salam) returned to their native lands Prophet Yaqoob (alayhis salam) did not believe them. He instructed them to return and search for Prophet Yusuf (alayhis salam) his brother Yameen, and the eldest brother who remained in Egypt due to fear of disappointing his father. The step-brothers returned to Egypt for supplies and Prophet Yusuf (alayhis salam) introduced himself to them and told them to take his shirt and to place it on face of their father, and bring his family with them to Egypt. They did as they were instructed, and Prophet Yaqoob (alayhis salam) met with Prophet Yusuf (alayhis salam), and thanked Allah (subhanahu wa ta’ala). Prophet Isa (alayhis salam) Witness Over His Ummah: At present Catholics, Protestant, with exception of Jehovah’s Witnesses, all churches believe Prophet Isa (alayhis salam) is god incarnate. But in Arabian Peninsula existed a sect of Christianity which had taken Prophet Isa (alayhis salam) and his mother as gods. This sect is called Collyrdianism. Historian Edward Gibbons has mentioned them in his history, The History Of The Decline And Fall Of … stated Collyrdians had given goddess status to Marry. Epiphanious the Bishop of Salamis in his Panarion written around period of 375 AD mentions a sect in Arabian held belief; Mary is goddess. With regards to belief of these people, on the judgment day, Allah (subhanahu wa ta’ala) will enquire from Prophet Isa (alayhis salam): “And when Allah will say: “O Esa, the son of Maryam! Did you say to the people, ‘Appoint me and my mother as two Gods, besides Allah?” And he will respond to Allah (subhanahu wa ta’ala) in state of humility and submission: “He will say: “Purity is to You! It is not proper for me to say something for which I do not have right. If I have said it then surely You know it; You know what lies in my heart, and I do not know what is in Your knowledge; indeed You only know all the hidden.” [Ref: 5:116] Prophe Isa (alayhis salam) further added:“I said not to them except what You commanded me; to worship Allah, my Lord and your Lord. And I was a Shahid over them as long as I was among them; but when You took me up, You were the Observer over them, and You are, over all things Shahid.” [Ref: 5:117] By saying; I was Shahid upon my followers when I was present (i.e. Hadhir) amongst them, he is implying; when I was not present amongst them I was not Shahid over them, and due to my absence and not being Shahid over them I have no knowledge of events that transpired after me. Alhasil this verse indicates; to be a Shahid (i.e. witness) one must be Hadhir (i.e. present) amongst people regarding whom one has to bear witness. And if one is not Hadhir he cannot bear witness [nor he should be held responsible]. And fundamental requirement for a present and true Shahid is first hand witnessing, with eyes and ears. This verse establishes Islamic teaching belief; a true Shahid is one who is Hadhir and has seen/heard the events regarding which he is to bear witness with his own eyes and ears. Conclusion: In the teaching of Quran, one who is Hadhir, and one who has seen the events unfold, with his own eyes, and heard the sounds relating to events, with his own ears, is a a true Shahid. And from this it is clear those who say Prophet (sallallahu alayhi wa aalihi was’sallam) will bear witness regarding the events mentioned in Quran and Ahadith after being informed by others are accusing the Prophet (sallallahu alayhi wa aalihi was’sallam) of lieing and giving testimony even though he does not fullfil the criteria of true Shahid. This Quranic evidence belies their misguided belief; Prophet (sallallahu alayhi wa aalihi was’sallam) will be presented on judgment day as a witness who has not seen/heard anything regarding which he will bear witness. How do they believe he was sent as a Shahid when they believe for him no quality of Shahid? An equivlent example would be Qadiyani’s believing in Quranic word Khatm [Un Nabiyeen] without believing it means last/final. By ascribing to it another meaning and negating its known/established meaning one is guilty of not believing in word Khatm [Un Nabiyeen] even though the person may claim to believe. And one who believes as such is not from Muslims. Alhasil in light of difference between understanding of Muslims and Khawarij it is required to establish; a true witness bearing witness about an event must be an actual hearing/seeing type of witness. And an individual who bears witness to events not witnessed by him/her as a first hand witness is not a true witness but a liar. And neither does Allah (subhanahu wa ta’ala) accept false testimoney nor will His Messenger (sallallahu alayhi wa aalihi was’sallam) will bear false witness. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi Footnotes: - [1] “And a witness of her household bore witness (saying): "If it be that his shirt is torn from the front...'' not from the back, ”… then her tale is true …“, that he tried to commit an illegal sexual act with her. Had he called her to have with him and she refused, she would have pushed him away from her and tore his shirt from the front, “But if it be that his shirt is torn from the back, then she has told a lie and he is speaking the truth!” Had Yusuf run away from her, and this is what truly happened, and she set in his pursuit, she would have held to his shirt from the back to bring him back to her, thus tearing his shirt from the back. There is a difference of opinion over the age and gender of the witness mentioned here. ‘Abdur-Razzaq recorded that Ibn `Abbas said that, “… and a witness of her household bore witness …”, "was a bearded man,'' meaning an adult male. Ath-Thawri reported that Jabir said that Ibn Abi Mulaykah said that Ibn Abbas said, "He was from the king's entourage.'' Mujahid, Ikrimah, Al-Hasan, Qatadah, As-Suddi, Muhammad bin Ishaq and others also said that the witness was an adult male. Al-Awfi reported that Ibn Abbas said about Allah's statement, “… and a witness of her household bore witness …”, "He was a babe in the cradle. '' Similar was reported from Abu Hurayrah, Hilal bin Yasaf, Al-Hasan, Sa`id bin Jubayr and Ad-Dahhak bin Muzahim, that the witness was a young boy who lived in the Aziz's house. Ibn Jarir At-Tabari preferred this view.” [Ref: Tafsir Ibn Kathir, 12:26, link]

Quran reading android is an Islamic app that helps the Muslims world wide to learn Quran with English translation, transliteration and audio recitation. The app teaches you how to learn quran e karem with tajweed with the help of translation, transliteration of each surah and audio recitation. Main Features including: It include all 114 surahs of Quran with proper surahs recitation Translation: of Quran in almost all languages the whole Quran translated to bahasa Indonesia, deutsch, English, espanol, Francis, italiano, اردو, 简体中文, فارسی. Transliteration: feature of Quran helps you to learn proper pronunciation of each word in no time MP3 Audio whole Quran with verse by verse audio recitation to download anywhere anytime to listen the soulful recitation of Quran by famous reciters. Go to option: Helps the use to move to particular ayah aur surah of the Quran Sajda Section: to help the users to know the 14 significant places of when to bow down Any surah of the Holy Quran can be searched easily which makes it convenient for the users to search any desire surah of Quran. Bookmark feature of the app helps the user to restore the recitation where the user has left lastly Additional feature of learn tajweed has incorporated for the users to learn the proper tajweed of each Arabic word with audio recitation. -Introduction to tajweed and why is important to learn an understand -Mukhraj ul Haroof are all those alphabets which are the basics to pronounce each Arabic alphabet -Components of tajweed include all those important signs which are important to learn for proper pronunciation of Quran. -Rules of Tajweed to shield you against the mistake which most of the Muslims commit whilst recitation as they are not aware of the basics of Tajweed of Quran e Hakeem. Download this beneficial App and learn quran Tajweed with proper rules to grasp the divine virtues! Jazak’Allah!

Learn Arabic is an educational tool which is designed for the beginners who want to learn Arabic language. It has all the features which can help a person to learn Arabic with English translation and mp3 audios. It has some additional amazing features which are quite helpful for those who want to travel and want to do job in Middle East. Features embedded are: All Arabic alphabets Arabic words to learn Arabic dictionary Arabic conversations and their English translations with mp3 audios Arabic for Urdu speakers Download this easy to use App especially for the Urdu speakers who are keen to learn Arabic. Download for free Now

Asslam o Allaikum ! Ramadan 2016 is coming and it is the month of Quran in which the Holy Book was revealed on Prophet S.A.W. Therefore, I request you all to please recite, read, and listen Quran in this Ramadan as much as you can. It is a blessing as well if you read with Translation. I have a suggestion, you just install this android application in your phone and simply start reading Quran on your Android Phone. Jaza k Allah Install Quran with Urdu Translation App

Assalam u Alikum all muslim brothers. Tafseer e Naeemi Volume 6 Page number 110 may yay ibarat moujood h.Ismay Allama Naeem nay Durood e Ibrahimi ko namaz k ilawa Na Jaiz or gunah kaha h.Iss ka jawab dain or wazahat karain.

Salah is the obligatory ritual, which is compulsory to establish hence has declared one of the significant pillar to strengthen faith and devotion with the Mighty Lord. Apart from the obligatory prayers there are some voluntary prayers entailing double virtues and are source of redemption for the Muslims. In Hadith, it is stated that Allah will ask from His angels, on Judgment day that: “Look at My slave’s prayer, is it complete or lacking?’ If it is complete, it will be recorded as complete, but if it is lacking, He will say, ‘Look and see whether My slave did any voluntary (Nawafil) prayers.’ If he had done voluntary prayers, He will say, ‘Complete the obligatory prayers of My slave from his voluntary prayers.” [sunan Abu Dawud] Aforementioned Hadith is the best proof towards establishment of voluntary prayers out of which Tahajud is considered the most virtuous and divine in sight of Allah. Tahajud Prayers in Islam: Tahajud prayers are offered in the last thirst part of the night once get up after taking some sleep as the mandatory condition for the establishment of this Salah is to sleep and then wake up. It is the time when Allah descends down from heaven on earth and asks His followers to invoke Him for He is much near than a jugular vein. Hadith narrates: “Our Lord descends to the lowest heaven during the last third of the night, inquiring: 'Who will call on Me so that I may respond to him? Who is asking something of Me so I may give it to him? Who is asking for My forgiveness so I may forgive him?” [sahih Bukhari] How to Offer Tahajud Prayers: This voluntary prayer may be performed from 2 Raka’ah to 12 depending on one’s will power. It was Allah’s Apostles Sunnah to offer eleven Raka’ah during Tahajud prayers with long extended prostration in it where one can easily perform fifty Quranic verses in it. Whilst sleeping in one cozy bed it is difficult to wake up and offer Salah for the sole pleasure of Allah. Those are indeed the people near and dear to Allah and they are awarded with their true deeds and great status. Quran states: “And those who spend [part of] the night to their Lord prostrating and standing (in prayer).” [Quran, 25: 64] Desirable form of Worship: Night prayers and worship is otherwise a desirable form of worship in sight of Allah. The third form of night is the time when Allah is all near to His servant and hears to what he wishes. During the day when one is absorbed in all daily activities, one is distracted by surroundings and cannot concentrate on supplication. In night when everything is serene enough then a worshipper can perform obligation in full devotion. As Hadith narrates: “Be vigilant in standing up [in prayer] at night, for it was the practice of the pious before you. It is a means of gaining proximity to Allah, expiation for transgressions and a barrier from sins.” [Tirmidhi] Source of Expiation from sins: Tahajud Salah has regarded as a source of expiation from sins and warding off satanic influence. Satan is the worst enemy to distract a Muslim from worship and from glorification of lord. While sticking to the ritual of worshipping Satan stays away from those who hold onto Allah and the book of guidance for solace in order to keep one away from worldly pungencies and inner daemons. “ When one wakes up and remembers Allah, one knot is undone; and when one performs ablution, the second knot is undone, and when one prays the third knot is undone and one gets up energetic with a good heart in the morning; otherwise one gets up lazy and with a mischievous heart.” [sahih Bukhari]

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

Surah Waqiah app is the application containing full Surah Waqiah with translation and transliteration of the whole Surah word by word. This app also brings audio recitation of the Surah Waqiah in the voices of the Reciters of Holly Quran Mishary Rashid Al-Afsay, Abdul Rahman Al-Sudais and Saad Al Ghamdi. All Muslims are well known with the pleasant voices of these Reciters. Which listening the recitation of Surah Waqiah in this application brings a sweat and faithful feelings in the hearth of the listener. To download this app with its audio recitation, links are given below. Click Here to Download Surah Waqiah Full with MP3 App for Android Click Here to Download Surah Waqiah Full with MP3 App for iOS Surah Waqiah application brings all these features in one app with full Surah Waqiah. This app brings resources to learn, read and recite Quran Surah. This app also helps in memorization of the Surah while utilizing the audio recitation of the Surah. Audio recitation in this application helps in learning and memorizing Quran surah Waqiah and contains three different audio recitations of the Surah in the voices of the Reciters. Reciter can be chosen from the options given in the setting of application. Transliteration and translation of the Surah Waqiah in this app is provided verse by verse, which helps in understanding the meaning of the words of Surah Waqiah and transliteration leads to the reciting of Surah with proper Tajweed rules of Quran recitations.

Ayatul Kursi app with audio recitation, translation and transliteration is brought and is facilitating the Muslims to learn and recite Quranic Ayah Ayatul Kursi from their smart phones anytime and anywhere. This app will help in reciting and learning recitation of the Ayah and also will help in memorization of the Quranic Ayah Ayatul Kursi. Ayatul Kursi is one of the most reciting Ayah of Holly Quran has numerous rewards and blessings in return of its recitation. Click Here to Download Ayatul Kursi MP3 App for Android Click Here to Download Ayatul Kursi MP3 App for iOS Ayatul Kursi app is very simple and easy to use; this app brings full Quranic Ayah Ayatul Kursi with full audio recitation in voices of the Reciters Abdul Rahman Al-Sudais and Mishary Rashid Al-Afsay. Translation and transliteration of the Ayah is also provided in this application, which can be on and off from the setting option on its reciting page. Both translation and transliteration are in English, which will help in reciting and understanding the meaning of the words of Ayatul Kursi. This application contains setting option where font size, color and style cal also be change among the three options given in this app and background color can also be change from the setting option. Download this application from the links given above and make is an easy way to read and recite Ayatul Kursi from your smart and mobile phones

https://www.youtube.com/watch?v=JB-Ji5FOML0

https://www.youtube.com/watch?v=Z-5RQQ6R5Cc

قرآن کی فصاحت وبلاغت لغت ونحواورعربی ادب کے امام عبدالملک بن قریب بن عبدالملک اصمعی (متوفی ۲۱۶ھ)کہتے ہیں کہ میں نے ایک دیہاتی بچی کو یہ فصیح وبلیغ اشعارکہتے سنا: استغفراللہ لذنبی کلہ قبلت انسانا بغیر حلہ مثل الغزال ناعما فی د لہ فانتصف اللیل ولم اصلہ میں نے کہا:اللّٰہ تجھے مارے !توکس قدر فصیح ہے۔‘‘اس نے جواب دیا:اویعد ہذا فصاحۃ مع قولہ تعالییعنی کیا اس فرمانِ باری تعالیٰ کے سامنے میری اس بات کو فصیح کہاجاسکتاہے؟=]وَاَوْحَیْنَآ اِلٰٓی اُمِّ مُوْسٰٓی اَنْ اَرْضِعِیْہِ فَاِذَا خِفْتِ عَلَیْہِ فَاَلْقِیْہِ فِی الْیَمِّ وَ لَا تَخَافِیْ وَلَا تَحْزَنِیْ اِنَّا رَآدُّوْہُ اِلَیْکِ وَ جَاعِلُوْہُ مِنَ الْمُرْسَلِیْنَ 0(پ۲۰،القصص:۷)ترجمہ:اور ہم نے موسٰی کی ماں کو الہام فرمایاکہ اسے دودھ پلا پھر جب تجھے اس سے اندیشہ ہوتو اسے دریا میں ڈال دے اور نہ ڈراور نہ غم کربیشک ہم اسے تیری طرف پھیر لائیں گے اور اسے رسول بنائیں گے۔‘‘[=میری یہ بات اس کے سامنے ہرگز فصیح نہیں کیونکہ اس ایک آیت میں دو امر ،دونہی،دوخبریں اور دوبشارتیں ہیں ۔ (النکت والعیون،ج۳،ص۲۶۵،تفسیر قرطبی،ج۷،ص۱۹۱) قرآن کریم کے معجزہ ہونے کی جووجوہات ہیں ان میں سے سب سے اعلی اورسب پر مقدم قرآن کریم کی فصاحت وبلاغت ہے …دورِ جاہلیت میں اہل عرب کو فصاحت وبلاغت میں جومقام حاصل تھا وہ کسی دوسری قوم کو نصیب نہیں ہوا…اہم مواقع پر وہ اپنے اس فن کے عجائبات بدیہی طور ظاہر کیا کرتے تھے … مجالس میں فی البدیہ خطبے پڑھ دیاکرتے تھے…کھڑے کھڑے تین تین سو اشعار سنادیاکرتے تھے…میدانِ جنگ میں جب گھمسان کارن پڑتاتوسیف وسنان کی ضربوں کے درمیان رجز پڑھا کرتے تھے…ا س فن سے وہ بزدل کو دلیر ،بخیل کو سخی،ناقص کو کامل،گمنام کو نامور او رمشکل کو آسان کردیتے تھے…جسے چاہتے تعریف کرکے شریف اور ہجو کرکے کمینہ بنادیتے… بغض وکینہ دور کرکے بیگانے کو اپنا بنالیتے… انہیں یقین تھا کہ اقلیم سخن کے مالک اور میدان فصاحت وبلاغت کے شہسوار ہم ہی ہیں …اورانہیں گھمنڈ تھاکہ کوئی کلام ہمارے کلام پرسبقت نہیں لے جاسکتا…کلام کے اس کمال کے باوجودان کی ذاتی ومعاشرتی حالت نہایت ہی دگرگوں تھی …عقائدواعمال دونوں میں افراط وتفریط کا شکار تھے۔کفر وشرک اوربدعملی وبداطواری انتہا کو پہنچی ہوئی تھی …الغرض دن رات بدکاری ،شراب خوری ،جوئے بازی اور قتل وغارتگری میں مشغول رہتے تھے ۔ ایسے حالات میں ضرورت تھی کہ زمین کے اس مرکز میں خدائے وحدہ لاشریک کی طرف سے کوئی کامل وروحانی طبیب مبعوث ہو… چنانچہ ،رب العالمین جل جلالہ نے ان کی طرف ایک کامل واکمل ہستی کو بھیج دیا جوایک کامل کتاب ساتھ لے کر آئی …جس میں قیامت تک ہر زمانے اور ہر قوم کے سارے امراض کا نسخہ کیمیاء درج تھا…امی لقب پانے والی اس کامل ہستی نے اپنی نبوت کے ثبوت میں جو کتاب اہل مکہ کے سامنے پیش کی وہ انہی کی زبان میں تھی …ا ور اسی فن(فصاحت وبلاغت) میں ان سے معارضہ طلب کیا جس میں وہ پوری دنیا کو چیلنج کرتے تھے…اس میں کوئی دورائے نہیں کہ ان لوگوں میں انتہائی فصیح وبلیغ خطباء اور ذہین وفطین شعراموجود تھے مگرجب بطورِ معارضہ ان کے سامنے قرآن کریم پیش کیا گیا تو ان کی عقلیں حیرت کے سمندر میں غرق ہوگئیں …قرآن کریم نے واشگاف لفظوں میں فرمایا: قُلْ لَّئِنِ اجْتَمَعَتِ الْاِنْسُ وَالْجِنُّ عَلٰٓی اَنْ یَّاْتُوْا بِمِثْلِ ہٰذَا الْقُرْاٰنِ لَا یَاْتُوْنَ بِمِثْلِہٖ وَلَوْ کَانَ بَعْضُہُمْ لِبَعْضٍ ظَہِیْرًا 0 (پ۱۵،بنی اسرائیل:۸۸) ترجمہ کنزالایمان:تم فرماؤ اگر آدمی اور جن سب اس بات پر متفق ہوجائیں کہ اس قرآن کی مانند لے آئیں تو اس کا مثل نہ لاسکیں گے اگرچہ ان میں ایک دوسرے کا مددگار ہو۔ پھرلگام کو تھوڑاڈھیلاکرکے فرمایا: قُلْ فَاْتُوْا بِعَشْرِ سُوَرٍ مِّثْلِہٖ مُفْتَرَیٰتٍ وَّ ادْعُوْا مَنِ اسْتَطَعْتُمْ مِّنْ دُوْنِ اللہِ اِنْ کُنْتُمْ صٰدِقِیْنَ 0(پ۱۲،ہود:۱۳) ترجمہ کنزالایمان: تم فرماؤ کہ تم ایسی بنائی ہوئی دس سورتیں لے آؤ اوراللہ کے سوا جو مِل سکیں سب کو بلالو اگر سچے ہو۔ پھرحجت کوپوراکرنے کے لئے دس کے بجائے ایک ہی سورت بناکر لانے کا چیلنج کیا: قُلْ فَاْتُوْا بِسُوْرَۃٍ مِّثْلِہٖ وَ ادْعُوْا مَنِ اسْتَطَعْتُمْ مِّنْ دُوْنِ اللہِ اِنْ کُنْتُمْ صٰدِقِیْنَ0(پ۱۱،یونس :۳۸) ترجمہ کنزالایمان: تم فرماؤتو اس جیسی ایک سورۃ لے آؤ اوراللہ کو چھوڑ کر جو مل سکیں سب کو بُلا لاؤ اگر تم سچے ہو ۔ اور یوں وہ خاتم الانبیاء والمرسلین صلی اللّہ علیہ وسلم مکہ مکرمہ میں مسلسل دس برس کفارومشرکین کو چیلنج کرتے رہے … پھر جب مدینے میں رونق افروز ہوئے تو وہاں بھی دس سال :فَاْتُوْا بِسُوْرَۃٍ مِّنْ مِّثْلِہٖ(پ۱،البقرۃ :۲۳)سے تحدی ومعارضہ کرتے رہے اور ساتھ ہی ساتھ:فَاِنْ لَّمْ تَفْعَلُوْا وَلَنْ تَفْعَلُوْا فَاتَّقُوا النَّارَ الَّتِیْ وَقُوْدُہَا النَّاسُ وَالْحِجَارَۃُ اُعِدَّتْ لِلْکٰفِرِیْنَ(پ۱،البقرۃ :۲۴)سے انہیں چونکاتے ،برانگیختہ کرتے اورڈراتے رہے …غورفرمائیے !جس وقت عرب میں فصاحت وبلاغت اپنے کمال کوپہنچی ہوئی تھی اس زمانے میں فصحاء وبلغاء چھوٹی سے چھوٹی سورت کے معارضہ سے عاجز آگئے … توبعد والوں اور غیر عرب کا عاجز وبے بس ہونا خودہی ثابت ہوگیا…اور یہ رسالت مصطفی کی ایسی ساطع وقاطع دلیل ہے کہ آج 14 سوسال سے زائد کا عرصہ گزر چکا مگرکوئی اس چیلنج کے سامنے نہ ٹھہر سکا اور نہ ہی قیامت تک کوئی اس پر قادر ہوگا۔ اگر ہم کسی انسان کے فصیح وبلیغ کلام کا مطالعہ کریں تو اختلافِ مضامین ،اختلاف احوال اور اختلاف اغراض سے اس کی فصاحت وبلاغت میں فرق ضرور نظر آئے گاجیسے اہل عرب کے جن شعراء اور خطبا ء کی فصاحت وبلاغت میں مثالیں دی جاتی ہیں …ان میں سے کوئی تعریف ومدح بہت بڑھ چڑھ کرہے تو ہجومیں معمول سے زیادہ گرا ہوا اور کوئی اس کے برعکس ہے …کوئی مرثیہ گوئی میں فوقیت رکھتاہے تو غزل میں بھداہے اورکوئی اس کے برعکس ہے…اوریوں ہی کوئی رجز میں اچھا ہے تو قصیدے میں خراب اورکوئی اس کے برعکس …اس تمام کے برعکس قرآن کریم پر غور فرمائیے !اس میں وجوہِ خطاب بھی مختلف ہیں : کہیں قصص ومواعظ ہیں… کہیں حلال وحرام کا ذکر…کہیں اعذاروانذارتو کہیں وعدہ ووعید …کہیں تخویف وتبشیرتو کہیں اخلاق حسنہ کا بیان ہے مگریہ کتاب ہر فن میں فصاحت وبلاغت کے اس اعلی درجے پر فائز ہے جوبشری طاقت سے باہر ہے …یوں تو قرآن کریم کی فصاحت وبلاغت کے سلسلے میں بے شمار واقعات وروایات ہیں ،سردست صرف دوکے ذکر پر اکتفاء کرتاہوں: (۱)…درسِ نظامی (عالم کورس)کے نصاب میں داخل مشہورکتاب سبع معلقات کے فصیح وبلیغ شعراء میں سے ایک حضرت لبید بن ربیعہ رضی اللّٰہ عنہ ہیں ۔ انہوں نے اسلام قبول کیا اور قبول اسلام کے بعد 60سال زندہ رہے …نیز اسلام لانے کے بعد انہوں نے صرف یہی ایک شعرکہا: ماعاتب المرء الکریم کنفسہ والمرء یصلحہ القرین الصالح ٍ ایک دن امیرالمومنین حضرت عمرفاروق رضی اللّٰہ عنہنے ان سے فرمایا:’’اپنے اشعارمیں سے مجھے بھی کچھ سنائو۔‘‘تو انہوںعرض کی: ماکنت لاقول شعرابعد ان علمی اللّٰہ تعالی البقرۃ وال عمران یعنی جب سے اللّٰہ تعالیٰ نے مجھے سورہ ٔ بقرۃ اور سورۂ ال عمران سکھادی ہے میں کوئی شعرنہیں کہتا۔(اسد الغابۃ،ج ۴، ص۵۴۰) (۲)…دورتابعین سے تعلق رکھنے والے فصاحت وبلاغت میں یگانہ روز’’ابن المقفع‘‘ کے متعلق منقول ہے کہ اس نے قرآن کریم کا معارضہ کرنا چاہاتو ایک کلام نظم کیا ، اسے مفصل بنایااور اس کا نام ’’سورتیں‘‘ رکھا… ایک دن وہ کسی مدرسے کے پاس گزراتو اس نے کسی بچے کو قرآن کریم کی یہ آیت طیبہ پڑھتے ہوئے سنا : وَ قِیْلَ یٰٓاَرْضُ ابْلَعِیْ مَآء َکِ وَ یٰسَمَآء ُ اَقْلِعِیْ وَغِیْضَ الْمَآء ُ وَقُضِیَ الْاَمْرُ وَاسْتَوَتْ عَلَی الْجُوْدِیِّ وَقِیْلَ بُعْدًا لِّلْقَوْمِ الظّٰلِمِیْنَ 0 (پ ۱۲،ہود:۴۴) ترجمہ کنزالایمان :اور حکم فرمایا گیا کہ اے زمین اپنا پانی نگل لے اور اے آسمان تھم جا اور پانی خشک کردیا گیا اور کام تمام ہوا اور کشتی کوہِ جودی پر ٹھہری اور فرمایا گیا کہ دور ہوں بے انصاف لوگ ۔ یہ سن کروہ واپس لوٹااورگھر آکر جوکچھ لکھا تھا سب مٹاڈیااور کہا کہ اشہد ان ہذا لایعارض ابدا وماہو من کلام البشر یعنی میں گواہی دیتا ہوں کہ اس کتاب کا معارضہ کبھی نہیں ہوسکتا اور یہ انسان کا کلام نہیں۔(تفسیر الماوردی،ج۱،ص۳۱،المواہب اللدنیۃ مع شرحہ الزرقانی،ج۶،ص۴۴۴)یا اس نے یہ کہا:ہذا کلام لایستطیع احد من البشران یاتی بمثلہ یعنی یہ ایساکلام ہے کہ کوئی بشر اس جیسا کلام نہیں کرسکتا۔(تفسیر البحرالمحیط ،ج۵،ص۲۲۹) اپنی گفتگو’’تفسیر مظہری (مترجم)کے مقدمہ ‘‘سے اس اقتباس پر ختم کرتاہوں:’’بھلا وہ کلام جو اپنے الفاظ ومعانی فصاحت وبلاغت عذوبت وحلاوت ،جامعیت وآفاقیت اور اثر انگیزی وسحرطرازی میں اس عظمت وشان کا حامل ہو کہ ہر دور کے منکرین کو یہ چیلنج دے رہاہو:’’ فَاْتُوْا بِسُوْرَۃٍ مِّنْ مِّثْلِہٖ وَادْعُوْا شُہَدَآء َکُمْ مِّنْ دُوْنِ اللہِ اِنْ کُنْتُمْ صٰدِقِیْنَ(پ۱،البقرۃ :۲۳)تولے آئو ایک سورت اس جیسی اور بلالو اپنے حمائتیوں کو اللہ کے سوا اگر تم سچے ہو۔‘‘ تو پھر کون ہے ؟جو اس کے حقیقی کمالات واوصاف بیان کرسکے۔۔ذراغورتو کیجئے… کون ہے ؟جو اس عظیم کلام سے وابستہ ہو اور دوجہاں میں سرخرو نہ ہو…کون ہے ؟جو عامل قرآن تو ہو مگر خالق کائنات نے اسے اپنے خصوصی انعامات سے نہ نوازہو…کون ہے ؟ جس نے اس بحرذخار میں غواصی کی ہو مگر اس کادامن لعل وگوہر سے نہ بھراہو…کون ہے ؟جس کا سینہ مسکن آیات قرآنیہ ہو دل ان کی ضیاء سے ضوفشاں ہواور ذہن ان میں تدبر کناں ہو مگر وہ تجلیات ربانی کا مرکز نہ ہواور کتاب الہی کے اسرار ورموز اس پر ظاہر نہ ہوں…کون ہے ؟جس کا مسیحا قرآن ہومگر وہ شفایاب نہ ہو…کون ہے ؟جس کاہادی ورہبر قرآن ہو مگر وہ صراط مستقیم پر گامزن نہ ہو…کون ہے ؟جس کا شفیع قرآن ہومگر وہ جنت کی بہاروں کا مستحق نہ بنے…کون سا وہ گھر ہے ؟جس میں تلاوت قرآن تو ہومگر وہ ملائکہ رحمت کی آماجگاہ نہ بنے…اور کون سا وہ معاشرہ ہے ؟جس میں دستور ِقرآن رائج توہو مگر وہ امن وآشتی اور سکون وراحت کا گہوارہ نہ ہو…بلکہ جس کا تعلق قرآن سے مستحکم ہوجاتاہے ،قرآن کریم میں وہ جملہ اوصاف وکمالات اور فضائل ومحاسن موجود ہیں کہ اسے گوہر مقصودحاصل ہوجاتاہے۔ (تفسیرمظہری (مترجم)،التقدیم،ج۱،ص۲۱) (نوٹ:یہ مضمون علامہ نوربخش توکلی رحمۃ اللّٰہ علیہ کی مشہور تصنیف ’’سیرت رسول عربی ‘‘کی روشنی ورہنمائی میں تحریرکیا گیاہے) محمد آصف اقبال مدنی

Salam Alayqum In your following article; ‘Refuting Heretical Argument - Innovated Practices Are Innovations …’, under the heading following heading: ‘1.3 - Reprehensible Innovations Are Misguidance.’, you presented following Ahadith - every newly invented matter/affair is innovation and every innovation is misguidance: “And the most evil affairs are the innovations; and every innovation is misguidance." [Ref: Muslim, B4, H1885] “Avoid novelties, every novelty is an innovation and every innovation is misguidance." [Ref: Abu Dawood, B40, H4590] Anyone who reads these two Ahadith would note; the content of these to Ahadith belies your heading. Also the following Hadith records clearly states every innovation is misguidance even if people see good in it: “Abdullaah Ibn 'Umar (radiallah ta'ala anhu) said, "Every innovation is misguidance, even if the people see it as something good." [Ref: Darimi, B1, H96, Urdu Version] Clearly these Ahadith mean to say ‘every innovation is misguidance’ and not ‘every reprehensible innovation is misguidance’. There is no proof for your Takhsees and you should fear Allah (subhanahu wa ta’ala). You’re distorting the words of Prophet (sallallahu alayhi wa aalihi was’sallam) to misguide people. Saeed Imtiaz The Evidence For Takhsees and Explaining The Evidence Of Takhsees: First of all the evidence on which Takhsees was made based was quoted in following section: ‘1.2 - Prophetic Criterion Of Determining A [Reprehensible] Innovation.’ Unfortunately you did not contemplate on the previous section or at least not deep enough hence you did not realize the evidence. Assuming you did read the following Hadith but ignored it: “Whoever introduces an evil Sunnah that is followed after him, will bear the burden of sin for that and the equivalent of their burden of sin, without that detracting from their burden in the slightest.” [Ref: Ibn Majah, B1, H207] In the quoted Hadith word Sunnah has been used to mean innovation. Also the following Hadith was quoted: "And whoever introduces an erroneous Biddah 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] This part of the Hadith: “…whoever introduces an erroneous Biddah …” is evidence for Takhsees of reprehensible innovation and the following part goes on to educate how to recognize a erroneous innovation: ”… with which Allah is not pleased nor His Messenger …” In other words the Hadith of Tirmadhi and the words of Prophet (sallallahu alayhi wa aalihi was’sallam) establish; concept of reprehensible innovation is valid and it was due to it Prophet (sallallahu alayhi wa aalihi was’sallam) pointed how reprehensible innovation is to be recognized – i.e. which does not please Allah (subhanahu wa ta’ala) and Prophet (sallallahu alayhi wa aalihi was’sallam). Allah (subhanahu wa ta’ala) and Prophet (sallallahu alayhi wa aalihi was’sallam) are pleased with acts which involve, worship, charity, encouraging good and forbidding wrong, hence anything composed of these cannot be reprehensible innovation. Coming back to the subject, the words: “… with which Allah is not pleased nor His Messenger …” are extra addition and are not fundamental part of Hadith. At the fundamental level the Hadith is stating: "And whoever introduces an erroneous Biddah then he shall receive sins similar to whoever acts upon it without that diminishing anything from the sins of the people.” This is in accordance with Hadith of Ibn Majah already quoted and in also with the following: “And whoever introduces a bad Sunnah 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 it is correct to conclude; religiously the concept of reprehensible innovation is valid. ‘Every Innovation’ In Context Of ‘Whoever Introduces An Erroneous Innovation’: It is narrated that Prophet (sallallahu alayhi wa aalihi was’sallam) said: "And whoever introduces an erroneous Biddah … 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] According to this Hadith it is clearly established; according to Prophet (sallallahu alayhi wa aalihi was’sallam) erroneous/reprehensible innovation is sinful and not just any/every innovation and reprehensible innovation is one which does not please Allah (subhanahu wa ta’ala) and Prophet (sallallahu alayhi wa aalihi was’sallam). Hence it is only correct to interpret the words of Prophet (sallallahu alayhi wa aalihi was’sallam) according to his own words and based on this correct understanding of Ahadith you quoted would be: “And the most evil affairs are the [erroneous] innovations; and every [erroneous] innovation is misguidance." [Ref: Muslim, B4, H1885] The Hadith of avoiding novelties is to be understood with similar insertion: “Avoid [erroneous] novelties, every [erroneous] novelty is an [erroneous] innovation and every [erroneous] innovation is misguidance." [Ref: Abu Dawood, B40, H4590] Coming to the Hadith of Abdullah Ibn Umar (radiallah ta’ala anhu) in which he is reported to have said, every innovation is misguidance even if the people see good in the innovation, this Hadith should be understood exactly the same way: “Abdullah Ibn Umar said, "Every [erroneous] innovation is misguidance, even if the people see it as something good ." [Ref: Darimi, B1, H96, Urdu Version] Conclusion: The Ahadith of every innovation are about reprehensible innovation and reprehensible innovation is innovation which does not please Allah (subhanahu wa ta’ala) and such innovation is misguidance and sinful and therefore it should be avoided and remains misguidance even if people see good in it. The position of Ahle Sunnat is established from Ahadith which has been explained in detail. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi

Hurry Towards Forgiveness from your load and the Paradise which is as vast as the Heavens and the Earth it is Prepared for the Pious [Quran:3:133]

Assalamalaikum, I am in the process of developing a mobile App with 16 Surah's of the Qur'an and 5 Dua's for everyday reading for on behalf of Aslamiya Welfare Trust, London. U.K. I need the database of Urdu Translation of Kaznul Imaan, which is Imaam Ahmed Raza Brailvi's translation in order to develop this. This application which we will develop will be for free distribution amongst Muslim brothers and sisters. Please can someone tell me where I can get the Urdu translations of the following Surah's and Duas: Chapters of the Qur’an: Surah Yasin Surah Fatah Surah Rahman Surah Waqiah Surah Mulk Surah Nuh Surah Jinn Surah Muzzammil Surah Kahaf Surah Tariq Surah Kafirun Surah Lahab Surah Ikhlas Surah Falaq Surah Naas Surah Fatiah Duas: Ayat al Kursi Dua Ganj al Arsh Durud Taj Haft Haikal Ahed Namah Please anyone, send me the details for the sake of Allah (Swt) and gain sawab. Jazak Allah Khair, Azeem Burney.

Introduction: This response is continuation of dialogue with Wahhabi brother Sa’id Imtiaz and this is previous exchange has been responded to, here. His methodology is to attempt to undermine with principles what has been established clear evidence from Quran/Hadith. He does not respond to evidences used to establish arguments against his sectarian belief rather attempts to present his position while ignoring all that is piled against his position. This was the first time he actually replied to my evidence and attempted to justify his position and find fault in Islamic position. It is strongly advised that readers acquaint themselves with earlier exchange and note your own thoughts and then compare the noted thoughts as you progress through each exchange. Key Points Of Email Received From Brother Sa’id Imtiaz: While I was researching on the subject of innovation and how innovations are identified I had sought help of a student which caused the delay in response. The gist of his response is; fixing date or time or day for a particular practice and repeatedly engaging in the practice on the fixed date, time and day, causes the practice to become [reprehensible] innovation. Also if any innovated practice is performed believing that it will earn reward from Allah (subhanahu wa ta’ala) then it is also innovation. Based on these two principles many if not all Barelwi innovated practices/customs become innovations. Coming to the words of Prophet (sallallahu alayhi wa aalihi was’sallam); one who introduces into Islam a good Sunnah for him there is reward and for those who follow it, does not refer to innovations. Sheikh Muhammad Salih Al-Munajjid has alluded to the correct understanding of Hadith on IslamQA website and it was explained emphatically by Sheikh Abu Rumaysah on MuslimConverts website.[1] Their explanation in nutshell is that Prophet (sallallahu alayhi wa aalihi was’sallam)in the context of historical event was informing the companions; the Ansari man initiated [prophetic] Sunnah [of giving charity] and gave charity in the gathering for him and those who contributed following his example will be rewarded equally without their rewards being diminished. So in reality Prophet (sallallahu alayhi wa aalihi was’sallam) did not permit introduction of good innovation in religion of Islam but he merely told of reward for engaging in his Sunnah of giving charity. The Destiny Of Ahle Sunnat Is To Dominate And Conquer: The religion of Islam and the State of Islam are destined to dominate, evidence: “It is He who sent His Messenger with guidance and the religion of truth to manifest it over all religion. And sufficient is Allah as Witness.” [Ref: 48:28] Those who establish the superiority of Islam and its state are Ahlus Sunnah Wal Jammah. They will remain the champions of Islam and spread the authority of Islamic state on earth, evidence: “A group of people from my Ummah will continue to fight in defense of truth and remain triumphant until the Day of judgment.” [Ref: Muslim, B20, N4718] In one Hadith it is stated: “The people of the West will continue to triumphantly follow the truth until the Hour is established.” [Ref: Muslim, B20, H4722] “The callousness of heart and sternness is in the East (i.e. Najd) and faith is among the people of the Hijaz (i.e. it is located in West of Najd).” [Ref: Muslim, B1, H95] The Ahle Sunnat adheres to understandings of people of Hijaz and our creed is of people of Hijaz and truth of Islam is evident over falsehood of your sect. Hence even if all of the minions of Iblees of Najd were to conspire against the truth of Islam they cannot produce a worthy substitute to replace guidance of Messenger (sallallahu alayhi wa aalihi was’sallam). Therefore it really does not matter whose help you solicit to respond to what is presented to you and it would be better if you keep your sources private. Just refer to me the relevant information which is connected with the issue and avoid mentioning issues which are unrelated to religion. Also as a matter of principle when you dispute you are instructed to refer to Allah (subhanahu wa ta’ala) and the Messenger (sallallahu alayhi wa aalihi was’sallam), evidence: “O you, who have believed, obey Allah and obey the Messenger and those in authority among you. And if you disagree over anything, refer it to Allah and the Messenger, if you should believe in Allah and the Last Day. That is the best [way] and best in result.” [Ref: 4:59] Yet you referred to a student who presented you with innovated principles. 1.0 - The Issue Of Fixing Time, Day And Date Of For Innovative Practices: You stated, fixing of time, or day, or date, for an innovative practice and then consistently engaging in the innovative practice on the fixed time, or day, or date causes it to be deemed as [reprehensible] innovation. Factually, there is absolutely no basis and no evidence in Quran/Hadith where this has been stated as a criterion of determining a [reprehensible] innovation. Saying it explicitly, neither Allah (subhanahu wa ta’ala) nor the Messenger (sallallahu alayhi wa aalihi was’sallam) has stated; fixing a time, or day, or date to engage in a newly invented practice/custom makes it a reprehensible Biddah/Sunnah. The criterion of determining innovation is not established with evidence from Quran/Hadith therefore it cannot be used as a criterion in regards to determining innovations. 1.1 - In Dispute Refer To Allah And His Messenger: Allah (subhanahu wa ta’ala) has stated in Quran: “O you who have believed, obey Allah and obey the Messenger and those in authority among you. And if you disagree over anything, refer it to Allah and the Messenger, if you should believe in Allah and the Last Day. That is the best [way] and best in result.” [Ref: 4:59] Therefore it is expected from a proponent of the mentioned criteria to provide evidence to establish legality of this criterion within Islam.[2] A companion is reported to have said: “No people introduce an innovation into their religion, except that its like from the Sunnah is raised from them and it does not return to the people till the judgment day.” [Ref: Darimi, B1, H99, Urdu Version] Judging on this Hadith the criterion of determining [reprehensible] innovation itself is a newly invented reprehensible innovation which has raised a Sunnah criterion of determining [reprehensible] innovation from amongst Wahhabi’s. 1.2 - Prophetic Criterion Of Determining A [Reprehensible] Innovation: It is recorded that Prophet (sallallahu alayhi wa aalihi was’sallam) said: “He who innovates things in our affairs for which there is no valid (reason) and these are to be rejected.” [Ref: Muslim, B18, H4266] Another translation of same Hadith is: "If somebody innovates something which is not in harmony with the principles of our religion, that thing is rejected." [Ref: Bukhari B49, H861] Similar type Hadith records: “He who did any act for which there is no sanction from our behalf that is to be rejected.” [Ref: Muslim, B18, H4267] A Hadith records: "And whoever introduces an erroneous 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.”[3] [Ref: Tirmadhi, B29, H2677] From these Ahadith we understand that any action not established from Quran/Hadith and not in harmony with spirit of Islam and not sanctioned by Allah (subhanahu wa ta’ala) or Prophet (sallallahu alayhi wa aalihi was’sallam) and which does not please Allah (subhanahu wa ta’ala) and Prophet (sallallahu alayhi wa aalihi was’sallam), it is to be rejected/discarded. The reason of rejection is that it will be deemed as a evil/reprehensible innovation and about which Prophet (sallallahu alayhi wa aalihi was’sallam) has said: “Whoever introduces an evil Sunnah that is followed after him, will bear the burden of sin for that and the equivalent of their burden of sin, without that detracting from their burden in the slightest.” [Ref: Ibn Majah, B1, H207] 1.3 - Reprehensible Innovations Are Misguidance: We have established an innovation which does not please Allah (subhanahu wa ta’ala) and Prophet (sallallahu alayhi wa aalihi was’sallam) and does not agree with spirit of Islam is misguidance. Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said: “And the most evil affairs are the innovations; and every innovation is misguidance." [Ref: Muslim, B4, H1885] In another similar Hadith instruction of avoiding newly invented practices is given along with mention of novelties being [reprehensible] innovations and being misguidance: “Avoid novelties, every novelty is an innovation and every innovation is misguidance." [Ref: Abu Dawood, B40, H4590] A Hadith records: “Abdullaah Ibn 'Umar (radiallah ta'ala anhu) said, "Every innovation is misguidance, even if the people see it as something good." [Ref: Darimi, B1, H96, Urdu Version] Incorporating the understanding from the previous section in here leads to the conclusion; every innovative Sunnah/Biddah which does not please Allah (subhanahu wa ta’ala) and Prophet (sallallahu alayhi wa aalihi was’sallam) and has not been sanctioned and goes against the spirit of Islam is misguidance. 1.4 - Innovated Principle Of Wahhabis And Correct Judgment Regarding It: Biddahs/Sunnahs which are composed of acts of worship such as; supplication, non-obligatory prayers (i.e. Nawafil), recitation of Quran, and fasting. Or composed of acts of charity or have objective of providing Islamic education are in no way opposed to Islamic teachings nor customs/practices composed of these can be source of gaining displeasure of Allah (subhanahu wa ta’ala) or RasoolAllah (sallallahu alayhi wa aalihi was’sallam). Any act which contradicts the sanctioned teaching of Islam such as engaging in impermissible activities (i.e. Haram) or polytheistic activities (i.e. Shirk) or encouraging evil and forbidding good will gain one wrath of Allah (subhanahu wa ta’ala) and displeasure of Prophet (sallallahu alayhi wa aalihi was’sallam). Recitation of Quran or performing of non-obligatory prayers or engaging in supplication before or after the Adhan/Janazah, or fixing a time, or date, or day, to engage Islamicly sanctioned acts of worship (i.e. Dua, Nawafil, Tilawat) which are not explicitly established for that time, or day, or date, as Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam) cannot be termed as [reprehensible] innovations on the basis that a time, a date, a day, was fixed for it to be performed. In Islam reprehensible of actions, or customs, or practices, is judged based on if they contradict the teaching of Islam and not on fixing of time, or date, or day. Yet the Wahhabi principle deems actions performed on a particular time, or date or day continuously deems it to be innovation just on the basis of fixing of time, date, and day even if these customs are Islamicly sanctioned acts of worship. 2.0 - The Hell Earned By Engaging In Islamic Acts Of Worship: Consider this scenario, a believer after performing Fajr prayers waits fifteen minutes and then recites the first chapter of Quran and recites Surah Ikhlas then raises his hands in supplication and just recites the first chapter of Quran and ends it with, Ameen! This believer engages in this practice/custom all his life knowing well that it is not Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam) but his own practice. Do you think this person has been committing a major sin for which he will be punished and all his good actions be rejected? Or has been engaged in worshiping Allah (subhanahu wa ta’ala) via his supplication and for which he will be rewarded on judgment day? According to Wahhabism, just because he engaged in worshipping Allah (subhanahu wa ta’ala) on a fixed time and performed it regularly this person has committed a crime serious enough to go to hell while having all good actions rejected – all for supplicating to Allah (subhanahu wa ta’ala) on a fix time. 2.1 - Mentioned Scenario According To Prophetic Principles Of Determining Innovation: Prophet (sallallahu alayhi wa aalihi was’sallam) has been reported to have stated; any act for which there is no sanction from Allah (subhanahu wa ta’ala) or Prophet (sallallahu alayhi wa aalihi was’sallam) it is to be rejected. Based on this principle, supplication has been sanctioned and is Allah (subhanahu wa ta’ala) instructed and Prophet’s (sallallahu alayhi wa aalihi was’sallam) taught method of worship. Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said; if something innovated is not in harmony with spirit of Islam it is to be rejected. Considering this, engaging in supplication [which essentially is worship of Allah subhanahu wa ta’ala] is perfectly in accordance with spirit of Islam so is recitation of Quran. Another states; anything for which there is not valid reason it is to be rejected. Is worship of Allah (subhanahu wa ta’ala) and gaining His pleasure and wanting to engage in non-obligatory acts of worship not valid reason enough? A literal translation, if anyone innovates into our affairs what is not from it, it is rejected. Is not worship of Allah (subhanahu wa ta’ala) from Islam? Then how can it be deemed as a [reprehensible] innovation? Is not invocation religiously sanctioned form of worship? 2.2 - Silence Of Allah And Prophet On Issue Of Fixing Of Time, Day, Date: From all angles the mentioned scenario is a invented Sunnah/Biddah composed of acts of worship therefore it is not [reprehensible] Biddah/Sunnah and it will not be rejected nor be cause of displeasure of Allah (subhanahu wa ta’ala) or Prophet (sallallahu alayhi wa aalihi was’sallam). We have instructions of Prophet (sallallahu alayhi wa aalihi was’sallam) which help us identify [reprehensible] innovations and he has not stipulated fixing of time, day, and date has a principle to determine innovations. Judging according to the prophetic principles of innovation the person who supplicates to Allah (subhanahu wa ta’ala) on fixed time, day and date on regular or irregular basis is not engaging in an innovation which conflicts with prophetic principles hence the innovated practice/custom cannot be [reprehensible] innovation and cannot be rejected. We find that Allah (subhanahu wa ta’ala) and Prophet (sallallahu alayhi wa aalihi was’sallam) are silent on the fixing of time, date, and day. We find no explicit evidence where Prophet (sallallahu alayhi wa aalihi was’sallam) has permitted fixing of day, or date, or time to engage in a act of worship nor we find any prohibition for such fixing of days, dates, or time but Allah (subhanahu wa ta’ala) and Prophet (sallallahu alayhi wa aalihi was’sallam) is silent. This silence is very important for establishing permissibility of fixing time, or day, or date. 2.3 - The Verdict On Fixing Of Time, Date, Day Based On Prophetic Teaching: Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said, lawful has been declared haram has been declared and on matters which Allah (subhanahu wa ta’ala) is silent it is excused, meaning one will not be questioned regarding it, Hadith: “The lawful is what Allah made lawful in His Book, the unlawful is what Allah made unlawful in his Book, and what He was silent about; then it is among that for which He has pardoned." [Ref: Tirmadhi, B22, H1726] The underlined part is better explained in the following Hadith: “What Allah has made lawful in His Book is halal and what He has forbidden is haram, and that concerning which He is silent is allowed as His favor. So accept from Allah His favor, for Allah is not forgetful of anything. He then recited, "And thy Lord is not forgetful." [Ref: Musnad Al Bazzar] Due to silence of Quran/Hadith on the issue of fixing of time, or day, or date we can confidently say as per the teaching of Prophet (sallallahu alayhi wa aalihi was’sallam); it is permissible to fix days, time, and date to engage in acts of worship. Those who say contrary they must establish the prohibition from Quran/Hadith for fixing of time, date, and day. In contrast to prophetic guidance, we have Wahhabi principle which deems acts of worship performed on fixed time, date, and day as [reprehensible] Sunnah/Biddah. We Muslims are told: “Narrated Tariq: Abdullah said, "The best talk is Allah's Book (Qur'an), and the best guidance is the guidance of Muhammad." [Ref: Bukhari, B73, H120] And we choose and follow the best of guidance and reject the [reprehensible] innovation of heretics. We reject the principle which demonizes a practice/custom as [reprehensible] innovation which prophetic principle determined to be praise worthy Sunnah/Biddah. 3.0 - Reasons For Fixing Of Days And Time And Dates For Innovated Sunnahs/Biddah: Commonly a time, date, and day are fixed for religious conventions. Order is fixed, a will speak after whom b will deliver speech and then c will speak on this topic. All this is done for organizational purposes. It makes it easier for those who wish to participate to gather for the event. If it was un announced or if announced but announced as; hello people, we will randomly choose a day for religious convention and randomly grab someone to deliver a speech on random topic in random order at a randomly selected mosque in a random country and in a random city on a random time, please people ensure you all come. With this type of creating awareness for a religious convention we might avoid Wahhabi [reprehensible] Biddah charge but practically it is the stupidest invitation to join a religious convention. Who would want to come to such stupid and unplanned event and who will be able to make it even if they decide to actually attend it. Hajj is performed on every tenth of month of Hajj or at least that is the idea. What is so special about 10th of Islamic month of Hajj? Does Allah (subhanahu wa ta’ala) get weak on that day and Hajj strengthens Him? Its purpose is to organize to fix so all Muslims from all over the world know that we will perform Hajj as an Ummah. Prayer times are fixed and for organizational purposes all stand in row and face direction of Qibla. Alhasil the fixing of times, or day, and dates for innovated Sunnahs/Biddahs is strictly for purpose of organization. It allows people to know where the event is taking place, what date and day it has been organized and on what time it will begin and end. Knowledge of which will enable people to decide to attend. 3.1 - Performing Good Acts Regular On Fixed Times, Days, And Dates: Hadith records, mother of believers Umm Salamah (radiallah ta’ala anha) said: “And the dearest of the actions to him was the righteous action that the person does regularly, even if it were a little.” [Ref: Ibn Majah, B5, H1225] Same Hadith has been narrated by mother of believers Hadhrat Aysha (radiallah ta’ala anha), she said: “The most beloved action to Allah's Messenger was that whose doer did it continuously and regularly.” [Ref: Bukhari, B76, H469] This establishes that actions done regularly are pleasing to Prophet (sallallahu alayhi wa aalihi was’sallam). Action can be regular in meaning of, daily on fixed time of day, or after a certain act, or fixed month, or fixed date of a month, or fixed day of week, or fixed to perform once in a year. As long as the aspect was fixed and regularly performed on fixed then it would be pleasing to Prophet (sallallahu alayhi wa aalihi was’sallam). 3.2 - Fixing Of All Types Established From Sunnah Of Prophet and Companions: Hadith records that Prophet (sallallahu alayhi wa aalihi was’sallam) travelled on Thursday, Hadith: “Narrated Ka`b bin Malik: The Prophet set out on Thursday for the Ghazwa of Tabuk and he used to prefer to set out on Thursdays.” [Ref: Bukhari, B52, H199] And another Hadith establishes; deviation from the travel norm was a rare event: “Ka`b bin Malik used to say: "Scarcely did Allah's Messenger set out for a journey on a day other than Thursday." [Ref: Bukhari, B52, H198] It would be safe to conclude that Prophet (sallallahu alayhi wa aalihi was’sallam) had fixed Thursday to travel and only on absolutely essential like Hajj or emergency cases would travel on any other day. Prophet (sallallahu alayhi wa aalihi was’sallam) had made routine for visiting Masjid Quba, Hadith: “Narrated Ibn `Umar: The Prophet used to go to the Quba' mosque, sometimes walking, sometimes riding.” [Ref: Bukhari, B92, H427] And the it was established this was every Saturday, Hadith: “Narrated Abdullah bin Dinar: Ibn Umar said, "The Prophet used to go to the Mosque of Quba every Saturday (sometimes) walking and (sometimes) riding." Abdullah (Ibn Umar) used to do the same.”[4] [Ref: Bukhari, B21, H284] Another Hadith records; upon reaching Masjid Quba Prophet (sallallahu alayhi wa aalihi was’sallam) used to perform two Rakat Salat ad-Duha non-obligatory prayer.[5] Hadhrat Bilal (radiallah ta’ala anhu) routinely performed Nawafil (i.e. Tahhayyatul Wudhu) each time he performed Wudhu and Prophet (sallallahu alayhi wa aalihi was’sallam) enquired from him, Hadith: “Narrated Abu Hurairah: At the time of the Fajr prayer the Prophet asked Bilal, "Tell me of the best deed you did after embracing Islam, for I heard your footsteps in front of me in Paradise." Bilal replied, "I did not do anything worth mentioning except that whenever I performed ablution during the day or night, I prayed after that ablution as much as was written for me." [Ref: Bukhari, B21, H250] Cutting the long Hadith short, quoting: “They said: 'A man from the Ummah of Muhammad. So I said: 'I am Muhammad, whose palace is this?' They said: ''Umar bin Al-Khattab's.' So Bilal said: 'O Allah's Messenger! I have never called the Adhan except that I prayed two Rak'ah, and I never committed Hadath (an act which invalidates ablution i.e. breaking wind) except that I performed Wudu upon that, and I considered that I owed Allah two Rak'ah. So the Messenger of Allah said: 'For those two.'" [Ref: Tirmadhi, B49, H4053] From Hadith of Tirmadhi it becomes apparent that Hadhrat Bilal (radiallah ta’ala anhu) performed two Nawafil each time he had completed Wudhu. A Hadith narrates that women requested Prophet (sallallahu alayhi wa aalihi was’sallam) to devote a day for them where they can come and ask questions about Islam, Hadith: “Narrated Abu Sa`id: The women requested the Prophet: "Please fix a day for us." So the Prophet preached to them and said: "A woman whose three children died would be screened from the Hell Fire by them." Hearing that, a woman asked: "If two died?" The Prophet replied, "Even two (would screen her from the Fire." And Abu Hurairah added: "Those children should be below the age of puberty.” [Ref: Bukhari, B23, H341] This establishes even Prophet (sallallahu alayhi wa aalihi was’sallam) fixed days/time to engage in religious activities. 3.3 – Concluding The Discussion On Fixing Of Days, Time And Dates: It has been established; Prophet (sallallahu alayhi wa aalihi was’sallam) had fixed days and even particular days of week/month to engage in a particular actions. The companions of Prophet (sallallahu alayhi wa aalihi was’sallam) following the footsteps also followed the prophetic examples and in some cases fixed a time and day to engage in acts of worship. Hence fixing of time, day and date or to perform an action, after a certain action, or to engage it on a particular day, on a particular place, at a particular time, of a particular month, in particular order, has got nothing to do with an action/custom or act of worship/charity becoming [reprehensible] innovation. 3.4 – True Criteria Of Determining [Reprehensible] Innovation: As a matter of fact [reprehensible] innovation is created, if one engages in an act which is against the spirit of Islam and against the teaching of worship and charity. Also if it goes against the good of Islam and consists of engaging in activities contrary to Islam [think along the lines of disco nights, plus free mixing and alcoholic drinks] then the creator of reprehensible practice is sinful. If a newly invented practice/custom is followed by others then he has created an innovation into deen of Islam[6] even though it was not intended to be made part of Islam.[7] The good/evil of innovation is determined based on what the innovation is composed of. If it was composed of dancing, consuming alcoholic beverages, free mixing of males/females, music, drugs and other unislamic activities then clubbing is Haram – because it is composed of all Haram. On other hand if the innovation is composed of recitation of Quran and other forms of worship such as Nawafil or any other permissible Islamic teaching then it is permissible. 4.0 - Invented Sunnah/Biddah Performed For Sake Of Reward Is Not [Reprehensible] Innovation: You stated: “Also if any innovated practice is performed believing that it will earn reward from Allah (subhanahu wa ta’ala) then it is also innovation.” It is worth noting; reward for innovated Sunnahs/Biddahs depends on what it is composed of. If the innovated Sunnah/Biddah is composed of acts of worship such a Nawafil, engaging in invocation and composed of charitable gifts and providing education about Islam then the reward gained will be based on these acts. Therefore the principle of: any innovated act performed for reward from Allah (subhanahu wa ta’ala) is [reprehensible] innovation, is not valid. Nor it is correct to employ this principle because it deems a praiseworthy Biddah/Sunnah as a reprehensible Sunnah/Biddah. And the principle and the results this principle produces are contrary to explicit teaching of Prophet (sallallahu alayhi wa aalihi was’sallam) because he 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] If the innovated Sunnah/Biddah is composed of acts which Islam has sanctioned and told of reward then reward for innovated Sunnahs is established from Hadith of Prophet (sallallahu alayhi wa aalihi was’sallam) and believing contrary to this is misguidance which takes to hell-fire. 5.0 – Heretical Position -Introducing Of Sunnah Does Not Mean Innovating Sunnahs/Biddahs: You presented the following defense for your sectarian position: “… Prophet (sallallahu alayhi wa aalihi was’sallam)in the context of historical event was informing the companions; the Ansari man initiated [prophetic] Sunnah [of giving charity] and gave charity in the gathering for him and those who contributed following his example will be rewarded equally without their rewards being diminished. So in reality Prophet (sallallahu alayhi wa aalihi was’sallam) did not permit introduction of good innovation in religion of Islam but he merely told of reward for engaging in his Sunnah of giving charity.” Not surprisingly this is nothing new and it has been comprehensively addressed in my numerous articles on understanding of this genre of Ahadith. The claim that the word Sunnah used in the Hadith does not mean Biddah has been addressed, here. Wahhabi argument that here reward being told is for reviving a forgotten Sunnah and your above position falls into this category and this has been addressed, here. Historical events became reasons on which the injunctions of Quran/Hadith were revealed yet the interpretation of Quran/Hadith is not limited restricted according to the context of the events. It is principle that a Mutliq (i.e. general) statement will remain general even though if it can and is interpreted specifically in light of another piece of evidence. The position of Muslims in regards to this genre of Ahadith is; the words of these Ahadith are Mutliq and any Takhseesi (i.e. specific) interpretation cannot abrogate the generality of these statements. Many Ahadith provide guiding principles which are based in a specific context but the principles are not limited and restricted to a particular context or era but their generality is not challenged nor restricted to context. The evidence for this position of Muslims and double standard employed by the opponents of Islam is established, here. The nature of Prophetic words is shortest expression bearing widest meanings and how this establishes the position of Muslims and refutes Wahhabi understanding is explained, here. The following article completely takes the sting out of Wahhabi position; guiding principle is to be understood according to the context and its generality is specific due to its context, here. And the finale article puts the Hadith of good/bad Sunnah in context of other Ahadith about [reprehensible] innovations. It also establishes how the Ahadith are connected, here. 5.2 – Principle Given In Particular Context Is Not Limited To The Context: The interpretation of event in the light of principle told by Prophet (sallallahu alayhi wa aalihi was’sallam) is valid but the principle cannot be restricted to a context of event. Just as the interpretation of verses of Quran revealed in particular historical context cannot be restricted to that particular context only. If Prophet (sallallahu alayhi wa aalihi was’sallam) was merely informing the companions; “…the Ansari man initiated [prophetic] Sunnah [of giving charity] and gave charity in the gathering for him and those who contributed following his example will be rewarded equally without their rewards being diminished …” then he would have expressed that in similar wording. Prophet (sallallahu alayhi wa aalihi was’sallam) would have been more specific and would not have made general statement which can be given dual interpretation. Note, the statement is general in a specific context, which gives a specific meaning in its context, but the generality of the statement remains. Scenario, ten friends none of them performed prayers, then one starts five prayers, other nine fallow him and begin to perform the five obligatory prayers. Now the question is, Prophet (sallallahu alayhi wa aalihi was’sallam) has stated: “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.” And based on this statement, the one who started performing the obligatory prayers and those who imitated him and those who imitate them will they gain reward without their reward being diminished? 5.3 – The Islamic Verdict And Verdict Of Heretics: Well according to the Wahhabi position of interpreting the Hadith according to strict historical context the answer is, no and yes. No, due to the fact; context of Hadith is about charity and here the context on which the Hadith is applied is prayers. Yes, due to a Wahhabi generalizing the teaching and judging on this principle: any Prophetic-Sunnah/Islamic-Teaching if followed by one and others follow his example, all will earn equal reward. Truly, the answer depends on which type of Wahhabi you encounter. One high on Biddah, Shirk, Kafir, Mushrik, it is permissible to kill you, will likely say no. One slightly more awake intellectually and scripturally will say yes. The no-type has held to the principle context is not same therefore no reward. The yes-type has left the historical context and has invented a principle based on that context and now judges based on that principle. He is no different from Muslims in adopting a non-contextual position but has invented a principle to maintain the status quo sectarian belief. The Islamic answer is, yes [based on yes-type Wahhabi principle] they all will be rewarded. The Muslims [and the yes-type Wahhabis] have understood from this Hadith; the principle is given in a context but not made specific to the context. 5.4 - Clear Evidence The Prophetic Principle Is Not Limited To The Context: Prophet (sallallahu alayhi wa aalihi was’sallam) said after the companions had collectively gave charitable donations for the poor Muslims: “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 Muslims believe this is a general principle and it permits creation of praise worthy Sunnahs/Biddahs into Islam. The opponents of Muslims argue: nope, the principle is to be interpreted in its historical context. Ignoring the disputed part of the Hadith it would be better to move on to none disputed part of Hadith: “And he who introduced some evil practice in Islam which had been followed subsequently (by others), he would be required to bear the burden like that of one who followed this (evil practice) without their being diminished in any respect.” [Ref: Muslim, B34, H6466] Question for the opponent of Islam is; what connection does this part of the Hadith have with the historical events? The Ansari companion, who initiated giving of charity, and those who followed his example, will they all bear the sin of equally? If not, then this establishes; the first and the last part of Hadith were not restricted to the context but were provided as a general rule. 5.5 – The General Rule And Its Application At Present: There has been plenty of discussion on good Sunnah part of the Hadith and it is important that evil Sunnah part of the Hadith is discussed a little. Scenario, five boys decide to go out every Saturday at night and engage in listening to music, drink all types of alcoholic drinks, dance up close and personnel with girls who are Ghair-Mehram, get all touchy feely with them and bring home one whore each from that club and they call it ‘Boys Saturday Night Out’. What does Islam say about BSNO? Simple answer is nothing, no verse of Quran or Hadith says anything about BSNO. Is it permissible to engage in BSNO? If you looking for explicit evidence then; no! Go on and knock your self out engaging in BSNO Islam didn’t prohibit it. Permissibility/Impermissibility is not established on clear/explicit evidence but the question: is it part of core Islamic teaching this is settled on clear/explicit evidence. The permissibility is settled on: is it composed of Islamicly sanctioned activities. The impermissibility is decided on: does it contradict Islamic teaching in part or whole? BSNO, contradicts numerous teachings of Islam because it is composed of Haram activities. Prophet (sallallahu alayhi wa aalihi was’sallam) stated regarding such innovated evil practices: “And he who introduced some evil practice in Islam which had been followed subsequently (by others), he would be required to bear the burden like that of one who followed this (evil practice) without their being diminished in any respect.” [Ref: Muslim, B34, H6466] 5.6 – If Sanctioned Sunnahs Earn Reward Then Sanction Haram Earns Sin: Now if the following part of Hadith was for Islamicly sanctioned Sunnahs[8] and cannot be used to justifying legality of praiseworthy innovations: “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] Then the following part of Hadith was for Islamicly prohibited activities[9] and cannot be used to justifying impermissibility of practices which Islam hasn’t sanctioned as Haram: “And he who introduced some evil practice in Islam which had been followed subsequently (by others), he would be required to bear the burden like that of one who followed this (evil practice) without their being diminished in any respect.” [Ref: Muslim, B34, H6466] Therefore any practice which Islam hasn’t explicitly declared Haram cannot be declared Haram. What about watching a stripper dance naked on a pole? What is the verdict on those who follow the example of y and go to watch a stripper dance? Do they engage in Islamicly sanctioned Haram? If yes, then please quote me a verse or Hadith in which it is stated: watching strippers get naked and dance on pole is Haram and those who follow y’s example all will earn equal sin.[10] 5.7 – The Islamic Position On Innovations Composed Of Islamic/Unislamic Activities: Islamic position is; any practice composed of Islamicly sanctioned Haram even if the practice has not been mentioned by name in Quran/Hadith is Haram and anyone who follows this evil Sunnah will all earn equal sin and punishment. Similarly any practice composed of Islam sanctioned acts even if the practice is not mentioned by name in Quran/Hadith it is good Sunnah and will earn reward from Allah (subhanahu wa ta’ala). This establishes the Islamic position which is contested by Wahhabis and that Islamic position is; the good Sunnah [and the evil Sunnah] of Hadith are general principle[s] and not specific to an era and time or to a context. 6.0 – A Muslim Innovates A Practice - All Earn Reward By Following Him: Scenario, a Muslim daily recites Surah YaSin after completing Isha prayers and then performs four Nawafil prayers and ends with invocation. According to following Hadith of Prophet (sallallahu alayhi wa aalihi was’sallam) his act is most pleasing to Prophet (sallallahu alayhi wa aalihi was’sallam) because it is being performed regularly and continuously: “The most beloved action to Allah's Messenger was that whose doer did it continuously and regularly.” [Ref: Bukhari, B76, H469] Another Muslim joins this Muslim and like the first one completes Isha prayers and recites Surah YaSin and performs four Nawafil prayers and ends with the invocation. This becomes a daily routine of all the members of family and they give this practice a name ‘daily & continuously’ and gradually the practice of ‘daily & continuously’ spreads in the community. 6.1 – The Practice Of Daily & Continuously Islamic And Wahhabi Verdicts: Note in the previous scenario it was unlikely any sane heretic would say; those who performed the five prayers imitating another person’s example will not earn reward. In this scenario from the Wahhabi side there is only one verdict; the person engages in [reprehensible] innovation and he along those who follow his practice are sinful. Even though this position goes completely against following Wahhabi principle: any Prophetic-Sunnah/Islamic-Teaching if followed by one and others follow his example, all will earn equal reward. Here it is likely that a heretic may argue; Salah is established from Islamic teaching. It is commanded by Allah (subhanahu wa ta’ala) and instructed by Prophet (sallallahu alayhi wa aalihi was’sallam) but the practice of ‘daily & continuously’ was neither commanded nor instructed to Muslims.[11] Due to this reason it is a [reprehensible] innovation which is sin and takes to hell-fire. According to Muslims engaging in ‘daily & continuously’ is reward worthy because the practice of ‘daily & continuously’ is composed of prophetic Sunnahs and Islamic teachings and it is composed of acts of worship. Prophet (sallallahu alayhi wa aalihi was’sallam) has stated: “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.” Nothing can be better then worship of Allah (subhanahu wa ta’ala) hence the reward for those who engage in this practice are established. 6.2 – The Lesson Derived From This Discussion: The following derived principle: any Prophetic-Sunnah/Islamic-Teaching if followed by one and others follow his example, all will earn equal reward, is correct but the heretic’s selectively would employ it to judge issues which their hearts agree with and withdraw it from which their hearts are blackened. Even more importantly it establishes that the following words of 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.” are not restricted to the historical events in which it was given. It is to be applied generally and evidence of this application is forming of general underlined principle to judge if one will earn reward if others follow one performing explicitly sanctioned acts of Islam. 7.0– Explaining The Islamic Principle With Examples From Ahadith: In the following parts of article the Wahhabi principle of; interpret guiding principles in light of the context, will be criticized and its error established. Also the Islamic principle; a general statement in a specific context remains general and does not become specific due to the context, will be explained with same Ahadith, so the truth of Islam remains dominant over the falsehood of heretics. 7.1 – Stopping Wrong With Hand, Speaking Against it And Hating It In Heart: Hadith from Sahih Muslim records that: “He who amongst you sees something abominable should modify it with the help of his hand; and if he has not strength enough to do it, then he should do it with his tongue, and if he has not strength enough to do it, (even) then he should (abhor it) from his heart, and that is the least of faith.” [Ref: Muslim, B1, H79] All factions, the Muslims, Wahhabi’s, Deobandi’s, and to some degree even the Shia believe; if someone is engaged in ANY unislamic activity the best course is to physically stop it, speak out against it, or at the very least affirm its being wrong in the heart. Now chucking spanner into works come's Wahhabi methodology – interpret the Hadith in the context and limit its understanding according to it. The context is as it follows: “It is narrated on the authority of Tariq bin Shihab: It was Marwan who initiated (the practice) of delivering Khutbah before the prayer on the Eid day. A man stood up and said: Prayer should precede khutbah. He (Marwan) remarked, This (practice) has been done away with. Upon this Abu Sa'id remarked: This man has performed (his duty) laid on him.”[12] Abu Sa’id (radiallah ta’ala anhu) continued: “I heard the Messenger of Allah as saying: He who amongst you sees something abominable should modify it with the help of his hand; and if he has not strength enough to do it, then he should do it with his tongue, and if he has not strength enough to do it, (even) then he should (abhor it) from his heart, and that is the least of faith.” [Ref: Muslim, B1, H79] According to the context in which the companion quoted the last part of Hadith, the Wahhabi methodology leads one to conclude that anyone giving Khutbah before the Eid prayer is the abominable act against which one should physically prevent, speak out against or detest it in heart and nothing else. Anyone insane enough to actually believe; the instruction given by Prophet (sallallahu alayhi wa aalihi was’sallam) is only specific to the context in which the companion narrated it and does not refer to other wrongs? The Islamic understanding is that the context is specific but the teaching last part of Hadith applies to all unislamic activities. In other words, Islamicly we are instructed to physically stop all unislamic wrong, or to speak out against it, or detest it in our hearts. 7.2 – Death Of Two/Three Children Will Save Mother From Fire: It is recorded in the Hadith that Prophet (sallallahu alayhi wa aalihi was’sallam) stated: "A woman whose three children died would be screened from the Hell Fire by them." Hearing that, a woman asked: "If two died?" The Prophet replied, "Even two (would screen her from the Fire)!" Should we interpret this Hadith according to Wahhabi methodology of, interpreting in the context of the women gathered on that day or should we understand; this Hadith is not specific to a group of women, in a particular era, in a gathering, in a city, in a country, but it applies to all Muslim women in all eras? Before one decides to answer this question please read the context: “Narrated Abu Sa`id: The women requested the Prophet: "Please fix a day for us." So the Prophet preached to them and said: "A woman whose three children died would be screened from the Hell Fire by them." Hearing that, a woman asked: "If two died?" The Prophet replied, "Even two (would screen her from the Fire)!" And Abu Hurairah added: "Those children should be below the age of puberty.” [Ref: Bukhari, B23, H341] According to the methodology employed by Wahhabi Sheikh’s – interpret in the context, only the women gathered and the one who asked about the death of two children will be screen from the fire everyone else, gets no exemption. We Muslims know that Prophet (sallallahu alayhi wa aalihi was’sallam) is Prophet sent to mankind hence his teachings are not limited and restricted to a nation, era, or group of women. Hence this teaching even though has a relevance to the women gathered and era of Prophet (sallallahu alayhi wa aalihi was’sallam) its implications and exemption isn’t just for them. What has been established here is that a teaching in particular context applies to all Ummah and its implications/meanings are not restricted to a context. 7.3– Refuting The Heretics And Summing Up Of Discussion On This Matter: The valid methodology is of Muslims – interpreting Hadith in a particular context and holding to its literal reading. Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said; he has been given [ability] short expression with vast meanings and his statements are in keeping with short expression but vast meanings and the Hadith in discussion – introduction of praiseworthy Sunnahs and reward of it, contains vast meanings. Nor it could not be expected from Prophet (sallallahu alayhi wa aalihi was’sallam) that he did not know the implications of his statements. As a Muslim one is to believe that Prophet (sallallahu alayhi wa aalihi was’sallam) provided the best of guidance. Part of his guidance is the following statement: “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.” Is the generality of statement part of best of guidance and according to jawami al kalim nature of his speech or those born fourteen centuries after know better then Prophet (sallallahu alayhi wa aalihi was’sallam)? If the intended meaning was only what you referred to[ then would it be hard for Prophet (sallallahu alayhi wa aalihi was’sallam) to express this in emphatic words? If one consistently adheres to principle of interpreting the general of statements according to their historical context then all guiding principles given become irrelevant to other contexts and this has been demonstrated in 7.1 and 7.2. Therefore the generality of a prophetic statement cannot become specific but only specific interpretation can be derived from it using a specific piece of evidence. One cannot legitimately abrogate the generality of statement by giving it a specific interpretation. Specific interpretations based on valid evidence are acceptable and the interpretation of Muslims is based on the words of Prophet (sallallahu alayhi wa aalihi was’sallam) and no contradiction between it and Quran/Hadith has been established by the opponents of Muslims. Conclusion: The following principle of: The gist of his response is; fixing date or time or day for a particular practice and repeatedly engaging in the practice on the fixed date, time and day, causes the practice to become [reprehensible] innovation.”, presented by you is baseless for two reasons, it does not have valid Shar’ri evidence and it deems something reprehensible something which prophetic principles of judge to be innocent. In light of other teachings of Prophet (sallallahu alayhi wa aalihi was’sallam) innovations in discussion are praiseworthy the principle presented by you deems these praiseworthy acts to be reprehensible, hence it cannot be valid. Engaging in innovated acts for sake of rewards is established from explicit evidence of Hadith and this is sufficient refutation of your belief. The meaning of Hadith has been established and the generality of words of Prophet (sallallahu alayhi wa aalihi was’sallam) cannot be abrogated with a contextual interpretation. Words of Prophet (sallallahu alayhi wa aalihi was’sallam) are shortest expression with widest meanings and the interpretation given by Muslims to refute Wahhabi heresy is valid and according to his speech containing widest of meanings. And I end with the words of Messenger (sallallahu alayhi wa aalihi was’sallam) whose teaching is the best of guidance: “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.” Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi Footnotes: - [1] “The context of the hadith states that a group of poor people came to the Prophet (sallallahu alayhi wa aalihi was’sallam) so he asked those around him to give charity, but no one came forward - so much so that signs of anger could be discerned on the face of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) so one of the companions stepped forward and gave charity, so the Prophet (sallallahu alayhi wa aalihi was’sallam) said the above Hadith. [...] Secondly, this action the companion did was not something new in Islaam, since giving charity was already legislated from the very first days of Islaam; rather he was simply implementing it, so the statement of the Prophet sallallaahu alayhi wa sallam "a good sunnah" was said at a time when the people were reluctant to give charity, so one man started to give the charity and others followed him in it. Thus, he revived a Sunnah at a time when the people were reluctant to practice it, and this is the meaning of "a good sunnah." Hence, in the early works of 'aqeedah, this hadith was included under the chapter headings, "The reward of the one who renews the Sunnah." <For example Sharh Usool I'tiqaad 1/50> [Ref: MuslimConverts, Argument Of Innovators, Point 3] - [2] As a former Wahhabi and a peddler of this criterion, and now better educated and more in tune with book of Allah (subhanahu wa ta’ala) and Sunnah of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) would like to say; there is no such evidence if there was then there would have not been change of side on my part. It would be my pleasure and fortunes to be proven wrong in this regard. - [3] “Kathir bin Abdullah narrated from his father, that his grandfather said: "I heard the Messenger of Allah say: 'Whoever revives a Sunnah of mine that dies out after I am gone, he will have a reward equivalent to that of those among the people who act upon it, without that detracting from their reward in the slightest. Whoever introduces an innovation with which Allah and his Messenger are not pleased, he will have a (burden of) sin equivalent to that of those among the people who act upon it, without that detracting from their sins in the slightest.'" [Ref: Ibn Majah, B1, H210] - [4] Abdullah Ibn Umar (radiallah ta’ala anhu) also visited Masjid Quba on every Saturday by walking/riding and performed Nawafil in the Masjid. - [5] “Narrated Nafi: Ibn Umar never offered the Duha prayer except on two occasions: Whenever he reached Mecca; and he always used to reach Mecca in the forenoon. He would perform Tawaf round the Ka`ba and then offer two Rak`at at the rear of Maqam Ibrahim. Whenever he visited Quba, for he used to visit it every Saturday. When he entered the Mosque, he disliked to leave it without offering a prayer. Ibn `Umar narrated that Allah's Messenger used to visit the Mosque of Quba (sometime) walking and (sometime) riding. And he used to say, "I do only what my companions used to do and I don't forbid anybody to pray at any time during the day or night except that one should not intend to pray at sunrise or sunset." [Ref: Bukhari, B21, H283] - [6] For which he will be blamed and punished as well as those who emulated his [reprehensible] Sunnah without the punishment and the sin being reduced in anyway. - [7] Good/Bad actions and any custom/festivity compromised of these actions are by default part of Islam. The following Ahadith reveals this principle, sinful acts become reprehensible innovations into Islam: “And he who introduced some evil practice in Islam which had been followed subsequently (by others), he would be required to bear the burden like that of one who followed this (evil practice) without their being diminished in any respect.” [Ref: Muslim, B34, H6466] “Whoever introduces an evil Sunnah that is followed after him, will bear the burden of sin for that and the equivalent of their burden of sin, without that detracting from their burden in the slightest.” [Ref: Ibn Majah, B1, H207] Now try to understand why Hadhrat Adam’s (alayhis salaam) son will be responsible for every murder, Hadith "Narrated Abdullah: Allah's Messenger said, "Whenever a person is murdered unjustly, there is a share from the burden of the crime on the first son of Adam for he was the first to start the tradition of murdering." [Ref: Bukhari, B55, H552] No evidence to establish he intended his action to be part of Islam. This points to the default rule; every action is part of Islam may it be good/bad. Judging on this rule establishes how Prophet Adam’s (alayhis salaam) son’s action was judged to be part of Islam. - [8] As an example, one who feeds a poor person and those who follow his example and also feed a poor person then he and all those who followed him earn equal reward. One who fasts in the month of Ramdhan and those who follow him will all earn equal reward. Putting it simply anyone being the cause of reviving a neglected Sunnah and others following him after he establishes it with his action then they all will earn equal reward. - [9] The Shaykh of heretics Abu Rumaysah agrees with us Muslims that the second part of ‘evil Sunnah’ refers is about Islam sanctioned Haram activities and I quote: “The meaning of "a bad sunnah" is similar. It is renewing or starting something that the [Islamic] Shari’ah has already declared to be bad and the Prophet (sallallahu alayhi wa aalihi was’sallam) gave the example of the two sons of Adam (alayhis salaam wa 'alaa nabiyina), one killing the other. So upon the murderer was the sin of the killing and the sin of all those that killed after him, without their sins being reduced.” - [10] Part One: The heretic Shaykh Abu Ruymaysah and his co-religionists are likely to argue using option1, BSNO is composed of all activities which are against the clear teaching of Islam hence it is Haram. Or they are likely to argue with option2; we do not accept the existence of BSNO as a practice but we judge each individual act and based on all these individual acts we say these boys are engaging in sinful activities and if they are followed by others will earn them equal sin and punishment. Part Two: It doesn’t really matter what their line of argument is because the outcome is predetermined. If option1 is employed then note the principle employed by heretic is: practices which are composed of Haram activities are Haram. The opposite of this principle is: practices which are composed of Halal activities are Halal. Therefore the counter response in context of good Sunnah would be: ‘daily & continuously’ and other innovated practices are composed of acts of worship hence they are permissible. If option2 is employed then the heretic has employed: a practice not established in from Quran/Hadith is not recognized by me. This is attitude is foolishness because Islam does recognize the existence of [reprehensible] innovations but does not legitimize these innovations. Where as Mr. Idiot has climbed the high horse of: ‘I am so conscious of purity of Islam that I refuse to even entertain Islam recognizing conceptual existence of [reprehensible] innovations.’ Frankly such an individual is waste of precious minerals and chemicals with which he is made. As a intelligent man/woman one cannot acknowledge the existence of such people, therefore you must close your eyes/ears and say: Mr. Idiot doesn’t really exist, even though you should know Mr. Idiot exists. Mr. Idiot should be reminded, you don’t acknowledge existence of innovations and you judge each individual action in those ‘innovations’ individually. Now we would like you to judge each action individually in ‘daily & continuously’ and tell us your verdict and also the verdict on those who follow it. If he is bit of lesser Mr. Idiot he will be consistent with his methodology and spill the beans: we do not accept the existence of ‘daily & continuously’ as a practice but we judge each individual act and based on all these individual acts we say these people are engaging in good activities and if they are followed by others will earn them equal reward. - [11] In a nutshell, such Wahhabi is saying, Salah is explicitly established as part of [core teaching] Islam and the practice of ‘daily & continuously’ is not therefore it is innovation. To refute such foolishness you enquire from him; are the following activities explicitly established from Islam: Nawafil, recitation of Quran and invocation? Now ask him did not the Prophet (sallallahu alayhi wa aalihi was’sallam) state; a practice engaged continuously and routinely is most pleasing to him. Then how can something which pleases Allah’s Messenger (sallallahu alayhi wa aalihi was’sallam) be sinful and be punishable by Allah (subhanahu wa ta’ala)? Only activities which displease Allah (subhanahu wa ta’ala) and His Messenger (sallallahu alayhi wa aalihi was’sallam) are sinful and punishable, evidence: "And whoever introduces an erroneous 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] The people engage in daily & continuously following the good example of another Muslim and they like the originator of this practice perform it daily and continuously hence they all please Messenger of Allah (subhanahu wa ta’ala). Anyone from them with insight and wisdom will accept the Islamic verdict and only the foolish will continue to argue against Islamic position. - [12] He could be saying, Marwan done the duty entrusted upon him by removing the practice of Khutbah before Eid prayers. Or he could be saying the man has fulfilled the duty to speak out against an activity which is not established from Prophetic Sunnah. As the information stands, Marwan and the man both performed according to the Prophetic standard.

Introduction: After reading latest article a heretic supporter of Ibn Uthaymeen (lanatu lillah) wrote a response to 5.0 defend the Wahhabi Sheikh. The supporter of heresy attempted to argue; Ibn Uthaymeen’s methodology does not demonize those who use modern weapons in battle field. Rather his position his being misrepresented to erect a boogie man for purpose of refuting Salafi/Wahhabi Minhaj. Despite his claim Salih Ibn Uthaymeen position is being used unjustly to victimize Salafi Minhaj he presented no proof how my presentation of Salih Ibn Uthaymeen’s position does not truly represent his actual position. Instead he attempted to justify how modern weapons are legal in light of Quran/Hadith. 1.0 – Wahhabi Arguments - Weapons Used Were Not Part Of Islam: Firstly, Jihad is part of teaching of Islam but the weapons to be used in Jihad are not part of Islam. Secondly, Allah (subhanahu wa ta’ala) stated: “And make ready against them all you can of power, including steeds of war to threaten the enemy of Allah and your enemy, and others besides whom, you may not know but whom Allah does know.“ [Ref: 8:60] Allah’s Messenger (sallallahu alayhi wa aalihi was’sallam) employed against the disbelievers all that was available to Muslims in his time. In our times the Mujahideen acquired modern weaponry and by employing them they are obeying the command of Allah (subhanahu wa ta’ala) because Quranic verse states; “And make ready against them all you can of power, including …” Therefore they are not guilty of any innovation but rather obeying the command of Allah (subhanahu wa ta’ala). 2.0 – Response To The Heretical Argument – Weapons Are Part Of Islam: Allah (subhanahu wa ta’ala) states: “There has certainly been for you in the Messenger of Allah an excellent pattern for anyone whose hope is in Allah and the Last Day and [who] remembers Allah often.” [Ref: 33:21] Allah (subhanahu wa ta’ala) declared that the example/practice of Prophet (sallallahu alayhi wa aalihi was’sallam) is excellent for one who wishes to succeed on the day of judgment. The mother of believers, Hadhrat Aysha (radiallah ta’ala anha) explains why the example/practice of Prophet (sallallahu alayhi wa aalihi was’sallam) is best of example for those who wish to succeed on the day of judgment. She said Prophet (sallallahu alayhi wa aalihi was’sallam) was walking, talking, living example of Quran in action and he was indeed embodiment of Quran. Hence the weapons he used in Jihad and the weapons which he saw being used by his followers are part of Islam. How could the living example of Quran use sword, spear, bow and arrow, horse, camel, shield and these weapons not be part of written Quran/Islam? Salah is part of Islam and how it is performed demonstrated is by the living Quran. Jihad is part of Islam and the means weapons to be used were demonstrated by the living Quran. Secondly, if Jihad is part of Islam and the weapons used in it are not part of Islam then why would you make an attempt to justify the validity of using modern weapons in Jihad according to Quranic verse? Surely you consider the weapons as part of Islam as well and therefore you had to establish the legality of modern weapons in light of Quran/Hadith. If the type of weapons that can be used was not part of Islam then why would you attempt to establish the modern weapons can be used according to broad meanings of Quran? 2.1 – Allah’s Instructions To Prepare Horses Of War: Allah (subhanahu wa ta’ala) instructs the believers to have the war horses in ready state: “And make ready against them all you can of power, including steeds of war to threaten the enemy of Allah and your enemy, and others besides whom, you may not know but whom Allah does know.“ [Ref: 8:60] Hence the use of war horses in battle is part of Islam. 2.2 – The Conclusion Of The Discussion So Far: The Wahhabis who use modern weaponry and do not employ the war horses in their terrorist activities [which they label JIHAD unjustly] and who support use of modern weapons including battle Tanks are innovators according to their own methodology. They according to Ibn Uthaymeen’s understanding are denier of perfection/completion of Islam and they indirectly insinuate they have perfected/completed the teaching of Islam which Allah (subhanahu wa ta’ala) and his beloved Messenger (sallallahu alayhi wa aalihi was’sallam) did not. 2.3 – The Muslim Position On The Weapons Of Jihad: Everything Prophet (sallallahu alayhi wa aalihi was’sallam) did was according to either Wahi Zahiri or Wahi Khaf’fi. Wahi Zahiri means apparent revelation and this is Quran. Wahi Khaf’fi means hidden revelation and this became source of Sunnah Qawli and Sunnah Fehli. Sunnah Qawli means words of Prophet (sallallahu alayhi wa aalihi was’sallam) and Sunnah Fehli means actions of Prophet (sallallahu alayhi wa aalihi was’sallam) and both these reached us in form of Hadith. The following verses of Quran are evidence for both types; “Your companion has neither gone astray nor has erred. Nor does he speak of (his own) desire. It is only a Revelation revealed.” [Ref: 53:62] “There has certainly been for you in the Messenger of Allah an excellent pattern for anyone whose hope is in Allah and the Last Day and [who] remembers Allah often.” [Ref: 33:21] Hence weapons used by Prophet (sallallahu alayhi wa aalihi was’sallam) and his companions are part of teaching of Islam and are part of perfection/completion of the religion of Islam and the teaching of Quran and one who teaches/believes against this has brought into religion of Islam a reprehensible innovation. 3.0 – Wahhabi Argument – Make Ready All Of Power: The heretic argued: “Allah’s Messenger (sallallahu alayhi wa aalihi was’sallam) employed against the disbelievers all that was available to Muslims in his time. In our times the Mujahideen acquired modern weaponry and by employing them they are obeying the command of Allah (subhanahu wa ta’ala) …” The explanation and the refutation of this would be in line with the principle of Wahhabi methodology. Allah (subhanahu wa ta’ala) has stated in the Quran: “And make ready against them all you can of power, including steeds of war to threaten the enemy of Allah and your enemy, and others besides whom, you may not know but whom Allah does know.“ [Ref: 8:60] Based on the principle that the verse states, make ready all means of power against enemies of Allah (subhanahu wa ta’ala) and no specific weapon has been mentioned. 4.0 – Incompatibility Of Wahhabi’s Argument With Wahhabi Methodology: Wahhabi methodology of interpreting the Quran/Hadith consists of interpreting Quran/Hadith according to the understanding of Prophet (sallallahu alayhi wa aalihi was’sallam) and Salaf As Saliheen – the companions and two succeeding generations. According to Wahhabism your understanding is a novelty. Only, when you don’t find a precedent from Prophet (sallallahu alayhi wa aalihi was’sallam) then one is permitted to take route of Ijtihad according to Wahhabi methodology, isn't it? Yes, indeed Ijtihad only when there is no precedent to be followed from the Messenger of Allah (sallallahu alayhi wa aalihi was’sallam) then the route of Ijtihad is to be taken on a matter. The Messenger of Allah (sallallahu alayhi wa aalihi was’sallam) has interpreted the verse with his actions and has demonstrated all the means of power to threaten the enemies of Allah (subhanahu wa ta’ala) and there is a precedent to be followed regarding the type of weapons to be used in Jihad. Therefore your own interpretation contradicts the methodology you adhere to. According to your methodology the means to be prepared to threaten and to strike fear in the hearts of enemy of Allah (subhanahu wa ta’ala) are: sword, spear, bow and arrow, shield, camel, horse, and what ever else that Prophet (sallallahu alayhi wa aalihi was’sallam) and his companions used. 4.1 – Concluding This Aspect Of Discussion: According to Wahhabi methodology Quran is to be understood and acted upon as Allah’s Messenger (sallallahu alayhi wa aalihi was’sallam) understood and acted on. And any interpretation of Quran which is not from the the practical/oral teaching of Prophet (sallallahu alayhi wa aalihi was’sallam) and of Salaf As Saliheen (i.e. pious predecessors) it is to be rejected. Hence the interpretation of 'and prepare against them all means of power' presented by the Wahhabi contradicts the Prophetic interpretation. In addition to this it also goes against Ibn Uthaymeen’s philosophy of Islam being perfected/completed and Prophet (sallallahu alayhi wa aalihi was’sallam) explaining every aspect of Islam – including weapons of Jihad. According to frame work of Ibn Uthaymeen's methodology, Quran/Islam was explained in detail and anyone introducing even good Sunnah – such as modern weaponry is insinuating Islam/Quran was not completed/perfected by Allah (subhanahu wa ta’ala) and His Messenger (sallallahu alayhi wa aalihi was’sallam). 4.2 – Wahhabi’s Methodology And The Interpretation: The methodology employed by the Wahhabi and the interpretation of the following verse are correct according to Muslims: “And make ready against them all you can of power …” We the Muslims believe; Quran is written short but expresses widest possible meanings. Therefore it has capacity to validate and address all aspects of human life. In the time of Prophet (sallallahu alayhi wa aalihi was’sallam) horse was the fastest and best mean of charging enemy ranks. Hence we deduce prepare the best of means of threatening the enemies of Allah (subhanahu wa ta’ala). At present the horse is obsolete as a mean weapon of war. Yet the believer is still instructed to prepare horse to strike fear in the enemy of Allah (subhanahu wa ta’ala). At the present instruction is, prepare for Jihad even with the very least battle option – horse. When least is instructed then anything greater then it, is automatically instructed – battle tanks, APC’s etc. Hence the short expression vast meaning of speech of Allah (subhanahu wa ta’ala) yields that as Muslims we should have whatever means possible for war - the very best means of war and the very least. 4.3 – Islamic Methodology Employed By Wahhabi: Heretic ignored the traditional Wahhabi methodology in interpreting the Quran and adopted the Islamic methodology to interpret and justify the weapons used by Wahhabi terrorists in their terrorist activities. On the basis of following verse: “And make ready against them all you can of power …” he argued the legality of modern weapons. He used the generality of meaning of verse of Quran to legalize the use of modern weapons. Based on this principle we can understand the following Hadith: “It was narrated that Abu Juhaifah said: "The Messenger of Allah said: 'Whoever introduces a good practice that is followed after him, will have a reward for that and the equivalent of their reward, without that detracting from their reward in the slightest. Whoever introduces an evil practice that is followed after him, will bear the burden of sin for …" [Ref: Ibn Majah, B1, H207] The generality of Hadith establishes any good practice or custom or festivity [which incorporates Islamic acts of worship, charity, etc.] is permissible and is reward worthy. 4.4 - Triumph Of Islamic Methodology: Wahhabi employed Islamic methodology to legalize the use of modern weaponry and to defend his terrorist brothers who use these weapons in their terrorist activities. If he held to traditional Wahhabi understanding and methodology then chance of arguing against Ibn Uthaymeen’s position was zero.[1] Note to argue the case that modern weapons are permissible – he by default rejected Ibn Uthaymeen’s position that all innovations are misguidance even if the intention is good. He shifted his methodology to establish permissibility of modern weaponry.[2] This only validates Ahle Sunnat’s methodology and refutes Wahhabi and Ibn Uthaymeen’s heretical reasoning – no room for [praiseworthy] innovations. Only complete methodology which is equipped to meet the challenges of the modern world and still hold to Islam is methodology of Ahle Sunnat. Conclusions: According to Wahhabi methodology the precedent of Prophet (sallallahu alayhi wa aalihi was’sallam) is to be followed because his precedent is Islam and leaving his precedent and following a new Sunnah/Biddah is misguidance. Therefore one cannot legitimately use any modern means for which there is precedent of Prophet (sallallahu alayhi wa aalihi was’sallam). If someone introduces a Sunnah/Biddah then Ibn Uthaymeen’s words are enough to establish that y has become heretic according to Wahhabi methodology. Salih Ibn Uthaymeen’s and his Wahhabi ilk’s position, Islam is perfected/completed and there is no room for Sunnah/Biddah within boundaries of Sharia does not leave any room for flexible maneuvering to incorporate Ijtihad. Rather this rigid and extreme position is destructive enough to close the gates of Ijtihad.[3] Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi Footnote: - [1] Wahhabi Traditional Understanding: Interpretation of Prophet (sallallahu alayhi wa aalihi was’sallam) and the pious predecessors is Islam and all innovations are misguidance, - [2] Please note, commonly Wahhabi arguing against a Muslim and in attempt to demonize the celebration of Prophet’s birthday as [reprehensible] Biddah/Sunnah will strictly utilize Salih Al Ibn Uthaymeen’s methodology of – Islam is perfected/completed hence no room for [praiseworthy] Biddahs/Sunnah in Islam and one is distorting the perfection of Islam by introducing [praiseworthy] Sunnahs/Biddahs into Islam. Soon as one starts criticizing their practice of – reading Quranic in Taraweeh prayers then he will change to Islamic methodology to justify its permissibility but rejects Islamic methodology and what is derived with it when it does not suite his sectarian bias. - [3] All things legalized via implicit/indirect evidence (i.e. Ijtihad) are fundamentally praiseworthy Sunnah/Biddah for which the Mujtahid reaps reward and those who follow his Ijtihad. Bottom line is without praiseworthy Sunnah/Biddah being part of Islam and implicit/indirect evidence being valid methodology of conducting Ijtihad there can be no Ijtihad and no room for dressing modern trends into Islamic garb.

Introduction: Already an article has been written to refute Ibn Uthaymeen’s (lanatu lillah) mutilation of religion of Islam. With mercy of Allah (subhanahu wa ta’ala) it was established the true innovator and defacer of perfection/completion of Islam was Ibn Uthaymeen (lanatu lillah). He is the undeclared prophet and undeclared god of those who follow his reprehensible innovative methodology. For us Muslims, there is no law giving God but Allah (subhanahu wa ta’ala) and there is no law giving prophet after Prophet and the Messenger Muhammad (sallallahu alayhi wa aalihi was’sallam). 1.0 - Quote From Ibn Uthaymeen’s Book: “My brothers, now that this matter has been settled, did the Prophet (sallallahu alayhi wa aalihi was’sallam) die while something from the religion which draws one closer to Allah the Exalted remained which he did not explain? Never! Since the Messenger (sallallahu alayhi wa aalihi was’sallam) explained the whole of the religion either by his speech, his action or his (silent) approval, whether that was initiated of his own accord or whether it was due to a response to a question. Sometimes Allah would send a Bedouin from the furthest region of the desert in order to ask the Messenger of Allah (sallallahu alayhi wa aalihi was’sallam) a thing from among the matters of the religion which the Companions, who stuck by the Messenger of Allah (sallallahu alayhi wa aalihi was’sallam) did not ask him. This is why they used to rejoice when a Bedouin would come and ask the Prophet (sallallahu alayhi wa aalihi was’sallam) about certain affairs. That the Prophet (sallallahu alayhi wa aalihi was’sallam) did not leave anything which the people are in need of in their worship, their dealings with one another and their livelihood without having explained it is proven to you by His speech, the Exalted: “This day have I perfected for you your religion and have completed My favor upon you and have chosen for you Islam as a religion.” When this matter has been explained [that Islam is perfected/completed then] - O Muslim - know that every one who innovates something in the religion of Allah (azza wa jal) even if it is with a good intention, then his innovation, along with it being misguidance, will be considered a defamation of the religion of Allah (azza wa jal) and will be considered a denial and rejection of Allah (azza wa jal) the Exalted in His speech: “This day have I perfected for you your religion …” Since this innovator who innovated a matter into the religion of Allah (azza wa jal) which is not from the religion of Allah (azza wa jal) is saying silently that the religion has not been completed because this matter which was left out, and which he innovated, can be used to draw closer to Allah (azza wa jal).” [Ref: Innovations In The Light Of Perfection Of Shari’ah, Pages 3/4, by Muhammad bin Salih Al Uthaymeen] 1.1 - Salih Al Uthaymeen’s Position In My Own Words: Prophet (sallallahu alayhi wa aalihi was’sallam) taught all aspects of the religion of Islam. Even the minute details were taught and religion of Islam was completed, perfected, with all these fine details. Comprehensiveness of Islamic teaching is detailed in Quran and Hadith therefore there is no room for praiseworthy innovations in religion of Islam. And one who innovates into religion of Islam anything which was not taught by Allah (subhanahu wa ta’ala) or the Messenger (sallallahu alayhi wa aalihi was’sallam) insinuates indirectly; Allah (subhanahu wa ta’ala) and Messenger (sallallahu alayhi wa aalihi was’sallam) did not perfect/complete the religion of Islam because x, y, z matters were not made part of Islamic teaching which should have been part of Islam. As such, this innovator is a heretic and his deeds will be rejected and will end in hell fire. 1.2 - The Heretical Argument Summed By Wahhabi Side Of Me: There is no need for innovations in Islam even if they are introduced for the purpose; 1) of improving Islam, 2) propagating Islam, 3) assisting Islam, 4) sending reward of good deeds to the deceased.[1] The religion of Islam was comprehensively explained by Allah (subhanahu wa ta’ala) and Prophet (sallallahu alayhi wa aalihi was’sallam) in minute detail. All improvements were made until Islam reached perfection/completion in the life time of Prophet (sallallahu alayhi wa aalihi was’sallam). All that was required to spread Islam, assist Islam was taught by Allah (subhanahu wa ta’ala) and Prophet (sallallahu alayhi wa aalihi was’sallam). Hence every newly introduced matter in the religion of Islam is [reprehensible] innovation, a misguidance and takes to hell fire even if the people see goodness in it. 2.0 - The Straight Path And Straight To Hell Path: Islam being perfected and completed and every aspect of Islam being taught by Allah (subhanahu wa ta’ala) and Prophet (sallallahu alayhi wa aalihi was’sallam) has absolutely no consequence to introduction of praiseworthy Biddahs/Sunnahs into religion of Islam. Rather the comprehensiveness of Islam is being misused by Khariji fringe elements to support predetermined heretical belief. If one does not accept the Shar’ri legality of introducing praiseworthy Sunnahs/Biddahs into religion of Islam then such a person should in principle not accept praiseworthy innovations which became backbone of Islam. 3.0 - Jihad Example Of Exhaustive Prophetic Teaching: Jihad is important part of Islamic teaching. Allah (subhanahu wa ta’ala) gave direct instruction to Prophet (sallallahu alayhi wa aalihi was’sallam) to engage in Jihad: “O Prophet, fight against the disbelievers and the hypocrites and be harsh upon them. And their refuge is Hell, and wretched is the destination.” [Ref: 9:73] He engaged in Jihad against the hypocrites and disbelievers as instructed by Allah (subhanahu wa ta’ala). The Sunnah weaponry employed by Prophet (sallallahu alayhi wa aalihi was’sallam) was sword, spear, shield, bow and arrow. Allah (subhanahu wa ta’ala) instructs the believers: “And make ready against them all you can of power, including steeds of war (tanks, planes, missiles, artillery) to threaten the enemy of Allah and your enemy, and others besides whom, you may not know but whom Allah does know.“ [Ref: 8:60] Note, Allah (subhanahu wa ta’ala) instructs the Muslims to prepare all the means of war in power and then instructs the Muslims to prepare the war horses to threaten the enemy of Allah (subhanahu wa ta’ala). The means of war are explained by the Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam) – sword, spear, bow and arrow, etc. 3.1 - Miswak Demonstration Of Comprehensiveness Of Islam: Prophet (sallallahu alayhi wa aalihi was’sallam) explained the following verse: “The nature made by Allah in which He has created men there is no altering of Allah's creation; that is the right religion", with words: “There is none born but is created to his true nature (i.e. Islam). It is his parents who make him a Jew or a Christian or a Magian. Quite like beasts produce their young with their limbs perfect.”[2] In other words every child born is born on the religion of Islam but the parents alter this natural inclination according to their own world view. Prophet (sallallahu alayhi wa aalihi was’sallam) has reported to have said: “Narrated 'Aishah, that the Prophet said: "Ten are from the Fitrah: Paring the mustache, leaving the beard to grow, Siwak, cleaning the nose with water, paring the fingernails, washing the knuckles, plucking the underarm hair, shaving the pubic hairs, and Intiqas with water." [Ref: Tirmadhi, B41, H2757] Note, Islam is religion of Fitrah or accurately the pure human Fitrah is fundamentally Islam and therefore use of Miswak/Siwak is part of Fitrah/Islam. Hence Prophet (sallallahu alayhi wa aalihi was’sallam) routinely used Siwak before performing Tahajjud prayers: “Narrated Hudhaifa: Whenever the Prophet got up for Tahajjud prayer he used to clean his mouth (and teeth) with Siwak.” [Ref: Bukhari, B21, H237] He is reported to have said: “Abu Hurairah narrated; Allah's Messenger said: "If it were not that it would be difficult on my nation, then I would have ordered them to use the Siwak for each prayer." [Ref: Tirmadhi, B1, H22] 4.0 – Biddah Weapons And Sunnah Weapons And Heretical Methodology: Religion of Islam was completed/perfected and detailed guidance on every aspect of religion of Islam was provided by Prophet (sallallahu alayhi wa aalihi was’sallam). As evidence establishes Prophet (sallallahu alayhi wa aalihi was’sallam) engaged in Jihad against the disbelievers and demonstrated the type of weapons to be employed. These weapons are part of Islam and are part of perfected/completed and detailed guidance on Jihad. To employ any other weapon not established from the Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam) is adding to already perfected/completed religion of Islam.[3] It is akin to saying; Allah (subhanahu wa ta’ala), Prophet (sallallahu alayhi wa aalihi was’sallam) did not know about the AK47, RPG, MG’s, HG’s but we know better what weapons are better for Jihad in the way of Allah (subhanahu wa ta’ala) and we have to improve Islam and their short comings by introducing Biddah weapons into battle field.[4] Also it is akin to saying; religion of Islam was not completed/perfected and the micro-guidance of Allah (subhanahu wa ta’ala) and his beloved Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) was not enough hence these Biddah weapons are better substitute in modern battlefield then the Sunnah weapons. 4.1 - Biddah Tooth Brush/Paste And Sunnah Miswak And Heretical Methodology: Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam) is to use Miswak to clean his teeth and use of Miswak is part of completion/perfection of religion of Islam and part of micro-guidance from Allah (subhanahu wa ta’ala). This Sunnah Miswak has been replaced by Biddah brushes/pastes and heretics especially use Colgate brushes/pastes.[5] Use of these Biddah brushes/pastes is equal to believing that Allah (subhanahu wa ta’ala) did not know better then the disbelievers about oral hygiene and what the disbelievers invented is better replacement to Miswak.[6] One who leaves the guidance of Prophet (sallallahu alayhi wa aalihi was’sallam) for the tooth brushes/pastes of what the disbelievers invented believes Islam was incomplete and imperfect and the guidance of beloved Messenger (sallallahu alayhi wa aalihi was’sallam) regarding oral hygiene was insufficient. If Allah (subhanahu wa ta’ala), the knower of unseen and apparent, willed for the Muslims to use tooth pastes/brushes he would have revealed a verse in Quran saying when it is invented then use it. Or Prophet (sallallahu alayhi wa aalihi was’sallam) to whom the news of unseen arrived would have told us about tooth pastes/brushes. 4.2 – Biddah Bukhari/Muslim And Heretical Methodology: Allah (subhanahu wa ta’ala) revealed and explained the Quran to Prophet (sallallahu alayhi wa aalihi was’sallam) and he explained it to his followers. Deen of Islam was completed/perfected and we find absolutely no instruction from Allah (subhanahu wa ta’ala) or Prophet (sallallahu alayhi wa aalihi was’sallam) about Hadith collections called Bukhari/Muslim. If Allah (subhanahu wa ta’ala) completed and perfected the religion of Islam and provided micro-guidance without employing Bukhari/Muslim then what need is there for Bukhari/Muslim? Prophet (sallallahu alayhi wa aalihi was’sallam) did not employ Bukhari/Muslim in his sermons and there is no record of his saying; in Bukhari/Muslim it is written, yet he was means of completion/perfection of Islam. Then question worth asking is, what need is there for Bukhari/Muslim? If Islam was perfected/completed without Bukhari/Muslim then question is; can Islam be perfection/completed without Bukhari/Muslim? Is Bukhari/Muslim essential part of Islam and part perfection/completion of Islam? Can Biddahs be part of perfection/completion of Islam? Are not the Biddahs misguidance even if the people see goodness in them? Do you see goodness in Bukhari/Muslim? You distort the perfection/completion of Islam by introducing Biddahs of Bukhari/Muslim into Islam. Your adherence to these Biddahs is proof that you believe Allah (subhanahu wa ta’ala) and Prophet (sallallahu alayhi wa aalihi was’sallam) did not provide comprehensive guidance in religion of Islam and Quran is not enough for guidance. Neither Allah (subhanahu wa ta’ala) nor his beloved Messenger (sallallahu alayhi wa aalihi was’sallam) left any instruction compile Bukhari/Muslim or any Hadith book for that matter nor they gave instructions regarding employing these two Biddahs. 5.0 – Putting Everything In Perspective Of Heretical Methodology: In parts 3.0, it was established that Jihad is essential part of Islam. Also the weapons used by Prophet (sallallahu alayhi wa aalihi was’sallam) and his companions were declared. Using this as a base, in part 4.0 a heretical argument against the heretics was advanced, using their own methodology to establish for them the fault of their own methodology. In part 3.1 and part 4.1 exact methodology was employed for the same purpose. In part 4.2, purpose was to demonstrate how a member of anti-Hadith sect can use the very same argument of Ibn Uthaymeen against books of Ahadith. Heretical methodology was employed for sole purpose of showing these heretics the mirror so they see the ugliness of Wahhabism. In the hope they would realize the heretical nature of their understandings which stem from their heretical methodology of – every innovation of evil/sinful even if people see goodness in it. 5.1 – Exposing The Heretical Methodology Of Wahhabism From Sunnah: Heretics have not believed in Prophet (sallallahu alayhi wa aalihi was’sallam) when he said: “It was narrated that Abu Juhaifah said: "The Messenger of Allah said: 'Whoever introduces a good practice that is followed after him, will have a reward for that and the equivalent of their reward, without that detracting from their reward in the slightest. Whoever introduces an evil practice that is followed after him, will bear the burden of sin for …" [Ref: Ibn Majah, B1, H207] We Muslims are instructed by Prophet (sallallahu alayhi wa aalihi was’sallam) in Hadith Qawli; “I enjoin you to fear Allah, and to hear and obey even if it be an Abyssinian slave, for those of you who live after me will see great disagreement. You must then follow my sunnah and that of the rightly-guided caliphs.” [Ref: Abu Dawood, B41, H4590] We follow his Sunnah because Prophet (sallallahu alayhi wa aalihi was’sallam) has explained: “Narrated `Abdullah: The best speech is Allah's book, and the best guidance is the guidance of Muhammad, and the worst are newly-invented matters, and whatever you have been promised will surely come to pass, and you cannot escape (it).” [Ref: Bukhari, B73, H120] This also attested by Allah (subhanahu wa ta’ala) in the Quran: “There is indeed the best example for you to follow, in the Messenger of Allah, for every such person looks forward to Allah and the Last Day, and remembers Allah much.” [Ref: 33:21] Hence the best of guidance on Sunnahs/Biddahs which are good is of Prophet (sallallahu alayhi wa aalihi was’sallam). We the Muslims reject and disbelieve the minions of Satan from Najd and reject their heretical methodology which contradicts teaching of Islam. We believe in the Prophet of Allah (subhanahu wa ta’ala) who has informed us of reward for praiseworthy Sunnahs/Biddahs. 6.0 - Muslim Perspective On Comprehensiveness Of Islam: Allah (subhanahu wa ta’ala) revealed the Quran to his beloved Prophet (sallallahu alayhi wa aalihi was’sallam) and explained all aspects of religion of Islam to him. He taught worship, types of worship, time of worship, actions in worship, what to say in worship, number of time one should worship, and times on which one should worship. Wudhu is ritual washing of hands, mouth, cleaning nose, washing face, elbows, and feet. Prophetic tradition provides absolute guidance on how to perform Wudhu, when to perform Wudhu and how Wudhu is invalidated. Quran/Hadith detail almost every aspect of Islam and human life and give verdict on it and this is part of comprehensiveness of Islamic teaching. Another part to comprehensiveness of Islamic teaching is, Allah (subhanahu wa ta’ala) and his beloved Messenger (sallallahu alayhi wa aalihi was’sallam) provided principles to judge matters/practices which would arise after completion of Islam. Part of these principles is the teaching; if one introduces a praiseworthy Sunnah into Islam and it is followed by the people the reward will be equal to one who acts on the innovated Sunnah.[7] The second principle in context of innovated practice states; one who innovates a reprehensible Sunnah into religion of Islam, he will be sinful for it, and those who will follow the reprehensible Sunnah they will receive equal amount of sin.[8] Without these principles and without teachings of Ijtihad - the comprehensiveness of Islamic teaching would be limited to a particular era and Islam would have been unable evolve to withstand the ideological and social challenges faced in past and faces at present. These principles and the teaching about Ijtihad ensure that core of Islam remains static yet the Muslims are empowered to judge worldly and religious innovations in the light of Quran/Hadith.[9] 6.1 - Later Innovations Into Islam According To Methodology Of Muslims: Starting with modern weapons, even though there is no explicit evidence which establishes that these weapons are established from the Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam) but their use allows the believers to fulfill a command of religion. Therefore there use is permissible and there use in Jihad comes into category of good Sunnah/Biddah and it is reward worthy. Tooth brushes/pastes are not Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam) and Miswak is Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam). Despite this the use of tooth brush/paste is permissible in Islam because it helps to achieve a objective of deen – oral hygiene. The first Muslim to employ it for purpose of oral hygiene will be rewarded because those who followed him achieved a religious objective via tooth paste/brush. These modern inventions are not replacement for the Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam) but the permissibility is established. Coming to Bukhari/Muslim, indeed they are later innovations and they are essential part of religion of Islam and without these the perfection/completion of Islam would not be appreciated. Even though names of these books are not mentioned in Quran/Ahadith these books contain essential knowledge of Islam and are fundamental to understanding Quran. They are indeed later Biddahs/Sunnahs but they are good and reward worthy because they contain Sunnahs of beloved Prophet (sallallahu alayhi wa aalihi was’sallam) which explain Quran. Conclusion: Ibn Uthaymeen’s position; Islam was completed and perfected and Prophet (sallallahu alayhi wa aalihi was’sallam) provided micro-guidance on affairs of religion hence one who introduces Biddah/Sunnah into Islam has defaced the perfection/completion of Islam, is a poor excuse to justify his this heretical belief. If is accepted and employed fairly without bias it could even eradicate the basis for Quran because neither Allah (subhanahu wa ta’ala) nor the Messenger (sallallahu alayhi wa aalihi was’sallam) left instruction to compile the Quran into one book format. Based on this fact it can be argued, if Allah (subhanahu wa ta’ala) perfected religion of Islam and provided complete guidance on everything but did not consider it important to leave instructions for compiling Quran in single book format nor did his Prophet (sallallahu alayhi was aalihi was’sallam) then what need is of it? O senseless Ibn Uthaymeen, isn’t this akin to insinuating Allah (subhanahu wa ta’ala) and Prophet (sallallahu alayhi wa aalihi was’sallam) did not perfect/complete Quran good enough and their guidance wasn’t complete enough? Quran is complete/perfect and the guidance of Prophet (sallallahu alayhi wa aalihi was’sallam) is perfect guidance. Prophet (sallallahu alayhi wa aalihi was’sallam) has told of reward for introducing into Islam good Sunnah/Biddah and for those who follow the good Biddah/Sunnah. Those who support the evil/sin of Ibn Uthaymeen they will bear the burden of it and he will be their leader in hell-fire. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi Footnotes: - [1] Heretics understand the following Hadith literally, it states; every newly introduced matter is innovation, and matter of fact is that his [praiseworthy] innovations fall into these four categories. Hence the detail was incorporated into summing up of Wahhabi position because when they state EVERY innovation is MISGUIDANCE then they declare all FOUR types of [praiseworthy] innovations as MISGUIDANCE. No sane heretic would ever dare to actually negate all FOUR types of [praiseworthy] innovations. - [2] “There is none born but is created to his true nature (i.e. Islam). It is his parents who make him a Jew or a Christian or a Magian quite as beasts produce their young with their limbs perfect. Do you see anything deficient in them? Then he quoted the Qur'an., The nature made by Allah in which He has created men there is no altering of Allah's creation; that is the right religion" [Ref: Muslim, B33, H6423] - [3] Sunnahs of Prophet (sallallahu alayhi wa aalihi was’sallam) are of four types; 1) Qawli (i.e. speech), Fehli (i.e. actions), Taqreeri (i.e. tacitly approved), and Wasfi (i.e. quality). - [4] No it is not akin to saying anything; it is me being [stupid] Wahhabi and being Ibn Uthaymeen (lanatu lillah). Belief is in Islam is what you affirm with tongue and confirm within your heart. - [5] Use of Colgate is for dramatic effect, trying to be like all knowing Wahhabi, who knows everything about the intentions and reasons and nothing is concealed from him when he writes something to refute his opponent. I do not have any idea what the Wahhabi’s actually use but rest assured they have replaced the Miswak with some modern tooth paste/brush and the Miswak is used before Friday prayers. So point is, they use tooth pastes/brushes and the brand, you can ask your closest Wahhabi. - [6] Read footnote #4, it explains the intention behind it. - [7]“He who introduced some good Sunnah 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] - [8] “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: Muslim, B34, H6470] - [9] Core of Islam – here means fundamental teaching of Prophet (sallallahu alayhi wa aalihi was’sallam). Core of Islam is, Islam without additions made after the death of Prophet (sallallahu alayhi wa aalihi was’sallam). Core without Biddahs/Sunnahs of companions, generations succeeding companions and the generation succeeding the second generation and core without all types Sunnahs/Biddahs that Muslims introduced thereafter.

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