My Story Of How I Became Orthodox Muslim - From Guidance To Misguidance To Guidance.
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By MuhammedAli
Introduction:
Prophet (sallallahu alayhi wa aalihi was’sallam) has been quoted as saying in Ahadith, every innovation is misguidance. Muslims believe literally every innovation is not misguidance. Only every reprehensible innovation is misguidance and every reprehensible innovation is composed of components which are violating the prophetic teaching and contradict spirit of Islam. Contrary to Islamic belief, the anti-Islamic elements believe every innovation in literal sense is innovation even if it is composed of Islamicly sanctioned acts of worship, charity, etc. This is due to their literal interpretation of Hadith and their emphasis on qullu (i.e. every). Hence it is important to establish use of ‘every’ is not in respect of every innovation but ‘every’ has been limited and restricted to reprehensible type of innovations. Also the Ibn Fawzaan quoted renowned scholar to aid his position. He stated collection of Quran into a book and writing and collecting Ahadith into books is not a praiseworthy innovation. Part two can be read, here.
Saalih Al Fawzaan And Issue Of Translation:
Ibn Fawzaan is a prominent scholar in Saudi Khariji State and member of Board Of Senior Scholars And Member Of Permanent Committee For Fatwah And Research. His works carry weight amongst the Khawarij hence it is crucial his writing is addressed from Islamic perspective and lays bare heretical understandings which he has purposed. Secondly, the translation of Ibn Fawzaan’s work by Maaz Qureshi at times was incoherent and bereft of contextual relevance. The points were poorly conveyed and lacked clarity hence original[1] was altered for sake of clarity by adding words and rephrasing sentences. Also discussion regarding Taraweeh prayer was separated into parts. Between which the subject of compilation of Quran was discussed. So material was connected with the relevant discussion and material regarding compilation of Quran was added after Taraweeh prayer discussion. Note, textual criticism skills were employed to reconstruct the message being conveyed in original Arabic and alterations were not result of reading Arabic text of original essay. Hence there is possibility errors might have been made in re-constructing of his point of view. I seek refuge in Allah (subhanahu wa ta’ala) from misguidance of Satan the cursed. In case of errors in representing his view, please do notify me and mistakes will be rectified.
Part One: Saalih Al Fawzaan’s Short Essay:
“Whoever divides innovation in the religion into good innovation (i.e. bid'ah hasanah), and sinful innovation (i.e. bid'ah Say’yah), then he has committed wrong, and has opposed Prophet’s (sallaahu 'alayhi wa sallam) statement, "Every innovation is a misguidance", because the Messenger (sallaahu 'alayhi wa sallam) ruled that innovation - all of it - is misguidance, and this says that not all innovation is misguidance, rather there is good innovation. Al-Haafidh Ibn Rajab said in his commentary in al Arba'een: 'So his (sallaahu 'alayhi wa sallam) statement, “The best discourse is the Book of Allah, and the best guidance is the guidance of Muhammad, and the worst of affairs are those which are newly introduced, for every innovation is an error” is a comprehensive statement, nothing is excluded from it. And this is the greatest principle from the principles of the Religion and it is connected with his (sallaahu 'alayhi wa sallam) following statement, "Whoever invents in this affair of ours, what is not from it, then it is rejected" So whoever invents things and attributes them to the religion, and it does not have an origin in the religion to return to then it is misguidance, and the Religion is free from those things. And equal to that are matters of beliefs, or actions, or statements whether hidden, or manifest.’ [Ref: Jaami'ul 'Uloom Wal Hikam, p. 233] And there is not a proof for them that there is good innovation, except for the statement of Umar (radiallaahu 'anhu) regarding the Taraweeh prayer, "What a good innovation this is!" (i.e. ni'imatul bida'atu hadhihi).”[2]
Ibn Rajab’s Definition Of Innovation:
Prior to Ibn Fawzaan’s quoted material Ibn Rajab stated: “Regarding the Holy Prophet’s saying: “Beware of newly introduced matters, for every innovation is a straying.” It is a warning to the community against following innovated new matters. He emphasized that with his words, “every innovation is a straying.” [Such type of] innovations are those things which are newly introduced, having no source in the Shari’ah to prove them.” Ibn Rajab believes any practice/belief which is termed as innovation is by default a Shar’ri innovation, and such innovation has no evidence from Quran or Hadith. Yet from his statement one can glimpse that according to Ibn Rajab, an innovation without evidence of Shari’ah is straying innovation, because he connected Hadith of; every innovation is misguidance, to his following statement: “[Such type of] innovations are those things which are newly introduced, having no source in the Shari’ah to prove them.” Of course this is not his actual position rather an in-depth observation. He also stated; an innovated practice/belief with evidence of Shari’ah is not an innovation from Shar’ri perspective, here: “As for whatever has a source in the Shari’ah, thereby establishing it, then it is not an innovation in the [sense of] Shari’ah, even though it might linguistically be an innovation.” And same was repeated bit later: “As for those things in the sayings of the right-acting first generations where they regard some innovations as good, that is only with respect to what are innovations in the linguistic sense, but not in the Shari’ah.” Here Ibn Rajab is gravely mistaken because the scholars of Islam have always considered good innovations to be from perspective of Shari’ah. Shari’ah defines the goodness and evilness of innovations hence what it judges to be good and bad is part of Shari’ah. Before continuing to next point it is important to state that linguistic meaning of innovation is; which is without precedent. Shar’ri meaning of innovation is; which is without precedent in Islam. The important point in is that those scholars who have divided innovation to be good have done so on basis of following Hadith: “Whoever sets a good precedent in Islam, he will have the reward for that, and the reward of those who acted in accordance with it, without that detracting from their reward in the slightest.” [Ref: Nisa’i, B23, H2555] When something is not part of Islam but it is being part of Islam than innovation is being made part of Islam. This is assertion is supported by linguistic and Shar’ri meaning of innovation. Considering this, meaning of the Hadith is when a good innovation which is not part of Islam is made part of Islam then the one who sets a good innovation in Islam [for others to follow] will receive reward and those who follow his good innovated precedent.
Four Important Points Made By Saalih Al Fawzaan:
There are four main points in the short essay produced by chief of Khawarij and they are as follow: i) One who divides innovation into categories of praiseworthy and blameworthy innovations has wronged teaching of Islam and opposed the statement of Prophet (sallallahu alayhi wa aalihi was’sallam). ii) Prophet (sallallahu alayhi wa aalihi was’sallam) said: “And the most evil affairs are the innovations; and every innovation is misguidance." [Ref: Muslim, B4, H1885] Use of وَكُلُّ (i.e. and every) in the relevant Hadith is to include everything and nothing is excluded from it hence all innovations are misguidance. iii) There is no proof for good innovation except the statement of Hadhrat Umar (radiallah ta’ala anhu) regarding Taraweeh prayer. iv) Quote from Jami Ul Uloom Wal Hakim of Ibn Rajab Al Hanbali as quoted by Saalih Ibn Fawzaan.
Scholars Always Divided Innovation In Two Main Branches:
Early Muslim scholars have always and scholars continue to divide innovation to two main categories. Type one, which is composed of Islamicly sanctioned practices/beliefs. Type two, which is composed of Islamicly prohibited practices/beliefs. Type one, has been termed as, praiseworthy, permissible, righteous, guidance, and even termed it linguistic innovation.[3] Type two, has been stated to be, prohibited, evil, misguiding, sinful, and legal innovation.[4] Then these categories are subdivided into many categories.[5] The chief of Khawarij stated one who divides innovation into good and bad has wronged and opposed the Messenger (sallallahu alayhi wa aalihi was’sallam) because he believes every newly invented matter, from perspective of Sharia if it is declared as an innovation than it is misguidance. Therefore it is important to point out who according to Ibn Fawzaan’s statement has wronged the religion of Islam and who in Ummah is guilty of opposing the teaching of Messenger (sallallahu alayhi wa aalihi was’sallam).
The Eminent Scholars Who Wronged And Opposed:
Imam Shafi (rahimullah) stated innovations are of two types. The type which contradicts the teaching of Quran, the Sunnah, Hadith and Ijma, such one he classed as misguiding innovation. Concerning the type which does not contradict the teaching of Quran, Sunnah, Ahadith, and Ijma, he classed good and quoted Hadith where Hadhrat Umar (radiallah) had said Taraweeh is good innovation. Following is evidence of Imam Shafi (rahimullah) understanding on subject of innovation: “It was narrated to us by Muhammad ibn Musa ibn al-Fadl who had it narrated to him from Abul-Abbas Al-Asam who said Rabi ibn Sulayman narrated to us from Imam ash-Shafi’s that he said, “Innovated matters in religion are of two kinds: 1) Whatever is innovated and is contradicts the Book, or the Sunnah, or a narration, or Ijma – then this is an innovation of misguidance. 2) Whatever is innovated of good and that does not contradict any of these – then this is a novelty which is not blameworthy. And Umar (radiya Allahu ‘anhu) said concerning the night-prayer in the month of Ramadhan: نِعْمَتِ الْبِدْعَةُ هَذِهِ (i.e. what a good innovation this is!) meaning something new not previously present, and if done does not rebut anything which existed before.” [Ref: Reported by al-Bayhaqi in Manaqib ash-Shafi'i, 1/469] Imam Al-Ghazali (rahimullah), Imam Ibn Hajar Al-Asqalani (rahimullah), Imam Nawavi (rahimullah), Imam Qurtubi (rahimullah), Muhammad al-Shawkani (Khariji), Imam Suyuti (rahimullah), and countless others defined innovation into praiseworthy and blameworthy. Even Ismail Dehalvi (the apostate) divided innovation into good and bad in his Tazkira Al Ikhwan.[6]
Position Of Muslims About Prominent Scholars:
In light of Ibn Fawzaan’s statement it can be concluded that he believes the mentioned scholars and all those who divided innovation into good and bad categories are the ones who have wronged and opposed prophetic teaching. Considering this insolence of Ibn Fawzaan, effort is being made to defend the honor of prominent scholars of Islam from the indirect attack by supporting the definition of Muslims. As Muslims we believe, Imam Shafi (rahimullah), Imam Al Ghazali (rahimullah), Imam Ibn Hajar (rahimullah), and Imam Nawavi (rahimullah) scholars are not the ones who have wronged and opposed the teaching of Prophet (sallallahu alayhi wa aalihi was’sallam). It is Ibn Fawzaan who is opposing the prophetic Sunnah and if Allah (subhanahu wa ta’ala) wills the charge will be established.
Valid Difference Of Opinion Over The Definition:
It would be too much to say he was unaware of evidence which establishes the understanding of these scholarly giants but it is just and befitting his caliber to say; he is ignorant of their interpretations. Ibn Fawzaan failed to understand; the difference on definition of innovation is a valid difference of opinion and none from these two definitions is blameworthy because the evidence exists for both versions. As Muslims we believe those scholars whose understanding of innovation agrees with Ijtihad of these luminaries, they are upon the truth, like those who pioneered this understanding of innovation. Those who have pioneered the simple definition of innovation and those who employ it they are closer to the truth but missed the mark of perfection. The pioneers of this definition have erred in their Ijtihad and there is no blame upon them for this but only reward from Allah (subhanahu wa ta’ala) because mistakes of Mujtahid are rewarded.
Hadith Of Every Innovation Is Misguidance:
Ibn Fawzaan quoted the following Hadith: “And the most evil affairs are the innovations; and every innovation is misguidance." [Ref: Muslim, B4, H1885] And argued the words وَكُلُّ (i.e. and every) are used in the Hadith therefore nothing is excluded from this statement. There will be five approaches to answer this point: i) logical criticism to solve problem, ii) on usage of وَكُلُّ (i.e. and every), iii) concluding remarks regarding usage of ‘every’, iv) explaining the Hadith of Prophet (sallallahu alayhi wa aalihi was’sallam) with Ahadith which support the positions argued for first and second approach, v) and establishing category of good innovation. Note, out of the four important points of Ibn Fawzaan pointed in the beginning or article, three will be addressed in forth coming material and the last one will be addressed as a separate part.
First Approach – The Counter Attack:
If Prophet (sallallahu alayhi wa aalihi was’sallam) had stated; all of innovations are misguidance literally, without restricting/limiting the meaning of ‘every’ to a specific genre of innovations then questions is: Are books of Ahadith (i.e. Bukhari, Muslim, Tirmadhi etc.) included in this ‘every’ or excluded from ‘every’? If you say they are excluded therefore not innovations, then you have eliminated the foundation of your argument because your argument was ‘every’ used in this Hadith is without Takhsees (i.e. specifics) yet you have made Takhsees in ‘every’ to accommodate the books of Ahadith. We Muslims affirm that ‘every’ is connected with a specific type of innovation and it is not to be understood on its generality. The point is; ‘every innovation’ is not in meaning of ‘absolutely every innovation’ but ‘every innovation’ is used to mean ‘every innovation in a specific context’. What that specific context is, if Allah (subhanahu wa ta’ala) permits will be explained in third approach.
Second Approach – The Usage Of Every:
Allah (subhanahu wa ta’ala) states: "As for the boat, it belonged to certain men in dire want: they plied on the water: I but wished to render it unserviceable, وَرَاءَهُم مَّلِكٌ يَأْخُذُ كُلَّ سَفِينَةٍ غَصْبًا (i.e. for there was after them a certain king who seized on every boat by force).” [Ref: 18:79] It is stated in the verse that a king has ordered every boat is to be ceased but order was to cease all usable boats. Hence Khidar (alayhis salaam) damaged the boat to prevent the livelihood of boat owner being ceased by inflicting damage which can be repaired with little effort. Allah (subhanahu wa ta’ala) states: “And [recall] when Moses prayed for water for his people, so We said, "Strike with your staff the stone." And there gushed forth from it twelve springs, قَدْ عَلِمَ كُلُّ أُنَاسٍ مَّشْرَبَهُمْ (i.e. and every people knew its watering place). "Eat and drink from the provision of Allah, and do not commit abuse on the earth, spreading corruption." [Ref: 2:60] The verse states every people knew where to drink water from when Prophet Musa (alayhis salaam) struck the rock with his staff. Yet it was not every people in literal sense of the word but every tribe from the twelve tribes of tribe of Israeel. Allah (subhanahu wa ta’ala) states: “They said, Postpone [the matter of] him and his brother and send among the cities gatherers. Who will bring you every learned magician? يَأْتُوكَ بِكُلِّ سَاحِرٍ عَلِيمٍ (i.e. And the magicians came to Pharaoh). They said, Indeed for us is a reward if we are the dominant." [Ref: 7:111/113] Logistics of undertaking such task at that time would make it impossible to reach every city of earth. Yet the verse says they were sent to every city which is too farfetched. The polytheists in time of Prophet Musa (alayhis salaam) sent for emissaries to every major city or to every city of Egypt to gather the best magicians to compete with Prophet Musa (alayhis salaam). Therefore literal reading of every city is not intended. Please bear with an example which would resonate with readers. Ali is carrying valet full of money, credit card, a brand new mobile phone, wearing on his 50 carat gold ring. Thief strikes and says: Hand over everything you have or you going to die. Does the thief want Ali to hand over all that he doesn’t carry with him as well or just what he is carrying with him? All that Ali is carrying at that moment.
Third Approach – Summing Up The Findings:
The word ‘every’ even though by itself is not limited/restricted and is inclusive of all but when it is used in a restrictive/limiting context then it is no longer on its natural meaning. Rather it is limited and restricted according to the context. Note the word ‘every’ was used but it was limited restricted by circumstances. Similarly in the verses ‘every’ was limited and restricted according to contextual relevance.[7] Hence it could be said, use of word ‘every’ in the following Hadith is not ‘absolutely every’ but in meaning of ‘every in specific context’, here: “And the most evil affairs are the innovations; and every innovation is misguidance." [Ref: Muslim, B4, H1885] Just as the context of verses limit and restrict the meaning of ‘every’ to ‘every in specific context’ the words ‘every innovation’ are limited and restricted by other Ahadith of Prophet (sallallahu alayhi wa aalihi was’sallam).
Fourth Approach – Explaining Hadith With Ahadith:
Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said: “And he who introduces a فِي الإِسْلاَمِ سُنَّةً سَيِّئَةً (i.e. evil precedent in Islam), there is upon him the burden of that, and the burden of him also who acted upon it subsequently, without any deduction from their burden.” [Ref: Muslim, B34, H6466] Linguistically innovation is what does not have precedent in Quran of Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam). What is not part of Islam and is made part of Islam is innovation hence the mentioned Hadith is talking about one who introduces into Islam evil innovation. And tells for him who introduces evil innovation and those who follow his evil innovation will receive equal burden of sin. This understanding of above Hadith is supported by another Hadith found in Tirmadhi, here: "And whoever introduces a بِدْعَةَ ضَلاَلَةٍ (i.e. 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] In light of this, the following statement of Prophet (sallallahu alayhi wa aalihi was’sallam) is not literal: “And the most evil affairs are the innovations; and every innovation is misguidance." [Ref: Muslim, B4, H1885] Rather it should be understood in context of Hadith of ‘evil precedent in Islam’ and ‘erroneous innovation’. Therefore the interpretation of Hadith is as follows: the most evil affairs are the evil precedents and erroneous innovations introduced into Islam and every evil/erroneous innovation is misguidance. Hence the word ‘every’ is restricted and limited in the phrase, “… every innovation is misguidance …” in specific context of evil and erroneous innovations. Now question must arise, how are evil innovations judged to be evil? Prophet (sallallahu alayhi wa aalihi was’sallam) answered this question by saying: “Aishah reported the Messenger of Allah as saying: if any one introduces into this affair of ours anything which does not belong to it, it is rejected. Ibn Isa said: the prophet said: if anyone practices any action in a way other than our practice, it is rejected.” [Ref: Dawood, B41, H4589] And in another Hadith it is stated: “He who enacted any act for which there is no sanction from our behalf that is to be rejected.” [Ref: Muslim, B18, H4267] In other words if an innovation is composed of anything which is not from prophetic Sunnah it is evil innovation and it is to be rejected.
Fifth Approach – Establishing The Good Innovation:
It was previously said, innovation is which does not have precedent in Quran and Sunnah, and following words of Prophet (sallallahu alayhi wa aalihi was’sallam) point to permissibility of, and reward for, introducing good innovation into Islam: “He who introduces a فِي الإِسْلاَمِ سُنَّةً حَسَنَةً (i.e. good Sunnah in Islam), there is a reward for him for this and reward of that also who acted according to it subsequently, without any deduction from their rewards …”[8] [Ref: Muslim, B34, H6466] Note, the Hadith states one who introduces into Islam a good Sunnah, if a good Sunnah is being introduced into Islam then it means it is not part of Islam. What is not part of Islam and it is being made part of Islam is, innovation. Hence Prophet (sallallahu alayhi wa aalihi was’sallam) told of reward for introducing good innovation into Islam. It was based upon understanding of the Hadith of good Sunnah in Islam that Hadhrat Umar (radiallah ta’ala anhu) declared his gathering of worshipers under leadership of an Imam as an excellent innovation, here: “Then on another night I went again in his company and the people were praying behind their reciter. On that, 'Umar remarked نِعْمَتِ الْبِدْعَةُ هَذِهِ (i.e. what an excellent innovation this is) but the prayer which they do not perform, but sleep at its time is better than the one they are offering.' He meant the prayer in the last part of the night. (In those days) people used to pray in the early part of the night." [Ref: Bukhari, B32, H227] These Ahadith establish the position of Muslims that to introduce praiseworthy innovations into Islam is permissible and reward worthy.
Conclusion:
We have established the prominent scholars of past have divided the innovation into two categories. It has been established those who have divided innovation into good and bad have not erred nor opposed the teaching of Prophet (sallallahu alayhi wa aalihi was’sallam) but rather have employed all evidence available on the topic of innovation to perfect their understanding. And it was minion of Iblis incarnate who actually opposed the teaching of Prophet (sallallahu alayhi wa aalihi was’sallam). The usage of ‘every’ has been explained in detail. The usage of ‘every’ is affected by context, which limits its absolute meaning and restricts it to a specific. The foolish assumption that Muslims do not have any evidence but the evidence related to Taraweeh was shattered with proper explanation of Hadith of introducing good Sunnah into Islam. As for the quote taken from Ibn Rajab it has been explained by the content of first, second and third approach. Ibn Fawzaan position is based on Ibn Rajab's quote and due to which no direct response is required. Instead, Ibn Rajab's understanding of innovation was explored and his error was pointed out in light of evidence of Hadith.
Wama alayna ilal balaghul mubeen.
Muhammed Ali Razavi
Footnotes:
- [1] To find out where the alterations have been made please use MSWord to compare original and revised versions. To see the original quote click, here.
- [2] Clarification Of Doubts Concerning Innovation. Originally taken from; Kitab at-Tawheed, author; Saalih al Fawzaan, page 106/110 Translation; Maaz Qureshi, Amendments; Muhammed Ali Razavi.
- [3] Those scholars who have labelled type one innovations as linguistic innovation they follow a different definition of innovation. Their definition accords the following principles: Any action/belief of which there is no Asal (i.e. foundation - explicit or implicit evidence) such is innovation. And the opposite was: Any action/belief which can be established from Quran/Sunnah from implicit or from generality of words is not an innovation. They maintain innovation is of two types, linguistic and legal. According to this classification when an innovation is classed as an innovation from legal perspective than it is in meaning of ‘type two’ innovation (i.e. reprehensible - which composed of that which contradicts teaching of Islam). So according to their understanding compiling Quran into a book after death of Prophet (sallallahu alayhi wa aalihi was’sallam) and Hadhrat Umar’s (radiallah ta’ala anhu) gathering the people of Masjid to perform Taraweeh under one Qari for entire Ramadhan are not innovations [in legal sense]. And this is because Prophet (sallallahu alayhi wa aalihi was’sallam) in his life time over saw the writing of revelation (i.e. Quran). Also there is precedent of performing Taraweeh under leadership of Imam because Prophet (sallallahu alayhi wa aalihi was’sallam) in person led Taraweeh for three days. These scholars agree that these are innovations in linguistic sense. The vast majority of scholars have classified these two practices to be good innovations because of their division of innovation being divided as good and bad. Words of Hadhrat Umar (radiallah ta’ala anhu) are evidence of Taraweeh being innovation and being good innovation according to this definition: قَالَ عُمَرُ نِعْمَ الْبِدْعَةُ هَذِه.ِ [Ref: Bukhari, B32, H227] Therefore the real difference between the two parties is due to label and not of result. One group labels it linguistic innovation and other considers as good innovation.
- [4] From Islamic perspective anti-Muslim element’s legal/Shar’ri innovation’s equivalent is reprehensible innovation. In Islamic terminology, all innovations are legal/Shar’ri innovations, be it praiseworthy or reprehensible.
- [5] The details of sub-divisions and explanation of them can be found in the following book, What Is Innovation In Islam, by Mufti Ahmad Yar Khan Naeemi (rahimullah alayhi ta’ala).
- [6] If Allah (subhanahu wa ta’ala) permits an article will be written on subject of innovation containing writings of these scholars.
- [7] The word ‘every’ in its natural meaning cannot be used for creation without warranting major Shirk. The natural meaning of ‘every’ which is unlimited, unrestricted can only truly be used for Allah (subhanahu wa ta’ala). When the word ‘every’ is used for creation of Allah (subhanahu wa ta’ala) it is always used with certain constraints implied from context or implied from inability of creation for whom it was used for.
- [8] “Narrated Ibn Jarir bin 'Abdullah: from his father that the Messenger of Allah said: "Whoever starts a good tradition which is followed, then for him is a reward, and the likes of their rewards of whoever follows him, there being nothing diminished from their rewards." [Ref: Tirmadhi, B39, H2675] “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.” [Ref: Ibn Majah, B1, H207]
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By MuhammedAli
Introduction:
Muhammad bin Abdul Wahhab’s Qawa’id Al Arba is the Takfir manual for heretics. This little book introduces all heretics to the art of making everyone Mushrik. The focus of this article would be to explain the evidences which Muhammad bin Abdul Wahhab utilized to establish the rules in his second principle. This will serve two main objectives; 1) this will allow the readers to know the subject matter of the issue in detail, 2) and once the correct understanding these verses realized by the readers then it will be easier to see the trick being played.
The Second Principle Of Qawaid Al Arba:
That they say: We do not call upon and turn towards them except to seek nearness and intercession. So the proof against seeking this nearness (through others like Awliyah) is the saying of the Most High: “And those who you take Awliyah besides Him (they say): ‘We worship them only that they may bring us near to Allah.” Verily, Allah will judge between them concerning that wherein they differ. Truly, Allah guides not him who is a liar, and a disbeliever.” [Ref: 39:3] And the proof of intercession (through Awliyah) is the saying of the Most High: “And they worship besides Allah things that hurt them not, nor profit them, and they say: These are our intercessors with Allah.” [Ref: 10:18] And intercession is of two types; a) the prohibited intercession, and the affirmed intercession. The prohibited intercession is that which is sought from other than Allah concerning that which only Allah is able to do. And the proof is the saying of the Most High: “O you who believe! Spend from that which We have provided for you, before a Day comes when there will be no bargaining, nor friendship, nor intercession. And it is the disbelievers who are the wrong-doers.” [Ref: 2:254] And the affirmed intercession is that which is sought from Allah, and the intercessor is honored with the intercession and the one interceded for, is one whom Allah is pleased with; his speech and actions, after he gives permission, as He, Ta’aala, said: “Who is he that can intercede with Him except with His permission?” [Ref: 2:255]
Part One – A: The Awliyah Of Polytheists:
The polytheists of Makkah attempted to scare Prophet (sallallahu alayhi was’sallam) by saying: "We say nothing but that (perhaps) some of our gods may have seized thee with imbecility.” [Ref: 11:54] Allah (subhanahu wa ta’ala) responds to their this saying: “Is not Allah enough for his Servant? But they try to frighten thee with other besides Him! For such as Allah leaves to stray, there can be no guide.” [Ref: 39:36] In another verse Allah (subhanahu wa ta’ala) refers to the idol-gods of polytheists as Satan’s Awliyah: “That is only Satan who frightens [you] of his Awliyah. So fear them not but fear Me, if you are [indeed] believers.” [Ref: 3:175] This establishes that Awliyah of polytheists according to Quran are idol-gods of polytheists. Allah (subhanahu wa ta’ala) states: “Then do those who disbelieve think that they can take My servants instead of Me as Awliyah?” [Ref: 18:102] “Or have they taken Awliyah besides him? But Allah - He is the Protector ...” [Ref: 42:9] Allah (subhanahu wa ta’ala) states on the day of judgment the Awliyah of polytheists will be gathered and questioned: “And [mention] the Day He will gather them and that which they worship besides Allah and will say, "Did you mislead these, My servants, or did they [themselves] stray from the way?" [Ref: 25:7] These Awliyah will reply to Allah (subhanahu wa ta’ala😞 "Exalted are You! It was not for us to take besides You any Awliyah. But You provided comforts for them and their fathers until they forgot the message and became a people ruined." [Ref: 25:8] Allah (subhanahu wa ta’ala) explicitly narrates the questioning of Awliyah of polytheists: “And [beware the Day] when Allah will say: O Jesus, Son of Mary did you say to the people: Take me and my mother as gods besides Allah? He will say: "Exalted are You! It was not for me to say that to which I have no right. If I had said it; You would have known it. You know what is within myself, and I do not know what is within Yourself. Indeed, it is You who is Knower of the unseen.” [Ref: 5:116] Once again this establishes the Awliyah of polytheists were people who had been elevated to status of gods or idols who were believed to be gods. Regarding the Awliyah of polytheists Allah (subhanahu wa ta’ala) states: “Say: Who is Lord of the heavens and earth? Say: Allah! Say: Have you then taken besides Him Awliyah not possessing [even] for themselves any benefit or any harm?” [Ref: 13:16] These harmless and profitless Awliyah were worshiped by polytheists: “But they worship rather than Allah that which does not benefit them or harm them, and the disbeliever is ever, against his Lord, an assistant [to Satan].” [Ref: 25:55] The polytheists worshipped idols besides Allah (subhanahu wa ta’ala) and this is attested in the following verse: “You only worship, besides Allah idols and you produce a falsehood. Indeed, those you worship besides Allah do not possess for you [the power of] provision." [Ref: 29:17] “They said: "We worship idols, and to them we are ever devoted." [Ref: 26:71] This establishes that the Awliyah of polytheists stated in the following verse are idols: “And those who you take Awliyah besides Him (they say): ‘We worship them only that they may bring us near to Allah.” [Ref: 39:3] And these idols were believed to be gods as declared in the following verse: "These our people have taken for worship gods other than Him.” [Ref: 18:15]
Part One – B: Polytheists Worshiped Gods Besides Allah (subhanahu wa ta’ala😞
The Awliyah of polytheists are their gods whom they worshiped besides Allah (subhanahu wa ta’ala). Allah (subhanahu wa ta’ala) declared, the Awliyah of polytheists will deny worship of polytheists: “And they have taken besides Allah [false] gods that they would be for them [a source of] honor. No! Those [gods] will deny their worship of them and will be against them opponents [on the Day of Judgment].” [Ref: 19:81/82] These gods were idols as indicated by the following words of Quran: And said, "You have only taken, other than Allah, idols as [a bond of] affection among you in worldly life. Then on the Day of Resurrection you will deny one another and curse one another, and your refuge will be the Fire, and you will not have any helpers." [Ref: 29:25] These worshipped will include the idols of Prophet Isa (alayhis salam) and of the pious belonging to nation of Prophet Nuh (alayhis salam). The origin of the idols worshipped by Arab polytheists is stated by Ibn Abbas (radiallah ta’ala anhu😞 “All the idols which were worshipped by the people of Noah were worshipped by the Arabs later on. As for the idol Wadd, it was worshipped by the tribe of Kalb at Daumat-al-Jandal; Suwa' was the idol of (the tribe of) Murad and then by Ban, Ghutaif at Al-Jurf near Saba; Yauq was the idol of Hamdan, and Nasr was the idol of Himyr, the branch of Dhi-al-Kala.'” [Ref: Bukhari, B60, H442] Then Ibn Abbas (radiallah ta’ala anhu) goes on to state about the identity of the idols: “The names (of the idols) formerly belonged to some pious men of the people of Noah, and when they died Satan inspired their people to (prepare and place idols at the places where they used to sit, and to call those idols by their names. The people did so, but the idols were not worshipped till those people (who initiated them) had died and the origin of the idols had become obscure, whereupon people began worshipping them.” [Ref: Bukhari, B60, H442] These pious people as well as Prophet Isa (alayhis salaam), Maryam (alayhis salaam), Uzair (alayhis salam) all will disown those who have elevated them to status of gods and deny the worship. And the idols which were made to represent them will enter fire as stated by the verse. Allah (subhanahu wa ta’ala) tells Prophet (sallallahu alayhi was’sallam) to enquire from the Messengers before Prophet (sallallahu alayhi was’sallam) if Allah (subhanahu wa ta’ala) permitted taking of gods with Allah (subhanahu wa ta’ala) and their worship: “And ask those We sent before you of Our messengers; have We made besides the Most Merciful gods to be worshipped?” [Ref: 43:45] Allah (subhanahu wa ta’ala) in another verse answers the question Himself: “Or have they taken gods besides Him? Say, [O Muhammad], "Produce your proof. This [Qur'an] is the message for those with me and the message of those before me." But most of them do not know the truth, so they are turning away. And We sent not before you any messenger except that We revealed to him that: "There is no god except Me so worship Me." [Ref: 21:24/25] This establishes that polytheists worshiped gods besides Allah (subhanahu wa ta’ala) and in Islam the worship is to be only of God.
Part One – 😄 Verse 39:3 In Context Of Beliefs Of Polytheists:
The verse quoted by Muhammad bin Abdul Wahhab in light of above established evidence means; those who you take idol-god Awliyah besides Allah (subhanahu wa ta’ala) say; we worship idol-god Awliyah that they may bring us near to Allah. It would be better if the mentioned interpretation is put in the context of verse, contextual interpretation: “And those who you take as [idol-god] Awliyah besides Him (they say): ‘We worship them [the idol-gods] only that they may bring us near to Allah.” Verily, Allah will judge between them concerning that wherein they differ. Truly, Allah guides not him who is a liar, and a disbeliever.” [Ref: 39:3] Note in response to claim of polytheists Allah (subhanahu wa ta’ala) states: Verily, Allah will judge between them concerning that wherein they differ. Truly, Allah guides not him who is a liar and a disbeliever.” [Ref: 39:3] Indicating that those who make this claim are lying about why they take their idol-gods as Awliyah with Allah (subhanahu wa ta’ala). In a nutshell, the verse 39:3 was revealed regarding the polytheists and their gods and not about Muslims. Please bare these two important points in mind because these points are essential to fault of Muhammad bin Abdul Wahhab’s methodology.
Part Two – A: Polytheists Worship Which Cannot Profit Or Harm:
Allah (subhanahu wa ta’ala) states: “And they worship besides Allah things that hurt them not, nor profit them, and they say: These are our intercessors with Allah.” [Ref: 10:18] In the following Allah (subhanahu wa ta’ala) tells; a Kafir [takes intercessor with Allah subhanahu wa ta’ala and] worships which do not benefit or harm: “But they worship rather than Allah that which does not benefit them or harm them, and the disbeliever is ever against his Lord, an assistant [to Satan].” [Ref: 25:55] While refuting the belief of disbelievers, Allah (subhanahu wa ta’ala) gives hint about the identity of intercessors: “Or have they taken other than Allah as intercessors? Say, "Even though they do not possess [power over] anything, nor do they reason?" [Ref: 39:43]Arguing against the disbelievers that you take them as intercessors with Allah (subhanahu wa ta’ala) even though they possess no ability [of life hearing, seeing, walking, talking] nor they can reason [because they cannot speak]. Allah (subhanahu wa ta’ala) prohibits the disbelievers from taking intercessors with Allah (subhanahu wa ta’ala😞 “And do not invoke besides Allah that which neither benefits you nor harms you, for if you did, then indeed you would be of the wrongdoers.'" [Ref: 10:106] From all this we established; disbelievers took intercessors, their intercessors have no ability to harm or benefit, and disbelievers are prohibited from taking intercessors to Allah (subhanahu wa ta’ala). To know why the intercessors of polytheists are unable to harm/benefit and why the disbelievers were prohibited from taking intercessors with Allah (subhanahu wa ta’ala) we have to identify the type of intercessor they took.
Part Two – B: Worshiping Intercessor Idol-Gods:
Allah (subhanahu wa ta’ala) quotes: "These our people have taken for worship gods other than Him.” [Ref: 18:15] “And they have taken besides Allah [false] gods that they would be for them [a source of] honor. No! Those [gods] will deny their worship of them and will be against them opponents [on the Day of Judgment].” [Ref: 19:81/82] These gods were worshipped in form of idols which the polytheists themselves created: “You only worship, besides Allah idols and you produce a falsehood. Indeed, those you worship besides Allah do not possess for you [the power of] provision." [Ref: 29:17] These verses of established that those whom the polytheists worshiped besides Allah (subhanahu wa ta’ala) were idol-gods. The following verse further establishes that these idol-gods whom the polytheists had taken as intercessors do not have power to benefit or harm: “And they worship besides Allah things that hurt them not nor profit them and they say: These are our intercessors with Allah.” [Ref: 10:18] In another verse Prophet (sallallahu alayhi was’sallam) is made to say about the idol-gods of polytheists: “Should I take other than Him gods! If the Most Merciful intends for me some adversity, their intercession will not avail me at all, nor can they save me.” [Ref: 36:23] This establishes that the polytheists believed their idol-gods are their intercessors with Allah (subhanahu wa ta’ala).
Part Two – 😄 Harmless, Profitless Idol-Gods:
Allah (subhanahu wa ta’ala) narrates the intention of Prophet Ibrahim (alayhis salaam😞 “And by Allah I will surely plan against your idols after you have turned and gone away." So he made them into fragments, except a large one among them so they might return to it [and question].” [Ref: 21:57/58] When the polytheists of his nation came back they questioned to each other: "Who has done this to our gods? Indeed, he is of the wrongdoers." They said, "We heard a young man mention them who is called Abraham." They said, "Then bring him before the eyes of the people that they may testify." [Ref: 21:59/61] They questioned Prophet Ibrahim (alayhis salaam) and received a very thought poking response: “They said, "Have you done this to our gods, O Abraham?" He said, "Rather, this - the largest of them - did it, so ask them, if they should [be able to] speak." [Ref: 21:62/63] Upon this they realize the error of their belief but remained upon their disbelief and replied to Prophet Ibrahim (alayhis salaam😞 “So they returned to [blaming] themselves and said [to each other], "Indeed, you are the wrongdoers." Then they reversed themselves, [saying], "You have already known that these do not speak!" [Ref: 21:64/65] To which Prophet Ibrahim (alayhis salaam) replied: "Then do you worship instead of Allah that which does not benefit you at all or harm you? Uff to you and to what you worship instead of Allah. Then will you not use reason?" [Ref: 21:66/67] To which the polytheists had no response other then easiest way out; they intended to kill him. Implication Note that Prophet Ibrahim (alayhi salaam) regarding the idol-gods of polytheists said: "You have already known that these do not speak!" He said, "Then do you worship instead of Allah that which does not benefit you at all or harm you?” [Ref: 21:66] And regarding the polytheists of Arabia Allah (subhanahu wa ta’ala) said: “And they worship besides Allah things that hurt them not nor profit them and they say: These are our intercessors with Allah.” [Ref: 10:18] This establishes verse about polytheists of Arabia was about their idol-gods and in the verse Allah (subhanahu wa ta’ala) is stating; polytheists worship idol-gods besides Allah (subhanahu wa ta’ala) which do not hurt nor profit them and yet the polytheists take these idol-gods as intercessors:
Part Two – 😧 Verse 10:18 In Context Of Beliefs Of Polytheists:
The true interpretation of the verse quoted by Muhammad bin Abdul Wahhab is as follows. They the polytheist worship besides Allah (subhanahu wa ta’ala) idol-gods that hurt them not nor profit them and the polytheists say regarding their idol-gods; these idol-gods are our intercessors with Allah (subhanahu wa ta’ala). Putting this understanding in the context of the verse; “And they [the polytheists] worship besides Allah [idol-gods] things that hurt them not nor profit them and they [the polytheists] say: These [idol-gods] are our intercessors with Allah.” [Ref: 10:18] The verse continues with to mention association of polytheists with Allah (subhanahu wa ta’ala😞 “Say, "Do you inform Allah of something He does not know in the heavens or on the earth?" Exalted is He and high above what they associate with Him.” [Ref: 10:18] Allah (subhanahu wa ta’ala) states in another verse: “Follow what has been revealed to you from your Lord - there is no god except Him - and turn away from those who associate others with Allah.” [Ref: 6:106] This establishes Polytheists of Arabian Peninsula took their idol-gods as intercessors with Allah (subhanahu wa ta’ala) and worshipped them as such.
Part Three – A: No Friendship Nor Intercession For Disbelievers:
Muhammad bin Abdul Wahhab introduced into Islam a heretical type of intercession which he defined as; “The prohibited intercession is that which is sought from other than Allah concerning that which only Allah is able to do.” And to establish this principle he quoted the following verse of Quran: “O you who believe! Spend from that which We have provided for you, before a Day comes when there will be no bargaining, nor friendship, nor intercession. And it is the disbelievers who are the wrong-doers.” [Ref: 2:254] The day mentioned in the verse is judgment day and for the disbelievers there will be no bargaining nor friendship nor intercession. Allah (subhanahu wa ta’ala) will say to the polytheists: “[it will be said to them], "And you have certainly come to Us alone as We created you the first time, and you have left whatever We bestowed upon you behind you. And We do not see with you your 'intercessors' which you claimed that they were among you associates [of Allah]. It has [all] been severed between you, and lost from you is what you used to claim." [Ref: 6:94] Realizing that they have no one to intercede for them the polytheists will say: “Do they wait except its result? The Day its result comes those who had ignored it before will say, "The messengers of our Lord had come with the truth, so are there [now] any intercessors to intercede for us or could we be sent back to do other than we used to do?" They will have lost themselves, and lost from them is what they used to invent.” [Ref: 7:53] Allah (subhanahu wa ta’ala) stated regarding the polytheists: “And the Day the Hour appears the criminals will be in despair. And there will not be for them among their [alleged] partners any intercessors, and they will [then] be disbelievers in their partners.” [Ref: 30:12/13] Quran records the words how polytheists will disassociate themselves from the partners they ascribed to Allah (subhanahu wa ta’ala😞 “To him [alone] is attributed knowledge of the Hour. And fruits emerge not from their coverings nor does a female conceive or give birth except with His knowledge. And the Day He will call to them: "Where are My 'partners'?" they will say, "We announce to You that there is [no longer] among us any witness [to that]." [Ref: 41:47] The polytheists will say this because those whom they worshipped will deny being worshipped: “And [mention, O Muhammad], the Day We will gather them all together - then We will say to those who associated others with Allah, "[Remain in] your place you and your 'partners.' "Then We will separate them, and their "partners" will say: "You did not used to worship us.” [Re: 10:28]
Part Three – B: The Permitted Intercessors Will Intercede For Muslims:
Muhammad bin Abdul Wahhab stated: “And the affirmed intercession is that which is sought from Allah, and the intercessor is honored with the intercession and the one interceded for, is one whom Allah is pleased with; his speech and actions…” And to establish this innovative principle he quoted the following verse: “To Him belongs whatever is in the heavens and whatever is on the earth. Who is it that can intercede with Him except by His permission? He knows what is [presently] before them and ...” [Ref: 2:255] There are many verses of Quran which establish the intercession of those whom Allah (subhanahu wa ta’ala) will permit, Allah (subhanahu wa ta’ala) states: “Indeed, your Lord is Allah, who created the heavens and the earth in six days and then established Himself above the Throne, arranging the matter [of His creation]. There is no intercessor except after His permission. That is Allah, your Lord, so worship Him. Then will you not remember?” [Ref: 10:3] The people of hell will request the angels: ”And those in the fire will say to the keepers of hell, "Supplicate your Lord to lighten for us a day from the punishment." [Ref: 40:49] Allah (subhanahu wa ta’ala) states that their intercession will not avail them: “And how many angels there are in the heavens whose intercession will not avail at all except [only] after Allah has permitted [it] to whom He wills and approves.” [Ref: 53:26] Allah (subhanahu wa ta’ala) states about idol-gods of polytheists not having the right to intercede and some being granted the right of intercession: “And those they invoke besides Him do not possess [power of] intercession; but only those who testify to the truth [can benefit], and they know.” [Ref: 43:86] “None will have [power of] intercession except he who had taken from the Most Merciful a covenant.” [Ref: 19:87] “That Day, no intercession will benefit except [that of] one to whom the Most Merciful has given permission and has accepted his word.” [Ref: 20:109] Allah (subhanahu wa ta’ala) states those intercessors who will be permitted to intercede will only intercede for whom Allah (subhanahu wa ta’ala) will permit: “And intercession does not benefit with Him except for one whom He permits. [And those wait] until, when terror is removed from their hearts ...” [Ref: 34:23] “He knows what is [presently] before them and what will be after them, and they cannot intercede except on behalf of one whom He approves. And they, from fear of Him, are apprehensive.” [Ref: 21:28] Many Ahadith record the details regarding the intercessors and about whom they would intercede. Prophet (sallallahu alayhi was’sallam) said: “The people will come to me, and I will prostrate myself underneath Allah's Throne. Then I will be addressed: 'O Muhammad! Raise your head; intercede, for your intercession will be accepted, and ask (for anything) for you will be given." [Ref: Bukhari, B55, H556] In another hadith it is recorded that Prophet (sallallahu alayhi was’sallam) said: "On the Day of Resurrection I will intercede and say, "O my Lord! Admit into Paradise (even) those who have faith equal to a mustard seed in their hearts." Such people will enter Paradise, and then I will say, 'O (Allah) admit into Paradise (even) those who have the least amount of faith in their hearts.” [Ref: Bukhari, B93, H600] The intercession of Prophet (sallallahu alayhi was’sallam) will be for those who committed major sins: "My intercession is for the people who committed the major sins in my Ummah." [Ref: Tirmadhi, B11, H2435] Ahadith also record Prophet (sallallahu alayhi was’sallam) has told of others from amongst the Ummah interceding behalf of sinful Muslims: "Indeed in my Ummah are those who intercede for large groups of people, and among them (there are) who intercede for a tribe, and among them (there are) who intercede for a group, and among them (there are) who intercede for a man, until they are admitted to Paradise." [Ref: Tirmadhi, B11, H2440] Another hadith states Messengers and angles will be instructed to intercede: ”Then the angels will come and intercede and the Messengers will intercede.' And he mentioned the Sirat, and said: "The Messenger of Allah said: 'I will be the first one to cross it, and when Allah has finished passing judgment among His creation, and has brought forth from the Fire those whom He wants to bring forth, Allah will command the angels and the Messengers to intercede and they will be recognized by their signs, for the Fire will consume all of the son of Adam apart from the place of prostration. Then the water of life will be poured on them, and they will grow like seeds on the banks of a rainwater stream." [Ref: Nisa’I, B12, H1141] Another version of the hadith also includes believers in the list of permitted intercessors: "Then the prophets and angels and the believers will intercede, and (last of all) the Almighty (Allah) will say …” [Ref: Bukhari, B93, H532]
Part Three – 😄 Why No Intercessor And Intercession For Disbelievers:
Allah (subhanahu wa ta’ala) states: “O you who believe! Spend from that which We have provided for you, before a Day comes when there will be no bargaining, nor friendship, nor intercession. And it is the disbelievers who are the wrong-doers.” [Ref: 2:254] It has already been established that believers will have intercessors and Muslims having Wali’s is established by the following verse; “Your Wali is none but Allah and His Messenger and those who have believed - those who establish prayer and give zakah, and they bow [in worship].” [Ref: 5:55] And Prophet (sallallahu alayhi was’sallam) and believers being Wali’s of each other will not change even on the judgment day: “Close friends, that Day, will be enemies to each other, except for the righteous.” [Ref: 43:67] Hence the verse does not mean believers will not have anyone to intercede for them. On the judgment day when the mankind realizes the reality they will then seek friendship and seek to bargain. Allah (subhanahu wa ta’ala) informs them that on that day there will be no such a thing. Hence implying that time for bargaining your wealth, time, for securing and making friendship and assuring intercession your life time on earth. If you fail to secure it in your earthly life then Allah (subhanahu wa ta’ala) states regarding such wrong-doers (i.e. polytheists), clearly: “And warn them, [O Muhammad], of the Approaching Day, when hearts are at the throats, filled [with distress]. For the wrongdoers there will be no devoted friend and no intercessor [who is] obeyed.” [Ref: 40:18] In another verse Allah (subhanahu wa ta’ala) states: “So today no ransom will be taken from you or from those who disbelieved. Your refuge is the Fire. It is most worthy of you, and wretched is the destination.” [Ref: 57:15] There are two reasons why polytheists will not have intercessors on judgment day, a) polytheists took idol-gods as their intercessors they did not become Muslims. Taking idol-gods as intercessors with Allah (subhanahu wa ta’ala) and worshipping them is prohibited. Polytheists took prohibited intercessors with Allah (subhanahu wa ta’ala). Regarding prohibited intercessor idol-gods Allah (subhanahu wa ta’ala) stated: “And they [the polytheists] worship besides Allah [idol-gods] things that hurt them not nor profit them and they [the polytheists] say: These [idol-gods] are our intercessors with Allah.” [Ref: 10:18] “And do not invoke besides Allah [idol-god intercessors] that which neither benefits you nor harms you, for if you did, then indeed you would be of the wrongdoers.'" [Ref: 10:106] Allah (subhanahu wa ta’ala) tells the polytheists they will disbelieve in whom they associate with Allah (subhanahu wa ta’ala) as His god-partners: “And there will not be for them among their partners any intercessors, and they will [then] be disbelievers in their partners.” [Ref: 30:13] Prophet (sallallahu alayhi was’sallam) is made to say to the polytheists regarding their idol-god intercessors: “Should I take other than Him gods! If the Most Merciful intends for me some adversity, their intercession will not avail me at all, nor can they save me.” [Ref: 36:23] Coming to the second reason, if the polytheists had accepted Islam then they would have had Prophet (sallallahu alayhi was’sallam) and believers as their intercessors because they would have believed in these intercessors while affirming Oneness of Allah (subhanahu wa ta’ala).
Part Three – 😧 Verse 2:254 In The Context Of Quran:
Allah (subhanahu wa ta’ala) stated: “O you who believe! Spend from that which We have provided for you, before a Day comes when there will be no bargaining, nor friendship, nor intercession. And it is the disbelievers who are the wrong-doers.” [Ref: 2:254] Even though in the beginning of the verse the believers are addressed but later in the verse Allah (subhanahu wa ta’ala) states about the disbelievers that they will not be able to bargain for paradise, nor their friendships will Muslims will avail them nor they will have intercession of their intercessors -no intercession of their idol gods. Hence according to all the established evidence the correct understanding of the verse is; “O you who believe! Spend from that which We have provided for you, before a Day comes when there will be no bargaining, nor friendship, nor intercession [for the disbelievers]. And it is the disbelievers who are the wrong-doers.” [Ref: 2:254] Or it could mean; “O you who believe! Spend from that which We have provided for you, before a Day comes when there will be no bargaining, nor friendship, nor intercession [without the permission of Allah subhanahu wa ta’ala]. And it is the disbelievers who are the wrong-doers.” [Ref: 2:254] In the context of the verse and general Quranic theology the implication would be; Prophet (sallallahu alayhi was’sallam) tell the believers to do good deeds (i.e. give Charity) because on judgment day there will not be anyone permitted to intercede for them without His permission hence the good deeds will save you from punishment of fire. Note the those sinners whose bad deeds out weigh the good deeds will have to taste the punishment and Prophet (sallallahu alayhi was’sallam) will only be able to intercede for them after he receives permission. Hence they should not solely rely on the intercession of Prophet (sallallahu alayhi was’sallam) but perform good deeds to remain out of fire even before the permission is granted.
Muhammad bin Abdul Wahhab Methodology Is Methodology Of Khawarij:
We have established that the verse 39:3 is referring to the Awliyah of polytheists and Quran establishes the Awliyah of polytheists were idol-gods. The verse 10:18 was revealed about the polytheists who contended with Prophet (sallallahu alayhi was’sallam) about Tawheed and instead of believing in One-ness of Allah (subhanahu wa ta’ala) the polytheists believed in many gods and worshipped these many gods and believed these gods will be their intercessors to Allah (subhanahu wa ta’ala). In a nutshell, it can be said this verse too was revealed regarding the polytheists and their gods. The verse 2:254 can be interpreted differently and both interpretations are valid. One interpretation is, that the verse refers to polytheists and disbelievers in general not having any intercessor in court of Allah (subhanahu wa ta’ala). The second interpretation is; Prophet (sallallahu alayhi was’sallam) will not be able to intercede for the disbelievers if they are sent to hellfire due to their bad deeds out weighing the good ones, until Allah (subhanahu wa ta’ala) is granted the permission to intercede. Now, Muhammad bin Abdul Wahhab quoted verses which were revealed regarding the disbelievers and their idol-gods and applied these verses to Muslims of his time. With exception to 2:254 which can be interpreted differently all other verses definitely and certainly referred to non-Muslims. The only verse which can be interpreted in context of Muslims was employed by Shaykh al-Najd Muslims have no intercessors with Allah (subhanahu wa ta’ala) in reality establishes Muslims have intercessors with Allah (subhanahu wa ta'ala) with His permission. Hazrat Abdullah Ibn Umar (radiallah ta’ala anhu) stated about the people who employ the methodology like of Muhammad bin Abdul Wahhab: “... and the Mulhidun (heretical) after the establishment of firm proof against them: "And the statement of Allah: 'Allah will not mislead a people after He has guided them, until He makes clear to them what to avoid.' [9:115] And Ibn Umar used to consider them (the Khawarij and the Mulhidun) the worst of Allah's creatures and said: …” Why he considered them as the worst in the creation of Allah (subhanahu wa ta’ala) is also explained: "These people took some verses that had been revealed concerning the disbelievers and interpreted them as describing the believers.” [Ref: Bukhari, Volume 9, Page 49, Chapter 6: Qatal Al Khawarij] This is the nature of Khawarij to describe the believers as disbelievers and interpret the verses which revealed regarding disbelievers in such a fashion that they describe believers. This methodology is a heretical innovation and anyone who employs it and applies understanding of such verses upon Muslims saying; these verses describe your belief, is from the heretics/innovators and from the people who will enter the fire.
Conclusion:
From the Tafsir of the verses it is established that polytheists do not have and will not have any intercessors with Allah (subhanahu wa ta’ala). The primary reason for this is; they have taken idols as gods and attributed them to be partners of Allah (subhanahu wa ta’ala) and it was these attributed god-partners which the Mushrikeen believed will be their intercessors. In contrast to polytheists we the Muslims believe Prophets and pious Muslims are our intercessors as servants of Allah (subhanahu wa ta’ala) and not because of being god-partners with Allah (subhanahu wa ta’ala). We also believe Allah (subhanahu wa ta’ala) has granted them the permission to intercede on behalf of believers. Hence in light of this, the prohibited intercession is one which is sought from a idol-god instead of Allah (subhanahu wa ta’ala) and the permitted intercession is, which is sought from a creation of Allah (subhanahu wa ta’ala) while affirming creed of Tawheed. Also the methodology which Muhammad bin Abdul Wahhab employed is innovation of Khawarij. As a result of his methodology he is from these people, the worst people in creation of Allah (subhanahu wa ta’ala) and those who follow him in creed and in methodology are also from his sect of Khawarij.
Wama Alayna Ilal Balaghul Mubeen.
Muhammed Ali Razavi
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By MuhammedAli
Introduction:
Muslims believe Prophet (sallallahu alayhi wa aalihi was’sallam) foretold that a Khariji sect will emerge from central Saudi Arabia. Prophet (sallallahu alayhi wa aalihi was’sallam) pointed to the direction of East and named Najd as place of its origin. In middle of 17th century this group emerged lead by Shaykh Muhammad Bin Abdul Wahhab. Seeing the prophesy was fulfilled and noting; creed of Tawheed/Shirk and deeds matched Khawarij, along side the description given by Prophet (sallallahu alayhi wa aalihi was’sallam) fitted upon Shaykh of Najd, the Islamic scholarship warned the Muslims of his tribulation citing the Ahadith of Najd as proof. Supporters of Shaykh of Najd resorted to distorting the Ahadith which expose the reality of their sect. The core argument in defense is; Najd is not in Arabia but it is Iraq [or is part of Iraq]. Then they present various evidences in form of Ahadith, many of which are gross distortions of Ahadith, to establish their concocted narrative.
BackGround And Way Of Response:
Year and half ago a brother Syed Hammad Saifi mentioned another brother Muhammad Aamir Khan had written some articles on topic of Najd. Unfortunately I did not ask what and where these articles are. And told me that brother Abdullah, a supporter of Kharijism, from system_of_life responded to these articles, here. Brother Syed Hammad Saifi requested a response. I informed him everything which brother Abdullah has mentioned in the article comprehensively been refuted in various articles which number roughly twenty, here. And promised him something will be written in response to brother Abdullah’s distortions of Islam in future. In brother Abdullah’s article; there is material which is directly related to the topic of Najd and unrelated. Everything, related and unrelated all will be addressed in order of evidence quoted.
0.0 - Adu-Allah’s Opening Statement:
“This Article is a brief response to those Sufis (Barewlis) who intentionally accusing the Ahle-Sunnah Wal-Jamaah of Hijaaz (Saudi Arabia). Abusing the great Scholars of Hijaaz (Saudi Arabia). They intentionally hide ing the Hadith related to Iraq and attributing those Ahadeeth to People of Hijaaz with intention of maligning them. Inshallah we shall expose these Liars.” [Ref: Alternative location of original article, here]
0.1 - Abdullah’s Opening Statement In Balance:
He said Sufis (Barelwis) accuse and abuse the scholars of Ahlus Sunnah Wal Jammah of Hijaz (Saudi Arabia). And we the Muslims conceal the Ahadith which indicate group of Satan will emerge from Iraq with intention of maligning the Shuyukh of Najd. It is important that the very foundation of distortion and lies is exposed for what it is. The following parts will address everything that needs to be addressed. There are numerous factual errors in what brother Abdullah wrote in his opening statement. These errors are due to absence of knowledge and by establishing them objective is to prove brother Abdullah is poorly educated. And poor education religious or secular makes poor scholars and poor scholarship. By this I do not intend to insinuate brother Abdullah is an Aalim the truth is far from it.
1.0 - Sufi And Barelwis Accuse:
Readers should note there are three major factions, Sufis/Sunnis, Wahhabis, and Shia. And in between there are many shades of grey for each faction. If you take away, Wahhabis, Shias, Deobandis, from equation everyone else is Sufi and everyone of them is member of Ahlus Sunnah Wal Jammah. Even if one takes away Deobandis and Shias and puts them in pro-Wahhabi basket, this still leaves an over whelming majority of Sufi/Sunnis who are against the Wahhabis. What I am trying to get at is when he says Sufis are against his version of Ahlus Sunnah Wal Jammah. In reality he means everyone from Ummah is against his sect with exception of dozen or so Deobandis because none everyone falls into these major labels and shades of grey which originate from them.
1.1 - Identity Of Ahlus Sunnah And The Jammah:
Prophet (sallallahu alayhi wa aalihi was’sallam) said: “After I am gone, you will see great conflict. I urge you to adhere to my Sunnah and the path of the Rightly-Guided Caliphs, and cling stubbornly to it.” [Ref: Ibn Majah, B1, H44] “Whoever among you lives will see great conflict. I urge you to adhere to what you know of my Sunnah and the path of the Rightly-Guided Caliphs, and cling stubbornly to it.” [Ref: Ibn Majah, B1, H43] Ahlus Sunnah (i.e. people of tradition) in Ahlus Sunnah Wal Jammah (i.e. people of tradition and main-body) referrs to those who follow the Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam). And Wal Jammah referrs to one who holds to the Jammah (i.e. main-group) of companions and of Muslims. The identity of second is established by the following sayin of Prophet (sallallahu alayhi wa aalihi was’sallam): “It was narrated from Thawban that: The Messenger of Allah said: "A group among my Ummah will continue to follow the truth and prevail, and those who oppose them will not be able to harm them, until the command of Allah comes to pass." [Ref: Ibn Majah, B1, H10] And this taifa (i.e. group) is of majority which will be upon Haq when there are differences: “Anas bin Malik said: “I heard the Messenger of Allah say: ‘My Ummah will not unite on misguidance, so if you see them differing, follow the great majority.’” [Ref: Ibn Majah, B36, H3950] In another Hadith Prophet (sallallahu alayhi wa aalihi was’sallam) said that majority is better then minority and then instructed the Muslims to stick to the Jammah: “Abu Dhār (Allah be pleased with him) reported from the Prophet (Peace be upon him) that, “Two are better than one, and three better than two; so stick to the Jama'ah for verily Allah, Most Great and Glorious, will only unite my Ummah on guidance." [Ref: M.I.Ahmad, Al-Ansar, Abu Zar Al Ghaffari, H20776] From all this it is clear Ahlus Sunnah Wal Jammah are those who follow the prophetic Sunnah, and Jammah of companions, and Jammah of Muslim, and they are; Ummah agreeing upon guidance. And they are majority and there is continuity of theological lineage.
1.2 - Wahhabiyyah Are Ahlus Sunnah, Or Barelwis:
In light of what has been established from Ahadith the Wahhabiyyah cannot be deserving of title of Ahlus Sunnah Wal Jammah because their belief system originated in 17th century and the core principles and teaching of this sect lack continuity. Also they as whole are and the Muslims amongst them are minority in Ummah who are disputing and rejecting the beliefs of majority. And Prophet (sallallahu alayhi wa aalihi was’sallam) instructed the Muslims to fallow the majority in following Hadith: “My Ummah will not unite on misguidance, so if you see them differing, follow the great majority.” [Ref: Ibn Majah, B36, H3950] “Two are better than one, and three better than two; so stick to the Jama'ah for verily Allah, Most Great and Glorious, will only unite my Ummah on guidance." [Ref: M.I.Ahmad, Al-Ansar, Abu Zar Al Ghaffari, H20776] Note Hadith of Musnad Imam Ahmad (rahimullah) precisely establishes the majority is Jammah and also establishes majority Jammah is Ummah. Prophet (sallallahu alayhi wa aalihi was’sallam) wouldn’t have instructed the believers to follow the majority if they were not group of truth and if they were not the Jammah. In contrast to Wahhabiyyah, Barelwism/Sufism of subcontinent alone is enough in numbers to compose a majority against the Wahhabiyyah. If one was to include Sufism of Arabian Peninsula, Syria, Turkey, Iraq, Iran, Africa, Malaysia, and other countries … They share with Barelwis, the Ashari and Maturidi heritage. Qadri, Naqshbandi, Chishti and Soharwardi Sufi paths. Hanafi, Shafi, Hanbali, and Maliki fiqh.[1] Despite their perpherial differences a core teaching unites all these scholars upon prophetic Sunnah and come togather to compose over whelming majority, the Jammah, and they are Ummah agreeing upon guidance. Prophet (sallallahu alayhi wa aalihi was’sallam) said regarding those who deviate from the Jammah and Ummah: "I saw the Prophet on the Minbar addressing the people. He said: 'After me there will be many calamities and much evil behavior. Whoever you see splitting away from the Jama'ah or trying to create division among the Ummah of Muhammad, then kill him, for the Hand of Allah is with the Jama'ah, and the Satan is with the one who splits away from the Ummah[2], running with him.'" [Ref: Nisai, B37, H4025]
2.0 - Saudi Arabia And Hijaz:
He says Muslims accuse the scholars of Hijaaz (Saudi Arabia) … The fact is Hijaaz is not name for Saudi Arabia. Hijaz historically only composed of a small area of Arabian Peninsula and modern Saudi Arabia. Please see the following map for Hijaz, Arabia and Najd, here. This reveals brother doesn’t actually know what Hijaz is and what Arabia is. We have nothing but good to say about the scholars of al-Hijaz. We the Muslims condemn the Wahhabi/Khariji scholars of Najd, hereThe tribulation and sternness of Najdi/Wahhabi hearts is established from where they emerged and what they did to Muslims of Arabian Peninsula, including Hijaz, during their pillaging raids and conquests. They put the Wahhabi ] And out of all the Khawarij followers of Shaykh Muhammad Bin Abdul Wahhab and his band of bandit Wahhabis, emerged with this distinguishing sign of shaven heads. Ref: Muslim, B5, H2338[ “Sahl b. Hunaif reported Allah's Apostle as saying: There would arise from the east a people with shaven heads.” One of tribulation was of a group of people with shaven heads:] Ref: Bukhari, B63, H217[ “Narrated Ibn Umar: I heard the Prophet saying: "Tribulationss will emerge from here." Pointing towards the East.”] Ref: Muslim, B1, H95[“The callousness of heart and sternness is in the East and faith is among the people of the Hijaz.” ) also said regarding inhabitants of Najd: sallallahu alayhi wa aalihi was’sallam] Prophet (Ref: Bukhari, B88, H214[ “Narrated Ibn Umar: The Prophet said: … He said: "O Allah! Bestow Your blessings on our Sham (i.e. greater Syria)! O Allah! Bestow Your blessings on our Yemen." The people said: "O Allah's Apostle! And also on our Najd." I think the third time the Prophet said: "There (in Najd) is the place of earthquakes and afflictions and from there comes out the side of the Qarn (i.e. horn, head, group, an era) of Satan." ) said: is in East of Madinah and regarding it Prophet (sallallahu alayhi wa aalihi was’sallamNajd
2.1 - East And Najd In Ahadith:
, whom he deceptively counted amoungst people of Hijaz. This will be explained in on coming parts of article in detail but here for introductory purposes somethings will be mentioned.ISIS companions to shame with their actrocities and rape and murderous rampage. And this is why the Muslim scholarship of world, except Wahhabi, condemns Wahhabism, and are totally against it.
2.2 - Hijaz In Ahadith Of Prophet (sallallahu alayhi wa aalihi was’sallam):
Prophet (sallallahu alayhi wa aalihi was’sallam) said: “The people of the West will continue to triumphantly follow the truth until the Hour is established.”[3] [Ref: Muslim, B20, H4722] “The callousness of heart and sternness is in the East and faith is among the people of the Hijaz.” [Ref: Muslim, B1, H95] Prophet (sallallahu alayhi wa aalihi was’sallam) said the people of Hijaz and in other words people of Western part of Arabia will hold to truth until the day of judgment and vast majority of the Muslims of Hijaz are members of Ahlus Sunnah Wal Jammah, here. With aid of Allah (subhanahu wa ta’ala) the Muslims of Hijaz will remain upon way of Ahlus Sunnah and victorious our the group of Satan of Najd. Also note Hijaz is refuge of Islam: “That the Messenger of Allah said: "Indeed the religion with creep into the Hijaz just like a snake creeps into its hole, and the religion will cling to the Hijaz just like the female mountain goat cling to the peak of a mountain.” [Ref: Tirmadhi, B38, H2630]
2.3 - The Contrast And The Deception:
After noting the clear distinction and merits of people of Hijaz and truth regarding Najd and Wahhabism; the readers should imagine why the enemy of Allah (subhanahu wa ta’ala) and his beloved Messenger (sallallahu alayhi wa aalihi was’sallam) would attempt to pass the tribulation of group of Satan and their scholars as scholars of Ahlus Sunnah Wal Jammah and of scholars of Hijaz. Brother Adu-Allah’s attempt in the science of Hadith is would be called Tadlees. Tadlees best can be destribed in modern magic (i.e. card tricks and stuff) terms of; misdirection, sleight of hand, and concealment. Where a narrator attempts to cover-up weakness of a Hadith by praising merits of a narrator or by with-holding information in order to create positive or negative image. In other words, the enemy of Allah (subhanahu wa ta’ala) attempted elevate Wahhabism by associating it with Hijaaz and by disassociating it from Najd. Tadlees is subtle but brother Abdullah’s attempt to make East into West is grand deception.
3.0 - Ahadith Of Iraq And Najd:
Brother Abdullah said: “They intentionally hide the Hadith related to Iraq and attributing those Ahadeeth to People of Hijaaz Najd with intention of maligning them.” The truth of matter is; Ahadith which foretold emergence of group of Satan from Iraq are about Khawarij just as Ahadith of Najd are. But they are about two different locations therefore we do not mix the reports nor interpret one to mean the other. Meaning we don’t say because group of Satan emerged from Iraq therefore Najd means Iraq which the Wahhabis are attempting to do. Suppose there is report on TV: There was bomb explosion in London, Enland, university. Right after it, or week later, or month later there is another news report: In university of New Jersey, America, there was bomb explosion. Year later these two news reports are pulbished on a website. You the reader reads both of them. Due to bomb explosions in mentioned cities would you conclude; i) University of New Jersey and university of London are one and the same, ii) or knowing better you would distinguish between the two reports and believe these are two different bomb explosions in two different cities, two different countries. In context of my scenario, Abdullah, the Wahhabi enemy of knowledge and reason, is complaining why do the Muslims hide reports of London bomb attack when they attempt to find location of New Jersey. Any educated and sane person would realise nothing is being hidden. The report of London attack is not related to New Jersey attack. Hence using London attack report and its location to mean New Jersey is in fact London would be dumbness of epic proportions. See the location of Najd and Iraq, here. We leave it upon the illiterate fools to confuse/make Najd into Iraq. You can’t but appreciate for laughs the foolishness of Wahhabi logic. Group of Satan in Iraq and group of Satan in Najd means Iraq is Najd. Am educumated too, and my educumation (lol!) says if group of Satan in Iraq and group of Satan is in Najd then this means Najd is Iraq. Victory for educumation! If A is sweet and liquidy and B is sweet and liquidy then A is B. If lion is furry and has tail, and donkey is furry and with tail, donkey is lion.
4.0 - Accuse, Abuse, And Maligning Scholars Of Najd:
He said the Muslims accuse the scholars of Najd. And we do indeed accuse them of being Khawarij and evidence of what vast majority of Muslims believe about them is in their own books. And world terrorism so called in the name of Islam is all Wahhabi supported and all man power is of Wahhabism except those who have been forced into joining them under pain of death as it happened in Syria under rule of Wahhabi branch of ISIS. Please listen to major scholar of Wahhabis/Salafis say ISIS are Wahhabi, here.
5.0 - Abdullah Quoting Surah Baqarah (2) Verse 42:
Brother Abdullah quoted the following verse: ''Do not mix the Truth with Falsehood nor Conceal the Truth when you Know.” [Ref: 2:42] And he quoted this verse in an attempt to imply that members of Ahlus Sunnah Wal Jammah mix the falsehood (i.e. Barelwi/Sufi teachings) with truth (i.e. Hadith) and conceal the truth [about Wahhabis]. And I am not going to comment on this. I rather let the readers decide on strength of evidence and sound argumentation to determine who is mixing the falsehood with truth and who was/is Mudallis (i.e. guilty of Tadlees). But what I will do is explain the verse in light of context and other verses of Quran. Then at the end of which I will establish brother Abdullah like all his Wahhabi, Salafi and Khariji co-religionists share trait which is unique to Khawarij and worst of creation.
5.1 - Context Of Surah Baqarah Verse 42:
Allah (subhanhu wa ta’ala) stated: “And do not mix the truth with falsehood or conceal the truth while you know (it).” [Ref: 2:42] Allah (subhanahu wa ta’ala) revealed this verse as part of following six verses: "O Children of Israel! Remember My favor which I have bestowed upon you and fulfill My covenant (upon you) that I will fulfill your covenant (from Me), and be afraid of Me. And believe in what I have sent down confirming that which is (already) with you, and be not the first to disbelieve in it. And do not exchange My signs for a small price, and fear Me. And do not mix the truth with falsehood or conceal the truth while you know (it). And establish prayer and give zakah and bow with those who bow (in worship and obedience). Do you order righteousness of the people and forget yourselves while you recite the Scripture? Then will you not reason? And seek help through patience and prayer, and indeed, it is difficult except for the humbly submissive (to Allah). Who are certain that they will meet their Lord and that they will return to Him." [Ref: 2:40/46] Context of this verse reveals it was revealed regarding the Bani Israel (i.e. Jews).
5.2 - Explanation Of Surah al-Baqarah Verse 42 In Light Of Quran:
Allah (subhanahu wa ta’ala) states: “And do not mix the truth with falsehood or conceal the truth while you know (it).” [Ref: 2:42] Now it is established verse was revealed with regards to Jews who were concealing the truth and mixing falsehood in truth. What the truth and the falsehood was; is yet to be determined. Allah (subhanahu wa ta’ala) says: "Those to whom We gave the Scripture know him (i.e. Prophet Muhammad) as they know their own sons. But indeed a party of them conceal the truth while they know (it). The truth is from your Lord, so never be among the doubters." [Ref: 2:146/147] Alhasil the truth they conealed and distorted was regarding identity and Prophet-hood of Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) while the Rabbai’s knew too well; Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) is Prophet from Allah (subhanahu wa ta’ala): “And when there came to them a Book (this Qur'an) from Allah confirming what is with them (i.e. Taurat) and the Injeel, although aforetime they had invoked Allah in order to gain victory over those who disbelieved, then when there came to them that which they had recognised, they disbelieved in it. So let the Curse of Allah be on the disbelievers.” [Ref: 2:89] They were waiting for his arrival and invoked Allah (subhanahu wa ta’ala) for victory through Waseela (i.e. means) of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) but disbelieved in his Prophet-hood and hid information from Jewish layity which would have helped them identify him as Prophet of Allah (subhanahu wa ta’ala), and mixed the truth with falsehood to hide the truth of his Prophet-hood.
5.3 - Mixing The Truth With FalseHood And Concealing The Truth:
From previous two sections it would be obvious following verse was revealed with regards to Jews: “And do not mix the truth with falsehood or conceal the truth while you know (it).” [Ref: 2:42] And specially Jewish scholarly elitehiding information and distorting information which establishes Prophet-hood of Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) even though they knew too well that he is Prophet of Allah (subhanahu wa ta’ala). Brother Abdullah applied and interpreted the verse in context of Muslims and employed it because he is of understanding; we the Muslims, the Ahlus Sunnah Wal Jammah, mix falsehood with truth, and conceal truth. Abdullah Ibn Umar (radiallah ta’ala anhu) had following to say about those people who interpret verses revealed regarding disbelievers as if they are about Muslims: “... and the Mulhidun (heretical) after the establishment of firm proof against them:"And the statement of Allah: 'Allah will not mislead a people after He has guided them, until He makes clear to them what to avoid.' (9:115) And Ibn Umar used to consider them (the Khawarij and the Mulhidun) the worst of Allah's creatures and said: "These people took some verses that had been revealed concerning the disbelievers and interpreted them as describing the believers.” [Ref: Bukhari, Vol 9, Page 49, Chap 6: Killing The Khawari] Muslims now can decide; if brother Abdullah, theWahhabi, was mixing the falsehood of Wahhabi/Khariji methodology into truth of Quran, and hiding information regarding verse [to insinuate Ahlus Sunnah Wal Jammah are guilty of distortion and concealment] or not. With regards to insinuation that members of Ahlus Sunnah Wal Jammah hide truth and distort it readers will have to wait till the completion of article to make a finale decision.
6.0 – DIY Tafsir And Sharh Of Quran And Hadith:
What was required from brother Abdullah was that he explain and demonstrate why Najd isn’t the demonstrated Najd but it is Iraq. And to support his position he should have presented evidence of Hadith and maps to demonstrate his position. Then his position would have been established and we would have been under the burden to establish Islamic position and refute his Khariji distortion. What brother Abdullah has done is; what I have pointed to in section - 3.0. What he is attempting is to interpret Hadith with Hadith but DIY (i.e. Do It Yourself!) scholar doesn’t have any idea how to interpret Hadith or Quran. His effort is laughable because he is trying to apply rules of Tafsir (i.e. exegesis) on a matter of geography. Purpose of Tafsir is to bring clarity and remove ambiguity from a verse with another verse. And correct way to manage it is to employ relating set of verses to shed light on ambiguity. DIY scholars and Mujtahideen relying on Shaykh ul-Islam Wal Muslimeen Google (rahimullah alayhi ta’ala) due to zero knowledge rules of Tafsir. Are interpreting name of one region to mean another region due to commonality of detail between Iraq and Najd –: i.e. emergence of group of Satan. The commanlity of detail can be used to establish both groups are same in theology but this detail cannot legitimately be employed to argue Iraq is Najd. To do so would be foolishness however appealing and convincing it may seem to DIY scholars. If two unrelated Ahadith or verses are employed and interpreted then the out come naturally would be defective and invalid.
6.1 - Demonstrating Correct Methodology Of Tafsir:
Years ago I had discussion with a extremely extremist Wahhabi [aka Usmaniyyah, Captain]. And he quoted the following verse to argued it referrs to deceased AwliyahAllah including companions and Prophets including Prophet Isa (alayhis salam): “And those they invoke mindu’nillah (i.e. other than Allah) who create nothing, and they (themselves) are created. They are (in fact) dead not alive, and they do not perceive when they will be resurrected.” [Ref: 16:21] My counter argument was the verse was revealed regarding polytheists and their idol-gods. The ambiguity was made clear via following verse: “Yet have they taken mindu’nillah gods that can create nothing but are themselves created; that have no control of hurt or good to themselves; nor can they control death nor life nor resurrection.“ [Ref: 25:3] Alhasil a related verse was employed to clarify the ambiguity and this is Tafsir of best type. Coming to invalid methodology of interpreting; following Hadith is proof that Satan’s group (aka Khawarij) would appear from Najd: “They said again: "Our Najd as well." On that the Prophet said: "There will appear earthquakes and afflictions, and from there will come out the side of the group of Satan." [Ref: Bukhari, B17, H147] To say following Hadith clarifies ambiguity of Najd through usage of Iraq would be a monstoracity because regions and geographical locations are not interpreted to mean another through interpretation: “I asked Sahl bin Hunaif: "Did you hear the Prophet saying anything about Al-Khawarij?" He said: "I heard him saying while pointing his hand towards Iraq: "There will appear in it some people who will recite the Quran but it will not go beyond their throats, and ..." [Ref: Bukhari, B84, H68] Correct way to interpret and find location and region of Najd should be something similar to following. Prophet (sallallahu alayhi wa aalihi was’sallam) said: "Afflictions are there! Afflictions are there, from the side where group of Satan will come out." Or said: "... the group [from direction] of sun (rise) ..." [Ref: Bukhari, B88, H212] Based on this Hadith following article was written to demonstrate Iraq cannot be Najd, here. And also sunrises from East hence following Hadith is related to it: “Verily, afflictions (will start) from here," pointing towards the east, "whence the side of the group of Satan comes out." [Ref: Bukhari, B56, H714] Prophet (sallallahu alayhi wa aalihi was’sallam) was residing on pulpit of Masjid of Nabvi (sallallahu alayhi wa aalihi was’sallam) and from there he pointed toward house of Aysha (radiallah ta’ala anha) and this is precisely toward East, here, therefore following Hadith is also related to the two: “The Prophet stood up and delivered a sermon, and pointing to Aisha's house (i.e. Eastwards): He said thrice: "Affliction (will appear from) here and from where the side of the Satan's head comes out (i.e. from the East).” [Ref: Bukhari, B53, H336] Maps and various Ahadith establish Najd is in Arabia and toward East of Madinah therefore it is connected with all the above Hadith: “They said again: "Our Najd as well." On that the Prophet said: "There will appear earthquakes and afflictions, and from there will come out the side of the group of Satan." [Ref: Bukhari, B17, H147] Alhasil all related Ahadith to Najd and East were brought togather and explained in light of each other to establish direction of Najd and location of Najd.
6.2 - Invalid Methodology Of Tafsir Of Quran And Sharh Of Ahadith:
Allah (subhanahu wa ta’ala) stated:“And (remember) when Allah will say: "O Isa , son of Maryam! Did you say unto men: 'Worship me and my mother as two gods besides Allah?'” [Ref: 5:116] This verse indicates a group/sect of Christians worshipped Prophet Isa (alayhis salam) and his mother Maryam (salamullah alayha) as gods and on the day of judgment Prophet Isa (alayhis salam) will be questioned regarding it. In another verse Allah (subhanahu wa ta’ala) states: “Certainly you (disbelievers) and that which you are worshipping now besides Allah, are fuel for Hell! (Surely) you will enter it.” [Ref: 21:98] DIY scholar and DIY Tafsir would be prepared to send Prophet Isa (alayhis salam) and his mother to hell-fire. After all one plus one is indeed adding up to hell-fire. Yet the fact is both these verses are true and both these verses are unrelated. One is regarding the idols which the polytheists of Arabia worshipped and other is about a Prophet of Allah (subhanahu wa ta’ala) and about a righteous worshipper of Allah (subhanahu wa ta’ala). With regards Prophets Allah (subhanahu wa ta’ala) says: “It is not (possible) for any human being to whom Allah has given the Book and Al-Hukm (laws of religion) and Prophethood to say to the people: "Be my worshippers rather than Allah's." On the contrary (he would say): "Be you Rabbaniyyun because you are teaching the Book, and you are studying it." [Ref: 3:79] With regards to men/women those who were worshipped during their lives or after their death Allah (subhanahu wa ta’ala) will ask them if they asked the people to worship them beside Allah (subhanahu wa ta’ala) and if they answer the question in affirmative then Allah (subhanahu wa ta’ala) will send them to fire: “And if any of them should say: "Verily, I am an Ilah (i.e. god deserving of worship) besides Him." Such a one We should recompense with Hell. Thus We recompense the Zalimun (polytheists and wrong-doers).” [Ref: 21:29] If we rely on DIY scholars and DIY Tafsirs educated by Shaykh ul-Islam Google Ibn Yahoo Ibn Bing then you can imagine the destruction of Islam. Verses of Quran and Ahadith of Prophet (sallallahu alayhi wa aalihi was’sallam) must correctly be paired with related Ayaat/Ahadith to derive correct understanding.
6.3 – Brother Abdullah The Enemy Of Ahadith Of RasoolAllah:
Brother Abdullah is DIY scholar and DIY Mufassir and Sha’reh. As a result the readers would readers would realize how mercilessly he is decimating teaching of Islam in order to protect Wahhabism. He will take two unrelated regions and based similarity in content of Hadith he will be declaring Najd is Iraq. My objective would be to separate Iraq from Najd and Najd from Iraq. Provide convincing geographical and evidence of Hadith to prove student of Shaykh Google Ibn Yahoo Ibn Bing is out of his depth and is sinking in ignorance of pre-Islamic era.
7.0 - Abdullah Quotes Ahadith Of Satan’s Group Appearing From Iraq:
"Abdullah Ibn-Umar related that once, he saw the Prophet showing Iraq with his hand, and saying: "The Fitna (i.e. affliction) is here, the Fitna is here, the Fitna is here, three times, it is from here that will appear the devil's horns [alternative; devil’s group]." (Isnad considered Sahih by the Muhaddith Ahmad Shakir al-Masry) [Ref: Musnad-e-Ahmad, Vol10, P391, H6302, H6129] "Ibn Umar reported: The Prophet, peace and blessings be upon him, said, “O Allah, bless us in our Syria. O Allah, bless us in our Yemen.” He repeated it and on the third or fourth time they said: “O Messenger of Allah and in our Iraq.” The Prophet said: “Verily, from there will appear upheavals and tribulations and from there will rise the horn of Satan [alternative; Satan’s group]." [Ref: Tabarani, al-Mujjam Awsaat, H4230]
7.1 - Commenting On Ahadith Quoted By Brother Abdullah:
Ahadith state group of Satan will emerge from Najd and brother Abdullah hopes to interpret Najd with Iraq. More accurately; due to usage of Iraq in above Ahadith brother Abdullah is replacing Najd with Iraq. The logic behind it goes something like this; if from A is group of Satan and from B is group of Satan; therefore A is alphabet B. This explains the mechanism employed by brother Abdullah and simultaneously delivers a smack of sanity to his insanity. Before venturing further it is important to point out; words Satan’s group referr to Khawarij. Muslims and Wahhabis have no dispute in this regard but if anyone questions this ascription then please read the following article, here. Coming to first Hadith quoted by brother Abdullah; I will not comment on chain of narration because the over-all meaning of Hadith agrees with following authentic Hadith: “Narrated by Yusair bin 'Amr:I asked Sahl bin Hunaif: "Did you hear the Prophet saying anything about Al-Khawarij?" He said: "I heard him saying while pointing his hand towards Iraq: "There will appear in it some people who will recite the Quran but it will not go beyond their throats,and they will go out from (leave) Islam as an arrow darts through the game's body." [Ref: Bukhari, B84, H68] Even though the Hadith does not use words group (i.e. Qarn) of Satan the description is regarding Khawarij. And principle of science of Hadith is when a weak Hadith is narrated or coroborated by stronger the weakness is lifted due to stronger Hadith. The second Hadith quoted by brother Abdullah; its wording is fabricated. Meaning event described in the said Hadith never occurred. Instead one of the narrators confused Najd/East with Iraq either due to forgetfullness. Or due to events that transpired in Iraq with regards to Khawarij confused Najd Ahadith with Iraq and replaced Najd with Iraq. Ignoring the confusion/distortion of actual Hadith of Najd it has to be said over-all meaning of Khawarij appearing from Iraq is in agreement with authentic Ahadith but the event it describes never happened.
7.2 - Ahadith Establish No Dua For Najd And Dua For Iraq:
From following Hadith it is clear that Prophet (sallallahu alayhi wa aalihi was’sallam) refused to invoke Allah (subhanahu wa ta’ala) for region of Najd citing the emergence of group of Satan (aka Khawarij) for his refusal: “The Prophet again said, "O Allah! Bless our Sham and Yemen." They said again: "Our Najd as well." On that the Prophet said, "There will appear earthquakes and afflictions, and from there will come out the side of the group of Satan." [Ref: Bukhari, B17, H147] Even though Khawarij were to emerge from Iraq also Prophet (sallallahu alayhi wa aalihi was’sallam) did invoke Allah (subhanahu wa ta’ala) for people of Iraq: “Narrated Anas bin Malik: The Prophet (sallallahu alayhi wa aalihi was’sallam) looked toward Iraq, Syria, and Yemen, and made the Dua: O Allah accept their hearts on your obedience and place firmly your mercy around them.” [Ref: Tabarani, Mu'jam al-Sagheer, Chptr; Alif, Name; Ishaq, H273, here] Note Najd is absent from the second Hadith. What this alludes to is Najd had a special position and played a special role in tribulation of Khawarij due to which Prophet (sallallahu alayhi wa aalihi was’sallam) did not invoke Allah (subhanahu wa ta’ala) on behalf of Najd. And that special role will be elaborated in two following sections.
7.3 - Emergence Of Satan’s Group From Najd And From Direction Of East:
Identification of historical Najd is important because group of Satan was to originate from Najd. Islamic understanding of subject and location of Najd translates to; Wahhabism being the group of Satan which Prophet (sallallahu alayhi wa aalihi was’sallam). For the uninitiated, it is adivsed to see location of Najd on maps, here. It will be evident Najd is toward East of Madinah and Makkah and is central region of Saudi Arabia and it surrounds Saudi capital Riyadh. With this basic information please read the following Ahadith: “Narrated Ibn `Umar: (The Prophet) said, "O Allah! Bless our Sham and our Yemen." People said, "Our Najd as well." The Prophet again said, "O Allah! Bless our Sham and Yemen." They said again: "Our Najd as well." On that the Prophet said, "There will appear earthquakes and afflictions, and from there will come out the side of the group of Satan." [Ref: Bukhari, B17, H147] “O Allah! Bestow Your blessings on our Yemen." The people said, "O Allah's Apostle! And also on our Najd." I think the third time the Prophet said, "There (in Najd) is the place of earthquakes and afflictions and from there comes out the side of the group of Satan." [Ref: Bukhari, B88, H214] Ahadith about East which tell about emergence of group of Satan from direction of East: “Narrated 'Abdullah bin 'Umar: I heard Allah's Apostle on the pulpit saying, "Verily, afflictions (will start) from here," pointing towards the east, "whence the side of the group of Satan comes out." [Ref: Bukhari, B56, H714] “Ibn Umar reported that he heard Allah's Messenger as saying (in a state) that he had turned his face towards the east: Behold, turmoil would appear from this side, from where the group of Satan would appear.” [Ref: Muslim, B41, H6938] One Hadith states East by pointing direction of sunrise: “Narrated Salim's father: The Prophet stood up beside the pulpit and said, "Afflictions are there! Afflictions are there, from the side where group of Satan will come out," or said, "... the group [from direction] of sun (rise) ..." [Ref: Bukhari, B88, H212] Alhasil the region of Najd and direction of East perfectly compliment each other. And emergence of group of Satan from Najd/East are about the same region. The only difference in one group of Ahadith direction is mentioned and in the other name of region is mentioned. Following article contains seventeen facts; if all put into perspective precisely establish the direction from where the group of Satan was to emerge, here. Alhasil all this reveals why a Wahhabi/Khariji would distort the truth and mix falsehood into Ahadith Najd. And would want Iraq to be Najd and not the land of their beloved Shaykh Muhammad Bin Abdul Wahhab.
7.4 - Group Of Satan From Iraq And Group Of Satan From Najd:
Briefly; it a group of Satan was to emerge from Najd and another one from Iraq. The first Satan’s group to abandoned Ali (radiallah ta’ala anhu) when after arbitration at Siffin and assembled as a separate faction at Harura [alternative name for Khawarij connected with; Haruriyyah] in Iraq. These people were mostly from tribe of Banu Tamim which was/is mainly situated in central Saudi Arabia, in other words in historical Najd. Abdullah aka Dhil Khuwaisirah at-Tamim was leader of Khawarij in Iraq - see map depicting location of Banu Tamim in Najd and evidence of Dhil Khuwaisirah being form Najd and him leading Khawarij of Iraq, here. Following article comprehensively explains in light of authentic Ahadith how and why Ahadith of Najd are connected, and how Shaykh Muhammad Bin Abdul Wahhab is part of Khariji apostasy. To let the cat out the bag; it is not due to Iraq being Najd, here. From Ahadith of Najd and Iraq it becomes apparent there will be two [major] groups of Khawarij from Najd and both would originate from Najd: "… Messenger of Allah pointed towards Yemen with his hand and said: Verily Iman is towards this side, and harshness and callousness of the hearts is found amongst the rude owners of the camels (i.e. Rabia and Mudar) who drive them behind their tails (to the direction) where emerge the two horns of Satan, they are the tribes of Rabi'a and Mudar." [Ref: Muslim, B1, H83] Please note locations of tribes of Rabia and Mudhar were also depicted on the maps of previous section. Moving on; there were to appear many minor off-shoots of Khawarij in light of following Hadith: "There will emerge people (i.e. Khawarij) who will recite the Qur'an but it will not go any deeper than their collarbones. Whenever a group of them appears, they should be cut off (i.e. killed)." Ibn 'Umar said: "I heard the Messenger of Allah say: 'Whenever a group of them appears, they should be killed.' - More than twenty times - 'until Dajjal emerges among them.'" [Ref: Ibn Majah, B1, H174] Alhasil the first group of Khawarij appeared in Iraq but the main source of man power and ideological leadership of Khawarij were from central Arabia and to be precise from province of Najd. The second major infestation of Khawarij was to appear from Najd. And when it appeared, in the beginning, almost entire man power of Khawarij was from Najd and from ranks of Bani Tamim. Please read the above linked article to properly and comprehensively understand how Shaykh Muhammad Bin Abdul Wahhab at-Tamim the Najdi is part of earlier Khawarij yet created a unique blend of Kharijism (i.e. excessiveness characterised by Mushriking Muslims, accusing them of innovation) and Sunnism. Sooner or later articles establishing methodological and theological uniformity between Khawarij and Wahhabism will be published but following is only a starter, here.
8.0 - Abdullah Quoting Ahadith Of Flies And Mosquitoes:
"Narrated Ibn Abi Nu'm: A person asked Abdullah bin Umar whether a Muslim could kill flies. I heard him saying (in reply): "The people of Iraq are asking about the killing of flies while they themselves murdered the son of the daughter of Allah's Messenger. The Prophet said: They are my two sweet basils in this world." [Ref: Al-Adab al-Mufrad, B5, H2] "Narrated Ibn Abi Na'm: I was present when a man asked Ibn Umar about the blood of mosquitoes. Ibn Umar said: "From where are you?" The man replied: "From Iraq." Ibn Umar said: "Look at that! He is asking me about the blood of Mosquitoes while they (the Iraqis ) have killed the (grand) son of the Prophet. I have heard the Prophet saying: "They (Hasan and Husain) are my two sweet-smelling flowers in this world." [Ref: Bukhari, B73, H23] "Ibn Fudail reported on the authority of his father that he heard Salim bin Abdullah bin Umar as saying: O people of Iraq! How strange it is that you ask about the minor sins but commit major sins? I heard from my father Abdullah bin Umar narrating that he heard Allah's Messenger as saying while pointing his hand towards the East: Verily, the turmoil would come from this side, from where appear the group of Satan and you would strike the necks of one another." [Ref: Muslim B41, H694] “Ibn Fudail reported on the authority of his father that he heard Salim, bin Abdullah, bin Umar as saying: O people of Iraq! How strange it is that you ask about the minor sins but commit major sins? I heard from my father Abdullah bin Umar narrating that he heard Allah's Messenger as saying while pointing his hand towards the east: Verily. the turmoil would come from this side, from where appear the group of Satan and you would strike the necks of one another; and Moses killed a person from among the people of Pharaoh unintentionally and Allah, the Exalted and Glorious said: "You killed a person but We relieved you from the grief and tried you with (many a) trial." (20:40). Ahmad bin Umar reported this hadith from Salim, but he did not make a mention of the words: "I heard". [Ref: Muslim, B41, H6943]
8.1 - Commenting On Hadith Of Killing Of Flies And Mosquitoes And Minor Sins:
Abdullah Ibn Umar (radiallah ta’ala anhu) mentions death of Hassan (radiallah ta’ala anhu) and Hussain (radiallah ta’ala anhu) and quotes a prophetic statement indicating love of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) and merits of these two companions. Therefore the setting of these quoted Ahadith is after poisoning of Imam Hassan (radiallah ta’ala anhu) which lead to his death and after the heart breaking events of Karbala had already transpired. And maybe the event of Karbala had recently transpired hence it was still fresh in mind of Abdullah Ibn Umar (radiallah ta’ala anhu) which resulted the material we read in Hadith. It is also worth noting Khawarij became a departed from Jamah in Syria but were recognised as Khawarij in Iraq. And the event of Hadith took place long after appearance of Khawarij. Note Khawarijwere recognised as a distinct sect after arbitration of Siffin and during the life and Khilafat of Ali (radiallah ta’ala anhu). Finally brother Abdullah is attempting insinuating Abdullah Ibn Umar (radiallah ta’ala anhu) applied the Hadith of East upon people of Iraq. This Hadith has already been explained in detail in the following article, here.
8.2 - Iraqis Concerned With Minor Sins And Group Of Satan:
Abdullah Ibn Umar (radiallah ta’ala anhu) was asked about killing of flies/masquitoes (i.e. minor sin) and he said: “O people of Iraq! How strange it is that you ask about the minor sins but commit major sins?” Minor sins is killing of flies/mosquitoes and major sin is killing a believer. And in the context he is insinuating that people of Iraq you’re more concerned with minor sins yet you should be more worried about major sins in general and sin of mudering Hussain (radiallah ta’ala anhu) to be specific.
8.3 - Prophet Musa (alayhis salam) Put Into Trials Due To Unintentional Death:
Abdullah Ibn Umar (radiallah ta’ala anhu) says: “…and Moses killed a person from among the people of Pharaoh unintentionally and Allah, the Exalted and Glorious said: …” Prophet Musa (alayhis salam) unintentionally killed an Egyptian. He then went on to quote the verse related to it: “(And We favored you) when your sister went and said, 'Shall I direct you to someone who will be responsible for him?' So We restored you to your mother that she might be content and not grieve. And you killed someone, but We saved you from retaliation and tried you with a (severe) trial. And you remained (some) years among the people of Madyan. Then you came (here) at the decreed time, O Moses.” [Ref: 20:40] His intention is to insinuate; people of Iraq realise for killing of one person unintentionally Allah (subhanahu wa ta’ala) put Prophet Musa (alayhis salam) intro trial. You people of Iraq not only intentionally killed Hussain (radiallah ta’ala anhu) but also members of his family [brutally and barbaricly]. And Prophet Musa (alayhis salam) killed a disbeliever and he was put into trial for many years of his life; you people of Iraq killed those who were beloved to Messenger (sallallahu alayhi wa aalihi was’sallam) and he quotes following prophetic words: "They (Hasan and Husain) are my two sweet-smelling flowers in this world.” Implying your trial and your suffering as result of killing of these Hassan (radiallah ta’ala anhu) and Hussain (radiallah ta’ala anhu) would be severe and harsh.
8.4 - Prophet Pointing Toward East Satan’s Group Will Emerge From It:
Hadith narrates the following Prophetic words: “… he heard Allah's Messenger as saying while pointing his hand towards the east: Verily the turmoil would come from this side, from where appear the group of Satan and you would strike the necks of one another and …” Note the referrence point of East is where Prophet (sallallahu alayhi wa aalihi was’sallam) was located and the people whom he was with when he uttered the above words and not where Abdullah Ibn Umar (radiallah ta’ala anhu) was. Even though the words of Hadith establish Ibn Umar (radiallah ta’ala anhu) was not in Iraq but a Iraqi man had come to him [in Makkah]: “I was present when a man asked Ibn Umar about the blood of mosquitoes. Ibn Umar said: "From where are you?" The man replied: "From Iraq." Ibn Umar said: "Look at that! He is asking me about the blood of Mosquitoes while they (the Iraqis ) have killed the (grand) son of the Prophet.” [Ref: Bukhari, B73, H23] Ahadith establish he stood beside the pulpit [of Masjid Nabvi] and pointed direction of sunrise, toward East, and toward house of Aysha (radiallah ta’ala anha): “Narrated Salim's father: The Prophet stood up beside the pulpit and said, "Afflictions are there! Afflictions are there, from the side where group of Satan will come out," or said, "... the group [from direction] of sun (rise) ..." [Ref: Bukhari, B88, H212] “Narrated 'Abdullah: The Prophet stood up and delivered a sermon, and pointing to 'Aisha's house, he said thrice, "Affliction (will appear from) here," and, "from the side, where Satan's head will come out." [Ref: Bukhari, B53, H336] And we have already established that Prophet (sallallahu alayhi wa aalihi was’sallam) pointed toward East, toward Najd, and Saudi capital of Riyadh. In this context if you interpret the following words Abdullah Ibn Umar (radiallah ta’ala anhu) then it obviously mean Muslims/companions would fight each other after the group of Satan emerges from East: “Verily the turmoil would come from this side, from where appear the group of Satan and you would strike the necks of one another and …” And after the emergence of Khawarij, they murdered Uthman (radiallah ta’ala anhu), Muslims killing each other, Ali (radiallah ta’ala anhu) VS Muawiyah (radiallah ta’ala anhu), started. Another interpretation of same portion is that Muslims VS Khawarij will kill each other. And this will be explained in the last section. Alhasil in context of question about killing flies/mosquitoes Abdullah Ibn Umar (radiallah ta’ala anhu) is implying you should be more concerned about killing people and who you kill.
8.4 - Iraqis Were Not Group Of Satan But They In Fact Killed Khawarij:
Kharijis subjected the Muslims of Iraq to barbaric murderous rampage and therefore Ali (radiallah ta’ala anhu) took the task of eliminating first spawns of Kharijism. In following Hadith Prophet (sallallahu alayhi wa aalihi was’sallam) explained the traits of companions of Dhil Khuwaisirah at-Tamimi: “... Apostle of Allah (may peace be upon him) made a mention of a sect that would be among his Ummah which would emerge out of the dissension of the people. Their distinctive mark would be shaven heads. They would be the worst creatures or the worst of the creatures. The group who would be nearer to the truth out of the two would kill them.” [Ref: Muslim, B5, H2324] “... be smeared by dung and blood. The sign by which these people will be recognized will be a man whose one hand (or breast) will be like the breast of a woman. These people will appear when there will be differences among the people (Muslims)." Abu Sa'id added: I testify that I heard this from the Prophet and also testify that 'Ali killed those people while I was with him. The man with the description given by the Prophet was brought to 'Ali. The following Verses were revealed in connection with that very person: 'And among them are men who accuse you (O Muhammad) in the matter of (the distribution of) the alms.” (Surah 9:58) [Ref: Bukhari, B84, H67] Note this Dhil Kuwaisirah at-Tamimi and his companions are very same Khawarij aka Satan’s group which emerged from Najd and fought against Ali (radiallah ta’ala anhu) in Iraq. See following detailed article to this regard, here. Hadith establishes the group closer to truth was of Ali (radiallah ta’ala anhu) but it was composed of Iraqis and the Iraqis had killed members of Satan’s group aka Khawarij: ”A man throws an arrow at the prey (or he said at the target), and sees at its iron head, but finds no sign (of blood there), or he sees at the lowest end, but would not see or find any sign (of blood there). He would then see into the grip but would not find (anything) sticking to it. Abu Sai'd then said: People of Iraq. it is you who have killed them.” [Ref: Muslim, B5, H2324]
8.5 - Truth About Iraq And Falsehood Of Abdullah:
Earlier it was established the Khawarij were over whelmingly from Bani Tamim. A tribe which was/is situated in Arabian Peninsula, East of Madinah, around modern Saudi capital Riyadh, which is precisely the historical Najd from which Prophet (sallallahu alayhi wa aalihi was’sallam) foretold Satan’s group would emerge. They marched with Ali’s (radiallah ta’ala anhu) army to Syria to fight Muawiyah (radiallah ta’ala anhu) and after arbitration became disillusioned with Ali (radiallah ta’ala anhu) and parted his company. They then gathered in Iraq in village of Harura and due to their actrocities Ali (radiallah ta’ala anhu) confronted them in battle. The bulk of his army was composed of Iraqis because his capital was Baghdad. And it was the Iraqis who dealt the death blow to Khawarij [at Nahrawan]. All this establishes Iraqis were not Khawarij but the Iraqis were responsible for killing Khawarij. They in fact were from Najd and from Bani Tamim. Our brother Abdullah attempted to make Muslims believe Iraqis were Khawarij but the truth is Khawarij were outsiders who assembled in Iraq and were recognised as a new sect in Iraq.
9.0 - Hadith Of Dajjal In Iraq, Syria And In East:
“We said: Yes. Thereupon he said: If it is so that is better for them that they should show obedience to him. I am going to tell you about myself and I am Dajjal and would be soon permitted to get out and so I shall get out and travel in the land, and will not spare any town where I would not stay for forty nights except Mecca and Medina as these two (places) are prohibited (areas) for me and … Behold he (Dajjal) is in the Syrian sea (Mediterranean) or the Yemen sea (Arabian sea). Nay, on the contrary, he is in the East, he is in the East, he is in the East, and he pointed with his hand towards the east.” [Ref: Muslim, B41, H7028] Comments:- Just take a glance at World Map,Saudi Arabia comes no where between Syria and Iraq and now read the below Hadith.“Thereupon he said: I harbor fear in regard to you in so many other things besides the Dajjal. If he comes forth while I am among you, I shall contend with him on your behalf, but if he comes forth while I am not amongst you, a man must contend on his own behalf and Allah would take care of every Muslim on my behalf. He would be a young man with twisted, contracted hair, and a blind eye. I compare him to `Abd-ul-`Uzza b. Qatan. He who amongst you would survive to see him should recite over him the opening verses of Sura Kahf (xviii). He would appear on the way between Syria and Iraq and would spread mischief right and left. O servant of Allah! adhere (to the path of Truth). We said: Allah's Messenger, how long would he stay on the earth? He said: For forty days, one day like a year and one day like a month and one day like a week and the rest of the days would be like your days.” [Ref: Muslim, B41, H7015] “Narrated Salim's father: The Prophet stood up beside the pulpit and said, "Afflictions are there! Afflictions are there, from the side where group of Satan will come out," or said, "... the group [from direction] of sun (rise) ..." [Ref: Bukhari, B88, H212] “Narrated Ibn 'Umar: I heard Allah's Apostle while he was facing the East, saying, "Verily! Afflictions are there, from where the side of the head of Satan comes out." [Ref: Bukhari, B88, H213] “Thawban said: If you see the black flags coming from Khurasan then go there even if you have to crawl because there is the Khalifah of Allah, the Mahdi." [Ref: Mustadrak al-Hakim, Book Of Tribulations H8578, here] Comments:- It is crystal clear from above Ahadith that ''East'' refers to ''IRAQ''.If still Barelwi disagree 'East as Iraq',then they must go to Saudi Arabia(Hijaz) to Give Bayat to Imam Mehdi in Saudi Arabia not in Khurasan.”
9.1 - Something Related And Unrelated To Above Content:
I have only quoted in above Ahadith numbered by brother Abdullah as; seven, eight, nine, and ten. Following are being omitted because they add nothing new to his point: Ahadith number eleven, fourteen, sixteen, seventeen are about tribulation of East. And Ahadith number twelve, thirteen, fifteen are about Khawarij but do not explicitly referr to East. Despite this there is no objection on my part if they are applied upon tribulation of East because they do referr to Khawarij. Brother Abdullah distorting this Hadith kind of hurt because he made me realize how desperate and degraded human can become when there is no way out. And it was first time when I raised my hands in Dua for his guidance. May Allah (subhanahu wa ta’ala) open our eyes, and hearts, and minds to truth of Islam and guide us to straight path of Islam. Coming to his comment; I cannot comprehend why Saudi Arabia should be between Syria and Iraq. Or how it would help his cause. I assume he misread the Hadith. It says Dajjal will appear between Syria and Iraq. And Dajjal appearing between Syria and Iraq is possible ofcourse because borders of both countries are connected. After bit of head banging I think I figured what the relationship of comment to content is. According to Ahadith Dajjal will approach and appear in Arabia from a way which is between Syria and Iraq. And in this context he is saying that information of his second Hadith doesn’t fit into it. It is very likely brother Abdullah isn’t aware that modern Syria is only about sixty percent of what it originally was. Al-Sham comprimised of Lebanon, Israel, Jordon, and parts of present day Syria. If you put all these into context then Dajjal coming to Arabia from between Syria and Iraq would become apparent.
9.2 - Commenting On Hadith Of Dajjal In Iraq And East:
Brother Abdullah is insinuating Iraq is East of Madinah because Dajjal is to come from Iraq and Prophet also said Dajjal will emerge from East. Putting one and one togather with healthy dose of logic he arrived at the sum of Iraq is East [therefore by Najd intended region was Iraq and due to this Ahadith of Najd referr to Iraq]. At the end of Hadith eighteen Abdullah stated: “It is crystal clear from above Ahadith that ''East'' refers to ''Iraq''. If still Barelwi disagree 'East as Iraq',then they must go to Saudi Arabia(Hijaz) to Give Bayat to Imam Mehdi in Saudi Arabia not in Khurasan.” Glad that he wasn’t insinuating but he stated what he believed. Even though Hadith clearly establishes East is direction of sunrise. And if you recall a resident of Madinah will never and can never see sunrise from Iraq. Revisit following link to refresh your memory why that would be so; here.
9.3 - Dajjal In East And Its True Meaning Explained By Prophet:
It is stated in above quoted Ahadith and underlined; Dajjal will enter/visit every [major] city of world in forty days. This points to Dajjal going to all over the world; East, West, North, and South from place of his origin but the place of Dajjals origin is East: “Nay, on the contrary, he is in the East, he is in the East, he is in the East, and he pointed with his hand towards the east.” Prophet (sallallahu alayhi wa aalihi was’sallam) explained what he meant by East in following Ahadith: “It was narrated that Abu Bakr Siddiq said: "The Messenger of Allah told us: 'Dajjal will emerge in a land in the East called Khorasan, and will be followed by people with faces like hammered shields.'" [Ref: Ibn Majah, B36, H4072] “Abu Bakr As-Siddiq said: "The Messenger of Allah narrated to us, saying: 'The Dajjal shall emerge from a land in the East called Khurasan. He is followed by a people whom appear as if their f aces are shields coated with leather.'" [Ref: Tirmadhi, B7, H2237]
9.4 - Imam Mahdi Coming From East And Khorasan:
For some weird reason brother Abdullah the DIY Shaykh decided to quote following Hadith: “Thawban said: If you see the black flags coming from Khurasan then go there even if you have to crawl because there is the Khalifah of Allah, the Mahdi." [Ref: Mustadrak al-Hakim, Book Of Tribulations H8578, here] I haven’t been able to figure out how this would have helped his cause of Najd being Iraq and Iraq being East but whatever. My objective in quoting the following Ahadith would be to only establish Khurasan is East and it is only for purpose of attesting to what was already quoted: “It was narrated from 'Abdullah bin Harith bin Jaz' Az-Zabidi that the Messenger of Allah said: "People will come from the East, paving the way for Mahdi." Meaning (paving the way) for his rule.” [Ref: Ibn Majah, B36, H4088] “It was narrated from Thawban that the Messenger of Allah said: "Three will fight one another for your treasure, each one of them the son of a caliph, but none of them will gain it. Then the black banners will come from the East, and they will kill you in an unprecedented manner." Then he mentioned something that I do not remember, then he said: "When you see them, then pledge your allegiance to them even if you have to crawl over the snow, for that is the caliph of Allah, Mahdi." [Ref: Ibn Majah, B36, H4084] And Khorasan is in East of Madinah:“Thawban said: If you see the black flags coming from Khurasan then go there even if you have to crawl because there is the Khalifah of Allah, the Mahdi." [Ref: Mustadrak al-Hakim, Book Of Tribulations H8578, here] Maps in the following sections depict location of land of Khorasan and where Khorasan is in relationship to Arabia.
9.4 - Ancient Land Of Khorasan Is In East Of Madinah:
9.5 - Dajjal In East Of Madinah In Land Of Khorasan Established:
All the above establishes what Prophet (sallallahu alayhi wa aalihi was’sallam) meant when he said Dajjal will emerge from East. And he then himself explained; he meant Dajjal will emerge from East a land called Khurasan. And maps perfectly establish that indeed Khorasan is in almost exactly East of Madinah. And this evidence is enough to puncture the logical conclusion of our DIY Shaykh Abdullah. It is also important to point out for fourth time; brother Abdullah’s understanding is that Iraq is East is established via logic and not from factual interpretation of Hadith with Hadith. Propositions: i) Dajjal is to emerge from East. ii) Dajjal is to emerge from Iraq. Conclusion: Therefore Iraq is in East and will emerge from Iraq. This has nothing to do with interpreting Hadith with Hadith. Its pure logic of type that you would meet in online IQ tests. Two statements of esident of Saudi Arabia: i) There will be fight in East. ii) There will be fight in England. Conclusion: There will be in England because it is in East. This way of interpreting data completely ignores geographical locations of cities, provinces, countries and cardinal directions but purely based on bad understanding of logic. Interpretation of Hadith with Hadith refutes brother Abdullah’s position. Even though he assumes he is interpreting Hadith with Ahadith in reality he is only distorting the Ahadith with his faulty logic driven interpretations. Finally following article briefly explains Hadith of Dajjal coming from East and Iraq, here. And following one comprehsively explains why Dajjal will come to Iraq/Syria and you are strongly advised to read it, here.
9.6 - Final Word On Strategy Of DIY Shaykh Abdullah:
DIY Shaykh Abdullah’s strategy is to take focus of Ahadith of Najd away from Saudi/historical province of Najd and put the all negativity toward Iraq is purely for basis of protecting Wahhabism and Shaykh Muhammad Ibn Abdul Wahhab. And to achieve this hook and crook is all good. This is not scholarship nor display of sincerity in studying religion. Rather this type of DIY scholarship tightly shuts the door on face of ray of guidance that had made it way to door seeker. Brother Abdullah quoted Ahadith numbered nineteen and twenty and they have already been addressed in section 7.0 to 7.4. And it is advised you referr to that section.
Remaining Article Of Brother Abdullah And Its Reality:
The material directly relating to making Najd into Iraq was upto mentioned Ahadith. The remaining article of brother Abdullah is basicly implying all the evil things happened in Iraq therefore Ahadith of Najd referr to Iraq. And that Banu Tamim are portrayed in positive light in some Ahadith and man of Najd was told of entry to paradise therefore Banu Tamim are not [all] Khawarij and bad. And people of Iraq are most/all are bad and most/all tribulation and Khawarij emerged from there therefore Ahadith of Najd are about Iraq. We have already demonstrated where Iraq is, and where Najd is, and how Bani Tamim of Najd were part of Iraqi Khawarij. Najd and Iraq cannot legitimately be blendered into one and same however eagerly DIY Shaykh wants it to be. The perpherial issues of brother Abdullah, if Allah (subhanahu wa ta’ala) wills will be addressed in second article: Response To Abdullah The Khariji Of A’du-Allah- Evil And Virtues Of Iraqis-Najdis, And What It Is Established From Them.
Conclusion:
Prophet (sallallahu alayhi wa aalihi was’sallam) pointed toward East, he mentioned direction of sunrise, and he pointed toward the house of Aysha (radiallah ta’ala anha) to pin point direction from which Satan’s group was to emerge. In addition to all he also mentioned name of region in direction of East, toward the direction house of Aysha (radiallah ta’ala anha) as Najd. Ahadith also indicate; Prophet (sallallahu alayhi wa aalihi was’sallam) pointed toward Iraq and foretold emergence of Satan’s group from Iraq. Considering the name and location of Iraq and Najd it is evident both reffer to two different regions. Iraq Hadith referrs to first group of Satan and Najd Hadith referrs to second manifestation of Satan’s group from Najd.
Wama alayna ilal balaghul mubeen.
Muhammed Ali Razavi.
FootNotes:
- [1] Note all Barelwis, who adhere to teaching of Sayyidi Ala Hadhrat (alayhi rahma) are Sufis and from Ahlus Sunnah Wal Jammah, in principle mehodology and core teachings, but not all Ahlus Sunnah Wal Jammah is Barelwi. Barelwism fundamentally is those to adhere to teaching of prophetic Sunnah and of Jammah under the guidance of Sayyidi Ala Hadhrat Imam Ahmad Raza Khan al-Qadri (alayhi rahma). And those who supported Sayyidi Ala Hadhrat (alayhi rahma) against the Deobandis and Ahle Hadith [a non-conformist Wahhabi sect] heresies of these sects which originated in subcontinent. The sole distinguishing feature between Ahlus Sunnah Wal Jammah and Barelwism; is Takfir of Sayyidi Ala Hadhrat (alayhi rahma) of Deobandi scholars; who insulted and disrespected Prophet (sallallahu alayhi wa aalihi was’sallam), also believe in possibility (i.e. imkan) of Allah (subhanahu wa ta’ala) lieing, stated finality of Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) would not be effected of another Prophet is born. To name them; Shaykh Ashraf Ali Thanvi, Shaykh Ismail Dehalvi, Shaykh Khalil Ahmad Saharanpuri, Shaykh Rasheed Ahmad Gangohi, and Shaykh Muhammad Qasim Nanotavi. Even though Fatawah Hussam al-Haramayn was attestted by scholars of Arab world during the life time of Sayyidi Ala Hadhrat (alayhi rahma) it did not become a international controversy. The result of Sayyidi Ala Hadhrat’s (alayhi rahma) fatwah greatly impacted subcontinent and the antangonism between Barelwis and Deobandis remained and was transmitted to future generations. As a result Barelwis of subcontinent have certain positions regarding Deobandis [based on core principles of Ahlus Sunnah Wal Jammah] which non-subcontinent members of Ahlus Sunnah Wal Jammah may not hold. And this maybe due to either being misinformed by Deobandis or having absolutely no knowledge of their beliefs. But there is no doubt they would support Barelwi positions when they are informed about Deobandi beliefs like they supported Sayyidi Ala Hadhrat (alayhi rahma) in his life time.
- [2] The Wahhabism originated in middle of 17th century lead by Najdi Shaykh Muhammad Bin Abdul Wahhab. He split from the Ahlus Sunnah Wal Jammah and created band of bandits blundering Muslim cities and kill Muslims mercilessly because Shaykh of Najd had declared that over whelming majority of Muslims of Arabia are polytheists except his own followers. Note prior to this Wahhabism and its teaching didn’t exist. Their method of determining major Shirk was never heard before them nor did the belief; vast majority of Muslim Ummah is upon major Shirk and has fallen into innovation. Authentic Ahadith contradict both these teachings.
- [3] (i) This means; Western part of Arabia, the region of Hijaz, its inhabitants will remain upon truth of Islam uptil the day of judgment. (ii) Wahhabism emerged in central Arabia, region surrounding Saudi capital Riyadh, and their leader accused the people of Makkah and Madinah and their scholars of being polytheists, and claim none other then him knows meaning of; There is none worthy of worship except Allah: “And I inform you about myself – I swear by Allah whom there is none worthy to worship except Him – I have sought knowledge and those who knew me believed that I had knowledge while I did not know the meaning of La Ilaha Illa Allah at that time and did not know the religion of Islam before this grace that Allah favored. As well as my Shaikhs (teachers) no one among them knew that. And if someone from the scholars of al-Arid (the lands of Najd and surrounding areas) claims that he knew the meaning of La Ilaha Illa Allah or knew the meaning of Islam before this time, or claims on behalf of his teachers that someone from them knew that, then he has lied and said falsehood and deceived people and praised himself with something he does not possess.“ [Ref: al-Darur al-Saniyyah, here] And he explicitly stated this and meaning of this is that he alone knew Tawheed and implication of which is everyone but him was disbeliever because Tawheed is fundamental requirement to be a Muslim absence of which means Kufr. iii) Compare what the Hadith states and what Shaykh Muhammad Bin Abdul Wahhab, the Iblees of Najd has stated, and think for yourself and ask: Were the people of Hijaz upon truth of Islam, or was Shaykh of Najd upon truth of Islam?
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By MuhammedAli
Introduction:
Allah (subhanahu wa ta’ala) has stated in Quran; Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) has been sent as a Shahid/Shaheed (i.e. witness). One sent as a witness is sent to witness with eyes/ears. And Prophet (sallallahu alayhi wa aalihi was’sallam) has been sent to mankind hence natural conclusion is that he witnesses deeds of entire mankind. Deobandis/Salafis believe he indeed is sent as a witness to mankind but does not see/hear the actions of mankind. In other words they believe he is witness but ascribe no quality to him which establish that he is witness. Its like believing Allah (subhanahu wa ta’ala) is Rabb (i.e. Lord) without qualities of Rububiyah. Or believing Allah (subhanahu wa ta’ala) is Khaliq (i.e. Creator) without believing He creates. Affirmation of word but without believing the natural meaning. Muslims believe in the word and its implications. And as result we believe Prophet (sallallahu alayhi wa aalihi was’sallam) fullfils the criteria which he needs to be a witness. To put it simply he sees and hears the actions of those whom he was sent as a witness – i.e. mankind.
Heretical Reasoning For Their Belief:
I had stated in a discussion: “Prophet (sallalahu alayhi wa aalihi was'sallam) is Shahid (i.e. witness) and a witness must posess two qualties; Hadhir (i.e. present phisically) as well as Nadhir (hearing, seeing). And without these qualities one can not be a truthful witness. Our belief is that Prophet (sallalahu alayhi wa aalihi was'sallam) is Hadhir in his heavenly resting place in Madinah ash'shareef but soul is able to move as soul of Musa (alayhis salam) was able to move from place to place while keeping touch with the body of Musa (alayhis salam) and Nadhir upon his Ummah. Ability of Hadhir Nadhir is a mojzaati qudrat which …” With regards to underlined a Deobandi brother with the name of Mustafvi wrote the following while discussing with me on topic of Hadhir Nazir: “It is true that your above mentioned two qualities have some weight but these two are not compulsory in all the cases. One can be a witness without being present physically and can give witness on the basis of his knowledge provided to him by some truthful and trustworthy.” [Ref: Mustafvi, Private Discussion, Publicised, Post 1.] Mustafvi brother in context of my evidences is attempting to argue that Prophet (sallallahu alayhi wa aalihi was’sallam) does not need to directly witness events as they happen rather he can/will bear witness upon being informed by truthful/reliable witnesses of his Ummah. This establishes hearing/seeing is not essential to be a witness rather receiving news of event is enough to bear witness. If Allah (subhanahu wa ta’ala) wills this position would be criticised within Shar’ri boundaries. Note arleady this quote was addressed in another response, here, and this response will focus another aspect.
The Baseless Deobandi/Salafi Position:
Neither Allah (subhanahu wa ta’ala) and nor the Messenger (sallallahu alayhi wa aalihi was’sallam) has stated in Quran or Sunnah that a witness is one who has been informed by another nor said witness can bear witness upon being informed by another. This principle of heretics is based on elevating their self to status of gods beside Allah (subhanahu wa ta’ala): “Have you seen the one who takes as his god his own desire?[1] Then would you be responsible for him?” [Ref: 25:43] And are worshiping their own whims and desires instead of submitting to Allah (subhanahu wa ta’ala). Making religion of Islam how they want it to be instead of making themselves into image of Islam. There is no evidence whatsoever which establishes or suggests - in Dunya or Aakhira - that if Zayd saw x y z happening and Zayd truthfully informs Amr of x y z then Amr would also become a witness of the event. Nor there is evidence which establishes or suggests - in Dunya or Aakhira - that Amr would be deemed as first hand witness due to receiving news from Zayd. Belief that Prophet (sallallahu alayhi wa aalihi was’sallam) will qualify to be a witness upon being told by his Ummatis can only be valid if the mentioned rule can be established from Quran and Sunnah.
Witnessing Of No-Witness And Its Worth:
Take the following scenario into account: Zayd has been accused of murder. Amr and Bakr hear the news from Khalid that Zayd has murdered Akhtar. Amr and Bakr are truthful and upstanding members of community. Amr and Bakr testify in court Zayd has killed Akhtar. Note the two witnesses criteria has been met by witnessing of Amr and Bakr. In court of Shari’a will Zayd receive capital punishment or any punishment due to witnessing of Amr and Bakr? Well in light of following the head of Zayd would role like a football: “One can be a witness without being present physically and can give witness on the basis of his knowledge provided to him by some truthful and trustworthy.” A intelligent person even with basic understanding of Islamic judicial system will know; Zayd will not be charged or punished because of Amr and Bakr’s testimony unless Khalid bear witness and then takes an oath [to fulfill the criteria of two witnesses] that he saw Zayd committ the murder. Amr and Bakr’s testimony is nill and void in murder case. Same scenario but different dispute, with addition of Uthman: Khalid and Uthman both saw the murder taking place. Khalid wasn’t aware that Uthman witnessed the murder and saw Khalid at the crime scene. Khalid denies being at the crime scene in court. Uthman claims Khalid also witnessed the murder. In this case Amr and Bakr can truthfully testify that Khalid informed them of the murder. In other words Amr and Bakr would be coroborating the account of Uthman. Once truth of matter is established that Khalid was afraid of bearing witness but he was witness. Supportive evidence of Amr/Bakr will establish Khalid was also witness to murder then Zayd will receive punishment. But Amr’s and Bakr’s witnessing to murder on account of being informed by Khalid is nill and void. Their testimony will only become cause for Khalid to be summoned by court to give testimony but it will not serve basis for judgment of murder case. Apart from following Deobandi/Salafi rule being completely and absolutely against the established procedures of Islamic legal system: “One can be a witness without being present physically and can give witness on the basis of his knowledge provided to him by some truthful and trustworthy.” This rule opens door injustice: Truthful/Trustworthy members of community end up believing in town gossip [and without verifying it] report the incident to police and when incident is presented to Qadhi they testify Akhtar stole x y z. The result would be Akhtar getting his hand chopped off. Firstly in this judgment Islamic requirements of eye-witnesses werent met. Secondly being truthful/trustworthy is not sole requirement for witnessing rather the fundamental requirement is witnessing the events with eyes/ears. Islamic judicial systems first requirement is witnessing and then truthfulness trustworthiness would be considered. Thirdly the victim of crime has to exist and his complain has to be genuine. Mere testimony of truthfull and trustworthy bearded Arabic speaking Tasbih rolling Muslims is not enough against another believer/disbeliever.
Prophets Will Testify Against Their Own Nations:
Truthful Prophets will testify in court of Allah (subhanahu wa ta’ala) that they delivered the message given to them but Allah (subhanahu wa ta’ala) will ask them to produce witness. It is recorded in Hadith that Prophet Nuh (alayhis salam) will testify in court of Allah (subhanahu wa ta’ala) that he delivered the message given to him by Allah (subhanahu wa ta’ala) to his nation. And his Ummah will negate this and Allah (subhanahu wa ta’ala) will ask Nuh (alayhis salam) to bring forth witness in his own defence: “Allah's Messenger said, "Noah will be brought (before Allah) on the Day of Resurrection, and will be asked: 'Did you convey the message of Allah?" He will reply: 'Yes, O Lord.' And then Noah's nation will be asked: 'Did he convey Allah's message to you?' They will reply: 'No warner came to us.' Then Noah will be asked: 'Who are your witnesses?' He will reply: 'Muhammad and his followers.' Thereupon you …” [Ref: Bukhari, B92, H448] The above Hadith only gives example of Prophet Nuh (alayhis salam) and his Ummah. In actuality Ummah f every Prophet will be questioned and every single one of them would deny reicieving the message from their Prophet and we the Muslims and Prophet (sallallahu alayhi wa aalihi was’sallam) will testify they delivered the message:“So how (will it be) when We bring from every nation a witness and we bring you (O Muhammad) against these (people) as a witness?” [Ref: 4:41]“And thus we have made you a just community that you will be witnesses over the people and the Messenger will be a witness over you. And We did not make the qiblah which you used to face except that We might make evident who would follow the Messenger from who would turn back on his heels. And indeed, it is difficult except for those whom Allah has guided. And never would Allah have caused you to lose your faith. Indeed Allah is, to the people, Kind and Merciful.” [Ref: 2:143] Please note these truthful and trustworthy Prophets of Allah (subhanahu wa ta’ala) are testifying in court of Allah (subhanahu wa ta’ala) that they have delivered the message given to them by Him. If following rule was true then wouldn’t Allah (subhanahu wa ta’ala) accept the testimony of His trustworthy and truthful servants:“One can be a witness without being present physically and can give witness on the basis of his knowledge provided to him by some truthful and trustworthy.” Allah (subhanahu wa ta’ala) asking His truthful and trustworthy servants the Prophets to produce a witness in support of their claim is suffient evidence to refute the invented innovated principle. There are roughly hundered twenty-four thousand Prophets/Messengers and this amounts to roughly same numbers of reasons why this principle is wrong.
Conclusion:
Brother Mustafvi’s statement is completely without basis. There are no textual evidences which support bearing witness without seeing/hearing the event. Islamic legal system will not use the testimony of two truthful witnesses who haven’t seen the events to which they bear witness even if they claim they have been informed by two more first hand witnesses. And the greatest evidence against brother Mustafvi’s understanding is witnessing of Prophets against their own nations and Allah (subhanahu wa ta’ala) demanding witness from them. If truthful/trustworthy person bearing witness was legitimate concept then who would be more truthful/trustworthy then the Prophets? But despite their truthful/trustworthiness Allah (subhanahu wa ta’ala) will not accept their testimony and will demand witnesses to coroborate his testimony. Alhasil this concept of brother Mustafvi is invalid and against established teaching of Islam.
Wama alayna ilal balaghul mubeen.
Muhammed Ali Razavi
Footnotes:
- [1] “Then Allah tells His Prophet that if Allah decrees that someone will be misguided and wretched, then no one can guide him except Allah, glory be to Him: “Have you seen him who has taken as his god his own vain desire?” Meaning whatever he admires and sees as good in his own desires becomes his religion and his way.” [Ref: Tafsir Ibn Kathir, 25:43]
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