MuhammedAli

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

salam alayqum wr wb, Allah ta'ala hamaray dilloon ko narm aur walden say muhabbat karay. Ameen.

Jahil aur chawal banday kay saath maghz mari ka kuch faida nahin. Jis banday k itni ilmi oqaat ho kay apnay zehan kay ibleesi fatoor kee bunyad par mafoom mukhalif ko daleel bana kar behas kar raha heh. Agar yeh thora bi aqal mand hota toh meri post 38 say hi sab kuch samaj jata magar jin kay leyeh Allah nay Iblees ka fasad likha ho woh hidayat ko nahin pa saktay. Baat sirf asal ki heh, aslan nal jay naiki karyeh naslan tan neenh pulday be aslan nal jay naiki karyeh put'thiyan chalan chalday. Hidayat Allah kay haath meh heh. Hamaray zimmay message dena thah ... abh aap logh is say manwa rahay hen aur yeh maneh ga nahin, keun kay manay kay leyeh daleel chahyeh aur nah manay kay leyeh man pasand chavlen. Baqi Allah say dua heh kay Allah ta'ala aap sab bahiyoon ki mehnat ka unda ajar deh. ameen.

Salam alayqum Yeh Iblees ki nasal heh is say maghz mari ka kuch faida nahin.

Maulvi Shahzad Yazdani sahib ka yeh page heh facebook par. https://www.facebook.com/people/Qari-Imran-Shahzad-Yazdani/100009714062946 Yeh video bayan heh: http://tune.pk/video/4308832/wahabi-molvi-imran-shahzad-yazdani-ka-suni-hona-begum-kot Maulvi Shahzad Yazdani toh chand saal pehlay sunni huway thay. Maulana Mohammad Imran Yazdani sahib new hen. Maulana Mohammad Imran Yazdani ka pata nahin.

Ameen.

Salam alayqum, Moteram bot say Ahle Hadith maulvi hen joh Yazdani laqab lagatay hen, thori tafseel pooch kar batayeh ga.

Mafoom mukhalaf ka matlab heh ulat mafoom lena. Jesay tum par ilzaam ho kay tum nay soowar ka ghost roast kar kay khaya heh. Aur tum kaho meh nay jaan booj yehni deeda danista tor par nahin khaya. Meh oolat mafoom nikaloon, acha is ka matlab heh kay tum nay ghalti meh khaya heh aur tummeh baad meh pata laga. Ek banda kehta heh: meh nay soowar ka gosht nahin khaya. Ek joh thora mohtat hota heh aur anjanay ko malhooz rakh kar kehta heh: meh nay soowar ka ghost jaan booj kar nahin khaya. Abh joh jumla us nay ihtiyat meh kaha aap us ko pakr beth gahay, banda hazaroon dafa ghost khata heh, kia pata logh kia kia bechtay rahay. Agar woh kehta meh nay soowar ka ghost nahin khaya, aur dosra kehta acha falan qassab toh soowar pechta raha heh, tooh nay toh jhoot bola kay nahin khaya. Dosra jis nay ihtiyat kay takazay ko mad e nazr rakh kar kaha kay jaan booj kar nahin khaya us par kuch ilzam nahin lag sakta. Mera kehnay ka matlab heh deeda danista ka istimal ihtiyat ka tor par istimal huwa heh. Maulana Ilyas Qadri nay kitnoon kay peechay namaz pari aur kitnoon nay in kay peechay pari hogi har kissi kay imaan o islam ka kohi zaman nahin is waja say ihtiyat say likha kay deeda danista nahin pari aur agar phir sabat ho jahay kay falan bad mazhab thah toh un par kohi ilzam nah ahay. Aur is say un ka nazria kay bad mazhab kay peechay namaz jaiz nahin sabat hota heh. Aap joh ulat pulat nikaal rahay hen ibarat say, woh shaytaan ka aap kay damagh meh dala huwa fitna o fatoor heh.

Mian Muhammad Baksh rahimullah farmatay hen, aslan nal jay naiki karyeh naslan tan neenh pulday be aslan nal jay naiki karyeh put'thiyan chalan chalday. Ek aqal mand ka farman heh, kutta phonkay toh karwan rukhta nahin rawanh dawan rehta heh. Aur ham ko hokam heh pagal ko salam deh kar apna rasta napo, salam.

Salam alayqum Moteram Saeedi baee, in kay abba hazoor ko bi mafoom mukhalif ka pata nahin hoga, yeh shahid us ko degh say nikalay gahay chawal ki plate nah samaj bethen. Is ko is ki aqal ka mutabiq samjahen. Ek banda kahay, meh nay kabi jaan booj kar soowar nahin khaya. yeh Rizvi sahib is ka nateeja yeh akhaz karen gay kay anjanay meh zeroor khaya heh. Logoon ko asal meh dawat e Islami say aag lagti heh keun kay in kay peeroon nay geeyarweenyan khoob beyt bar bar kay kha-hi hen aur logoon kay nazranoon par gar aur bahir chalta thah abh Peeroon aur maulviyoon ko khauf huwa heh kay hamara khana peena band ho jahay ga. Yeh logh us jamat kay khilaaf hen jis meh sunni, ghair-sunni, kafir, saray dakhal ho kar hidayat pa rahay hen. Aur joh mukhalfat kar rahay hen un kay peeroon aur maulviyoon ka imtiazi nishaan yeh heh kay kabi kissi wahhabi ko ya Deobandi ko daira e islam meh nahin la sakkay balkay darjanoon aur hazaroon kay mureed wahhabi aur Deobandi ho chukay hen. Allah ta'ala esay maulviyoon aur peeroon say dunya ko paak karay aur Ahle Sunnat kay taba o barbad baagh ko hara bara karay, ameen.

Salam alayqum, Moteram Khalil baee sahib, aap ko pm karnay kee koshish kee magar message na kar sakka.

Introduction: Allah (subhanahu wa ta’ala) has stated that He has sent Prophet (sallallahu alayhi wa aalihi was’sallam) has a Shahid. Shahid is means witness [and to be witness one must be Hadhir/present and Nazir/seeing] and it also means present. Evidence of this is n supplication of Janazah. We read: “Allahum maghfirli hayyitina wa mayyitina, wa shahidina wa ghaybina, wa sagheerina wa kabeerina …” Which translates to means: “O Allah forgive our living and our dead, and our present and our absent, and our minors and our elders,…” Fundamentally the meaning of Shahid boils down to hearing and seeing of Shahid (i.e. witness or present). Thus as Muslims we believe Prophet (sallallahu alayhi wa aalihi was’sallam) has been sent as a hearing/seeing type of witness. Opponents of Islam argue that Prophet (sallallahu alayhi wa aalihi was’sallam) has not been sent as a seeing/hearing type of witness. Argument Against Islamic Belief Of Hadhir And Nazir: Opponents of Islam quote the following Ahadith in which Prophet (sallallahu alayhi wa aalihi was’sallam) said: “My life is a great good for you in whom you talk (to me) and you are responded. And when I will die my demise will be a great good for you. Your deeds will be presented to me, if I see goodness, I will praise Allah, and if I see wrongs, I will ask Allah’s forgiveness for you." [Ref: Ibn Sa‘d, at-Tabaqat-ul-kubra (2: 194); ‘Ali bin Abu Bakr Haythami related in Majma‘-uz-zawa’id (9:24)] “The Prophet said: Among the most excellent of your days is Friday; on it Adam was created, on it he died, on it the last trumpet will be blown, and on it the shout will be made, so invoke more blessings on me that day, for your blessings will be submitted to me.” [Ref: Abu Dawood, B3, H1042] Based on these Ahadith the opponents of Muslims argue that if Prophet (sallallahu alayhi wa aalihi was’sallam) was witnessing the actions he would be aware who recited blessings upon him and who committed which deed. This would require no angels to submit actions or blessings to him. Angels submitting blessings and actions to him is therefore proof that Prophet (sallallahu alayhi wa aalihi was’sallam) isn’t hearing/seeing type of witness (i.e. Hadhir and Nazir). A Reasoned Response To Angels Submitting Blessings And Actions Argument: It is recorded in the Hadith that: "Allah has appointed an angel in the womb, …” of a mother after pregnancy. The angel informs Allah (subhanahu wa ta’ala): “… and the angel says, O Lord, a drop of discharge (i.e. semen). “ Then goes on to inform Allah (subhanahu wa ta’ala) about next two stages of development of an embryo by saying: “O Lord, a clot. O Lord, a piece of flesh.” The Hadith then continues to state: “And then, if Allah wishes to complete the child's creation, the angel will say. 'O Lord, a male or a female? O Lord, wretched or blessed? What will his livelihood be? What will his age be?' The angel writes all this while the child is in the womb of its mother." [Ref: Bukhari, B55, H550] Another Hadith attests to contents of the quoted Hadith: “The Prophet said, "At every womb Allah appoints an angel who says, 'O Lord, a drop of semen, O Lord, a clot. O Lord, a little lump of flesh." [Ref: Bukhari, B6, H315] Considering, angel informing Allah (subhanahu wa ta’ala) about the stages of embryonic development would it be appropriate to argue and to believe that Allah (subhanahu wa ta’ala) Himself is not aware of happening in the womb of a mother and Allah (subhanahu wa ta’ala) is dependent upon information from an angel to fill knowledge gap? He is independent and dependent upon none, not upon the angels nor upon Jinn or mankind. He is fully aware of all eons. His knowledge does not increase nor does it decrease. Deeds Are Presented To Allah (subhanahu wa ta’ala) Twice A Week: A Sahabi said to Prophet (sallallahu alayhi wa aalihi was’sallam): "… 'O Messenger of Allah, sometimes you fast, and you hardly ever break your fast, except two days which, if you are fasting, you include them in your fast, and if you are not fasting, then you fast them on your own.” Then Prophet (sallallahu alayhi wa aalihi was’sallam) asked him about the days and companion responded: “I said: Monday and Thursday.” Prophet (sallallahu alayhi wa aalihi was’sallam) went on to tell him: “Those are two days in which deeds are shown to the Lord of the worlds, and I like my deeds to be shown (to Him) when I am fasting." [Ref: Nisa’i, B22, H2360] There are many Ahadith which support the quoted text but here only one more will be quoted: “… Why do you fast on Monday and Thursday, while you are an old man? He said: The Prophet of Allah used to fast on Monday and Thursday. When he was asked about it, he said: The works of the servants (of Allah) are presented (to Allah) on Monday and Thursday.” [Ref: Abu Dawood, B13, H2430] It is a fact that deeds are presented to Allah (subhanahu wa ta’ala) once on Monday and once on Thursday. Taking this into account question is, would it be correct to believe; Allah (subhanahu wa ta’ala) is not aware of events which transpire between the period of Thursday to Monday (i.e. Friday, Saturday, Sunday) and from Monday to Thursday (i.e. Tuesday, Wednesday)? Absolutely not, Allah (subhanahu wa ta’ala) is knower of all Ghayb and knower of all that is in hearts and minds. He knows before the action takes place, as it takes place, nothing of past, present, future is hidden from him. Use of such logic to refute established beliefs is absurd and extremely heretical. The Reasons Why Actions Are Being Presented: Ahadith reveal that when actions of Ummatis of Prophet (sallallahu alayhi wa aalihi was’sallam) are presented to him if they are good he praises Allah (subhanahu wa ta’ala) and if the actions are in contradiction to Shari’ah then he seeks forgiveness of Allah (subhanahu wa ta’ala) on behalf of sinner, here: “My life is a great good for you in whom you talk (to me) and you are responded. And when I will die my demise will be a great good for you. Your deeds will be presented to me, if I see goodness, I will praise Allah, and if I see wrongs, I will ask Allah’s forgiveness for you." [Ref: Ibn Sa‘d, at-Tabaqat-ul-kubra (2: 194); ‘Ali bin Abu Bakr Haythami related in Majma‘-uz-zawa’id (9:24)] Due to Prophet (sallallahu alayhi wa aalihi was’sallam) seeking forgiveness on behalf of the Ummati Allah (subhanahu wa ta’ala) forgives the sins of a believer except for people who have fallen out and continued to shun each other, here: “Abu Hurairah narrated that the Messenger of Allah said: "The gates of Paradise are opened on Monday and Thursday. In them, (will enter) whoever has not associated anything with Allah will be forgiven, except for the two who shun each other, (about whom) it is said: 'Return these two until they make amends." [Ref: Tirmadhi, B1, H2023] So submission of actions to Prophet (sallallahu alayhi wa aalihi was’sallam) is for purpose of him seeking forgiveness for Muslims from Allah (subhanahu wa ta’ala). And submission of actions to Allah (subhanahu wa ta’ala) is for purpose of granting them forgiveness. Prophet (sallallahu alayhi wa aalihi was’sallam) Hears Recitation Of Blessings: Prophet (sallallahu alayhi wa aalihi was’sallam) said: “Among the most excellent of your days is Friday; so invoke many blessings on me on that day, for your blessing will be submitted to me.” The companions enquired from Prophet (sallallahu alayhi wa aalihi was’sallam) saying: “Messenger of Allah, how can our blessings be submitted to you, when your body has decayed?” This establishes the companions connected the hearing/seeing of actions with body not decaying and in keeping with their understanding Prophet (sallallahu alayhi wa aalihi was’sallam) said: “Allah has prohibited the earth from consuming the bodies of Prophets.” [Ref: Abu Dawood, B8, H1526] Preserved body is not able to hear/see if it does not have life in it. Hadith of Prophet (sallallahu alayhi wa aalihi was’sallam) reveal the Prophets are alive in their graves and engage in worship.[1] Prophet (sallallahu alayhi wa aalihi was’sallam) maintaining the conception of companions; body hears/sees and telling them bodies of Prophets do not decay, and Prophets being alive in their graves, all establishes life of Prophet (sallallahu alayhi wa aalihi was’sallam) is in his blessed body in his grave. A Hadith quoted by Ibn Qayyim Al Jawzi in his Jala Al Afham establishes that Prophet (sallallahu alayhi wa aalihi was’sallam) listens to the voice of one sending blessing upon him: “Abu Darda said, Rasoolallah said: On Friday recite copious amount of blessings upon me, for that is day of witnessing [actions]. That day angels visit [with deeds of people]. A person does not sends blessings upon me except that his voice reaches me, where ever he maybe. We said: Even after the death? He said: Even after my death. For Allah has prohibited the earth to consume the bodies of Prophets.”[1] Note, first Hadith establishes actions are submitted to him while he is alive and will be submitted to him after his death and the second Hadith quoted here establishes Prophet (sallallahu alayhi wa aalihi was’sallam) hears recitation of blessings upon him in his life time and will continue to do so afterward his death. Witnessing Of Deeds Of Mankind By Prophet (sallallahu alayhi wa aalihi was’sallam): Allah (subhanahu wa ta’ala) states Prophet (sallallahu alayhi wa aalihi was’sallam) was sent entire to mankind as a Messenger and as a Prophet: "Whatever of good reaches you, is from Allah, but whatever of evil befalls you is from yourself. And We have sent you as a Messenger to mankind, and Allah is Sufficient as a Witness." [Ref: 4:79] “I have been given words which are concise but comprehensive in meaning; I have been helped by terror (in the hearts of enemies): spoils have been made lawful to me: the earth has been made for me clean and a place of worship; I have been sent to all mankind and the line of prophets is closed with me.” [Ref: Muslim B4, H1062] Allah (subhanahu wa ta’ala) states, saying to mankind: “Indeed, We have sent to you a Messenger as a witness upon you just as We sent to Pharaoh a messenger.” [Ref: 73:15] In another verse Allah (subhanahu wa ta’ala) addresses Prophet (sallallahu alayhi wa aalihi was’sallam) saying: “O Prophet! Truly We have sent you as a Witness, a Bearer of Glad Tidings, and Warner." [Ref: 33:45] This establishes Prophet (sallallahu alayhi wa aalihi was’sallam) is witness to deeds of mankind like Prophet Musa (alayhis salaam) was witnessing the deeds of Pharaoh. Conclusion: It is evident from the Hadith, the life of Prophet (sallallahu alayhi wa aalihi was’sallam) in his grave is of body and he himself hears the recitation of blessings recited for him. Prophet (sallallahu alayhi wa aalihi was’sallam) being hearing and seeing type of Shahid (i.e. Hadhir and Nazir) is explicitly and textually established from the text of Quran. Just as Allah (subhanahu wa ta’ala) all-knowing, all-seeing, all-hearing, is established. Presentation of actions to Allah (subhanahu wa ta’ala) by angels does not and cannot refute Islamic belief that Allah (subhanahu wa ta’ala) is all-seeing, all-hearing, and all-knowing. So cannot the presentation of blessings and actions to Prophet (sallallahu alayhi wa aalihi was’sallam) be valid argument against Prophet’s (sallallahu alayhi wa aalihi was’sallam) station of Shahid (i.e. Hadhir and Nazir). Point worth noting and remembering is; beliefs which are explicitly and textually stated in Quran cannot be refuted and should not be refuted with reasoned arguments and one who does so achieves nothing but destruction of his Eman. Wama Alayna Ilal BalaghulMubeen Muhammed Ali Razavi. Footnote: - [1] The Hadith has been recorded in Musnad Abu Yala, here. Same Hadith is also recorded in Majma’az Zawa’id, here. - [2] This translation is based on Urdu translation hence literal accuracy maybe bit off but the correct meanings have been conveyed. This Hadith is recorded by Ibn Qayyim in his Jala Al Afham, Imam Sakhawi (rahimullah) recorded it in his Al Qawl Al Badi’h, Ibn Hajr Al Haythmi (rahimullah) in his A l Darul Mandood. All references these references are available in Arabic, here.

Al Qawl Al Badi Print.

Jala Al Afham - Different Prints. --------------------------------------------------------------------------------------------------------------------------------------- --------------------------------------------------------------------------------------------------------------------------------------- --------------------------------------------------------------------------------------------------------------------------------------- ---------------------------------------------------------------------------------------------------------------------------------------

RealSalafi baee, shaytaan ko dekhen Tauz paren, aauzubillahi manishta nir rajeem.

Maulana Asif Jalali nay Ambiyah alayhis salaam ki qabroon ki ibadat aur idol bananay ka zikr keeya heh. Mufti Hanif nay Rasoolallah ki qabr e mubarak ko joh jannat kay baghoon meh say ek baagh meh heh is ko joh wahhabi idol kehtay hen us ka zikr keeya heh. Wahhabi Nabiyoon aur RAsoolAllah (sallallahu alayhi wa aalihi was'sallam) ko idol kehtay hen. Aur idols toh jahanum ka endan hen. Magar Allah kay Nabi sallallahu alayhi wa alihi was'sallam ki qabr mubarak jannat kay baghoon meh heh ... is leyeh Mufti Hanif nay kaha kay dekho yeh RasoolAllah sallallahu alayhi wa alaihi was'sallam ki qabr ko idol kahen gay aur us ko jahnumi tehrahen gay. Yehni joh dunya meh hee jannat kay baghaat meh heh aur dozakh meh nahin woh kesay idol ho sakti heh aur idol nahin ho sakti. Magar phir bi yeh Wahhabi us ko idol tehrahen gay ... Donoon hazrat aur baat kar rahay hen magar Wahhabi aur ka aur mana leh rahay hen.

Hammen Geeyarweenyoon, Ursoon, aur fazail kay bayanat say fursat nahin kay ham Jihad o qitaal fi sabillah ki baat karen aur apnahen. Ham Sunniyoon kay saath yahi kuch hona heh aur qayamat kay anay taq ham gajir mooli kee tera qatay jahen gay.

neechay deeyeh gahay link say rabta kar kay fatwah lenh. Har gunnah ki tawbah qabool heh sirf Shirk ki nahin. http://mufti.nafseislam.com/

jazakallah khair moteram khalil rana baee.

Agar kissi baee kay pass, yeh refference heh, joh Syed Irfan Shah Sahib Mashadi biyan kartay hen 4:25 mint kay baad ... https://www.youtube.com/watch?v=pNcYfplvIFY

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

Zia Bashir Sahib kay tamam asooloon ka Quran O Hadith kee roshini meh radd aur Islami asool o zawabat kay mutabiq un ki Islah is thread me pari ja sakti heh: http://www.islamimehfil.com/topic/23149-refuting-khariji-ilah-determining-principles-and-interpreting-them-according-to-thirteen-essential-concepts-of-tawheed/ Zia Bashir sahib ki agar kohi es'see baat jis say kissi Islami baee ko zehni uljan ho batayeh ga in sha allah zeroor wazahat karoon ga.

Authority Of Prophet (sallallahu alayhi wa aalihi was’sallam) To Alter Sanctions Of Religion: Allah (subhanahu wa ta’ala) has stated in the Quran: “… the rich from among you. And whatever the Messenger has given you - take; and what he has forbidden you - refrain from it. And fear Allah ; indeed, Allah is severe in penalty.” [Ref: 59:7] Adhering to what Prophet (sallallahu alayhi wa aalihi was’sallam) has commanded is adhering to what Allah (subhanahu wa ta’ala) commands: “He who obeys the Messenger has obeyed Allah ; but those who turn away - We have not sent you over them as a guardian.” [Ref: 4:80] In Hadith it is recorded that a man will say that Quran and Hadith do not agree with each other therefore whatever is in the Quran is to be accepted and what is in Hadith to be rejected: “That the Messenger of Allah said: "Lo! Soon a Hadith from me will be conveyed to a man, while he is reclining on his couch, and he says: 'Between us and you is Allah's Book. So whatever we find in it that is lawful, we consider lawful, and whatever we find in it that is unlawful, we consider it unlawful.'” Prophet (sallallahu alayhi wa aalihi was’sallam) then goes on to declare: “Indeed whatever the Messenger of Allah made unlawful, it is the same as what Allah made unlawful."[12] [Ref: Tirmadhi, B39, H2664] This is to say that Allah (subhanahu wa ta’ala) has granted Prophet (sallallahu alayhi wa aalihi was’sallam) the right to legislate religion. The following incident establishes this point very clearly: “Allah's Messenger addressed us and said: O people, Allah has made Hajj obligatory for you; so perform Hajj. Thereupon a person said: Messenger of Allah, every year? He kept quiet, and he repeated (these words) thrice, whereupon Allah's Messenger said: If I were to say yes, it would become obligatory (for every year) and you would not be able to do it. Then he said: Leave me with what I have left to you, for those who were before you were desroyed because of excessive questioning, and their opposition to their apostles.” [Ref: Muslim, B7, H3095] This Hadith establishes that Prophet (sallallahu alayhi wa aalihi was’sallam) had been granted the right by Allah (subhanahu wa ta’ala) to legislate religion and if he had said yes to the questioner then Hajj would have been Fard (i.e. compulsory) for Muslims every year. A example of Prophet (sallallahu alayhi wa aalihi was’sallam) excercising his authority is of Prophet (sallallahu alayhi wa aalihi was’sallam) permitting wearing of silk for companions due to their skin rash. Note the following Hadith establishes wearing of silk is unlawful for men in Islam: “The Messenger of Allah came out to us, and in one of his hands was a garment of silk and in the other was some gold. He said: ‘These are forbidden to the males of my nation and permitted to the females.’” [Ref: Ibn Majah, B32, H3597] Yet against his own teaching Prophet (sallallahu alayhi wa aalihi was’sallam) permitted two companions to wear silk: “The Prophet allowed Az-Zubair and `Abdur-Rahman to wear silk because they were suffering from an itch.” [Ref: Bukhari, B72, H730] A Hadith records that Prophet (sallallahu alayhi wa aalihi was’sallam) said: "The most criminal person among the Muslims is the one who asked about something which had not been prohibited, but was prohibited because of his asking." [Ref: Bukhari, B92, H392] And note, if Prophet (sallallahu alayhi wa aalihi was’sallam) was to declare something unlawful because he was questioned regarding something which Allah (subhanahu wa ta’ala) and His Messenger had remained silent over and in response to that Prophet (sallallahu alayhi wa aalihi was’sallam) had declared in unlawful then it would be unlawful because Allah (subhanahu wa ta’ala) has stated: “… the rich from among you. And whatever the Messenger has given you - take; and what he has forbidden you - refrain from it. And fear Allah ; indeed, Allah is severe in penalty.” [Ref: 59:7] “He who obeys the Messenger has obeyed Allah; but those who turn away - We have not sent you over them as a guardian.” [Ref: 4:80] All this evidence establishes Allah (subhanahu wa ta’ala) had granted the authority/right to legislate religion and the Khariji principle contradicts clear teaching of Quran and Ahadith.[13] Rectifying The Mistake In Halal & Haram Principle: It has been established that a qualified scholar based on evidence of Quran and Hadith can judge something to be haram or halal if it has not been explicitly stated to be either. Also evidence establishes that Prophet (sallallahu alayhi wa aalihi was’sallam) has been granted the authority to legislate religion including declaring something haram or halal. Considering this evidence it is evident, the principle presented was invalid because it criminalised something which had its basis in Quran and Hadith. Hence the following insertion can be way of legitimizing the principle: “To believe a being also has authority to declare halal and haram [bi ghayr iznillah] is elevating the being to status of an Ilah.” Also if one believes a being legislates religion or declares something halal/haram because Allah (subhanahu wa ta’ala) has permitted him to do so then being has not been elevated to status of an Ilah and to believe as stated is not [major] Shirk. Note, anything which has been declared haram or halal by Allah (subhanahu wa ta’ala) if someone was to change its established position (i.e. declar a haram as halal or halal as haram) and he is followed then that being is elevated to status of an Ilah/Rabb besides Allah (subhanahu wa ta’ala). Evidence Of Khawarij In Support Of The Principle: The supporters of the principle will bring the following verse as evidence: “You worship not besides Him except [mere] names you have named them, you and your fathers, for which Allah has sent down no authority. Legislation is not but for Allah. He has commanded that you worship not except Him. That is the correct religion, but most of the people do not know.” [Ref: 12:40] They would argue, only Allah (subhanahu wa ta’ala) has the right declare haram/halal because legislation of religion is stated to be for Allah (subhanahu wa ta’ala). Muslims first answer should be that we declare halal/haram based on the criteria given by Allah’s Messenger (sallallahu alayhi wa aalihi was’sallam). Secondly, Hadith establishes Prophet (sallallahu alayhi wa aalihi was’sallam) had authority to legislate religion which is evident from the following Hadith: “Allah's Messenger addressed us and said: O people, Allah has made Hajj obligatory for you; so perform Hajj. Thereupon a person said: Messenger of Allah, every year? He kept quiet, and he repeated (these words) thrice, whereupon Allah's Messenger said: If I were to say yes, it would become obligatory (for every year) and you would not be able to do it. Then he said: Leave me with what I have left to you, for those who were before you were desroyed because of excessive questioning, and their opposition to their apostles.” [Ref: Muslim, B7, H3095] The wording indicates Prophet (sallallahu alayhi wa aalihi was’sallam) had choice in legislating status of practices in Islam. Halal And Haram Principle In Light Of Hadith: If following insertions are made into the principle then it is also correct: “To believe a being also has authority [as an Ilah] to declare halal and haram [bi ghayr iznillah or bi iznillah] is elevating the being to status of an Ilah.” Implications of this are, once Ilahiyyah is affirmed any act of declaring something haram or halal, fara’id (i.e. compulsory) or nawafil (i.e optional) is act of excercising authority in the right of Allah (subhanahu wa ta’ala) even if it is believed this exercise of authority is with or without the permission of Allah (subhanahu wa ta’ala) and therefore major Shirk. Principle Of Life And Death: The Wahhabi presented the principle: “Owner of life and death is only Allah (subhanahu wa ta’ala), and to give life to the dead, and to give life to the clay figurine, this is in authority of Allah (subhanahu wa ta’ala). To believe anyone other then Allah (subhanahu wa ta’ala) possesses this right is elevating the being to status of an Ilah [and this] is Shirk.”[14] According to this principle, to believe anyone other then Allah (subhanahu wa ta’ala) can give life to the dead is elevating that being to status of an Ilah beside Allah (subhanahu wa ta’ala) yet it is imperative that we believe creation of Allah (subhanahu wa ta’ala) has authority from Allah (subhanahu wa ta’ala) to restore life. Prophet Al Masih Ad-Dajjal And Isa (alayhis salaam) Giving Life To Dead: It is recorded in Hadith that Dajjal will kill a person and bring him back to life: “… the entrances of Medina. He will land in some of the salty barren areas (outside) Medina; on that day the best man or one of the best men will come up to him and say, 'I testify that you are the same Dajjal whose description was given to us by Allah's Messenger.' Ad-Dajjal will say to the people, 'If I kill this man and bring him back to life again, will you doubt my claim?' They will say, 'No.' Then Ad-Dajjal will kill that man and bring him back to life. That man will say, 'Now I know your reality better than before.' Ad-Dajjal will say, 'I want to kill him but I cannot.' " [Ref: Bukhari, B30, H106] The manner of his killing will be that he will be sawn into two pieces from head to toes, which is recorded in following Hadith: “Then the Dajjal would ask him: Don't you believe in me? He would say: You are a false Masih. He would then order him to be torn (into pieces) with a saw from the parting of his hair up to his legs. After that the Dajjal would walk between the two pieces. He would then say to him: Stand, and he would stand erect. He would then say to him: Don't you believe in me? And the person would say: It has only added to my insight concerning you (that you are really the Dajjal).” [Ref: Muslim, B41, H7019] Hadith of Sunan Ibn Majah states a sword will be used: “Then he will call a man brimming with youth and will strike him with a sword and cut him in two. He will put the two pieces as far apart as the distance between an archer and his target. Then he will call him and he will come with his face shining, laughing.” [Ref: Ibn Majah, B36, H4075] Indicating two individuals will be killed by Dajjal, first one with a saw and the other with sword, and both will be brought back to life. Coming to Prophet Isa (alayhis salaam), Allah (subhanahu wa ta’ala) states He will say to him on the day of judgment: “(Remember) when Allah will say: "O 'Îsa, son of Maryam! Remember My Favour to you and to your mother when I supported you with Ruh-ul-Qudus so that you spoke to the people in the cradle and in maturity; and when I taught you writing, the wisdom, the Taurat and the Injeel; and when you made out of the clay a figure like that of a bird, by My Permission, and you breathed into it, and it became a bird by My Permission, and you healed those born blind, and the lepers by My Permission, and when you brought forth the dead by My Permission; and when I restrained the Children of Israel from you as you came unto them with clear proofs, and the disbelievers among them said: 'This is nothing but evident magic.'" [Ref: 5:110] Note Allah (subhanahu wa ta’ala) said Prophet Is (alayhis salaam) did all that by His permission. It is also recorded in the Quran that Prophet Is (alayhis salaam) said: “And will make him a Messenger to the Children of Israel (saying): "I have come to you with a sign from your Lord, that I design for you out of clay, a figure like that of a bird, and breathe into it, and it becomes a bird by Allah's Leave; and I heal him who was born blind, and the leper, and I bring the dead to life by Allah's Leave. And I inform you of what you eat ... by Allah’s permission.” [Ref: 3:49] Islamic Argument Against The Khariji Principle: It is evident that the impostor Christ will be able to revive the dead after killing them and Quran testifies to Prophet Isa (alayhis salaam) giving life to the dead and breathing life into the clay figurines. As Muslims we believe in what is narrated about Prophet Isa (alayhis salaam) in the Quran and what Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) foretold about the ability of the impostor Christ. Considering this, if the principle in discussion is true then all Muslims who believe Dajjal and Prophet Isa (alayhis salaam) have right over restoring life to the dead and Prophet Isa (alayhis salaam) breathing life into clay figurines are guilty of elevating creation to status of Ilah. In fact the charge of major Shirk goes back to first three generations of followers of Prophet (sallallahu alayhi wa aalihi was’sallam) as well as Prophet (sallallahu alayhi wa aalihi was’sallam) himself because he is the source of this teaching. On other hand if one does not believe as the Quran and Hadith teach, especially in the context of Quran, then we become disbelievers. Heads, minion of Iblees wins. Tails, Iblees wins. In both cases, Muslim looses his faith in Islam. The principle leads to deduction; all Muslims as polytheists. If we accept the principle as validand leave the teaching of Quran then we are disbelievers. How can a principle which leads to deduction teaching of Islam are Kufr/Shirk, be Islamic? What is state of Islam of one who produces a principle which charges entire Ummah of major Shirk, including the companions and even Prophet (sallallahu alayhi wa aalihi was’sallam)? Such person is out of religion of Islam and is believer in Kharijism of Muhammad bin Abdul Wahhab an-Najdi. Reconciling The Principle Of Life And Death According To Islamic Methodology: Allah (subhanahu wa ta’ala) is the Owner of life and death in Haqiqi (i.e. real/true) sense but He does give control of life and death to His creation. This control over life and death is with permission (i.e. bi iznillah) from Allah (subhanahu wa ta’ala). Allah (subhanahu wa ta’ala) excercises control over all including life and death without permission (i.e. bi ghayr izn) of another superior or inferior. Hence the principle can be reconciled with Islamic teaching with following insertions: “Owner of life and death is only Allah (subhanahu wa ta’ala), and to give life to the dead [bi ghayr izn], and to give life to the clay figurine [bi ghayr izn], this is in authority of Allah (subhanahu wa ta’ala). To believe anyone other then Allah (subhanahu wa ta’ala) possesses this right [of giving life bi ghayr izn] is elevating the being to status of an Ilah [and this] is Shirk.” Implications of these insertions are; to believe a creation of Allah (subhanahu wa ta’ala) exercises authority over life/death without receiving power from Allah (subhanahu wa ta’ala) and without permission from Allah (subhanahu wa ta’ala) then create is elevated to status of an Ilah. Note, if it is believed a creation excercises authority over life/death with power given by Allah (subhanahu wa ta’ala) and with permission from Allah (subhanahu wa ta’ala) then that creation has not been elevated to status of an Ilah. This mentioned point establishes the Tawheed of Muslims which the deduction based on Khariji principle negated. Khariji Distortion Quran For Life And Death Principle: As Muslims we believe Allah (subhanahu wa ta’ala) gives life to the dead and causes death of living like the following verses of Quran indicate: “How can you disbelieve in Allah seeing that you were dead and He gave you life? Then He will give you death, then again will bring you to life (on the Day of Resurrection) and then unto Him you will return.” [Ref: 2:28] “Verily, We give life to the dead, and We record that which they send before (them), and their traces and all things We have recorded with numbers (as a record) in a Clear Book.” [Ref: 36:12] Based on these two verses and maybe more Zia Bashir had determined Allah (subhanahu wa ta’ala) gives life/death and then invented the following reasoning: i) Allah (subhanahu wa ta’ala) gives life/death, ii) attributing partner to Allah (subhanahu wa ta’ala) in His essenes, and attributes, and actions is major Shirk, iii) to attribute life/death to a creation is to elevate that creation to status of an Ilah, iv) because to believe as such would make the creation a partner with Allah (subhanahu wa ta’ala). With this in mind the Zia Bashir wrote the principle being discussed. Had he actually thought about the teaching of Islam regarding Prophet Isa (alayhis salaam) and Dajjal giving life to the dead and Prophet Isa (alayhis salaam) breathing life into the clay bird figurines it would have become apparent to him that he has committed a grave mistake. Unfortunately like a typical Khariji he too had his priorities skewered[15] and resorted to worse case scenario. Correcting The Logic And Evidence Behind Principle: It is true that attributing a partner to Allah (subhanahu wa ta’ala) in His essences, and attributes, and actions is major Shirk, and it is akin to attributing an Ilah partner to Allah (subhanahu wa ta’ala). For a creation to be elevated to status of an Ilah the partnership has to be absolute/equale and this partnership only occurs when a attribute is given to a creation in same meaning in which it is attributed to Allah (subhanahu wa ta’ala). Allah (subhanahu wa ta’ala) gives life/death by His own (i.e. zaati) power, without anyone elses permission (i.e. bi ghayr izn), to everthing/everyone (i.e. qulli). Therefore as long as a creation is not attributed this type of life/death giving powers then there is no Shirk. Mr Zia Bashir did not understand that all attributes and actions of Allah (subhanahu wa ta’ala) are stated as they are according to His majestay [as explained previously in this paragraph] and when the giving of life/death is attributed to a creation [in this case Prophet Isa alayhis salaam and the Dajjal] they are to be understood according to creation’s capability [such as, atahi, baaz, bi iznillah]. On scriptural level this division is evident. Allah (subhanahu wa ta’ala) stated: “How can you disbelieve in Allah seeing that you were dead and He gave you life? Then He will give you death, then again will bring you to life (on the Day of Resurrection) and then unto Him you will return.” [Ref: 2:28] In the following verse Prophet Ibrahim (alayhis salaam) affirms the same belief: “Have you not looked at him who disputed with Ibrahim about his Lord, because Allah had given him the kingdom? When Ibrahim said (to him): "My Lord is He Who gives life and causes death." He said, …” [Ref: 2:258] In both verses, the giving of life and taking of it, is in meaning of bi ghayr iznillah. Quran also records miracles of Prophet Isa (alayhis salaam). He performed many supernatural (i.e. ma fawq al asbab) type of things along with giving life to the dead with permission of Allah (subhanahu wa ta’ala), here is verse in disscussion: “And will make him a Messenger to the Children of Israel (saying): "I have come to you with a sign from your Lord, that I design for you out of clay, a figure like that of a bird, and breathe into it, and it becomes a bird by Allah's Leave; and I heal him who was born blind, and the leper, and I bring the dead to life by Allah's Leave. And I inform you of what you eat ... by Allah’s permission.” [Ref: 3:49] Dajjal also will command skies to rain and withold rain and give life to the dead [all will be with permission of Allah subhanahu wa ta’ala]. Hence possessing these abilities does not elevate a being to status of an Ilah. Connection Between Ilahiyyah And Natural And Supernatural: To properly understand forth coming material it is advised to that readers revise the material in the beginning of article under the heading, Ilahiyyah Is Not Dependent Upon Performing Of Natural And Supernatural. When it is apparent that Ilahiyyah is not dependent upon performing of natural or supernatural acts but a true Ilah must be capable of them then correct understanding of the following verses is possible. Allah (subhanahu wa ta’ala) questions: “Say: "Tell me! If Allah made the night continuous for you till the Day of Resurrection, which ilah (i.e. god) besides Allah could bring you light? Will you not then hear? Say: "Tell me! If Allah made the day continuous for you till the Day of Resurrection, which ilah besides Allah could bring you night wherein you rest? Will you not then see?" [Ref: 28:71] The implication of the verse is that there is no god from the idols of polytheists who could make day into night or night into day. In another verse of Quran it is stated: “Say: "Tell me, if Allah took away your hearing and your sight, and sealed up your hearts, who is there - an ilah (i.e. god) other than Allah who could restore them to you?" See how variously We explain the Ayat yet they turn aside.” [Ref: 6:46] Again the point being made is that there is no idol god who can restore the sight if Allah (subhanahu wa ta’ala) decided to darken ones life. In the following verse Allah (subhanahu wa ta’ala) questions: “Or have they taken alihah (i.e. gods) from the earth who raise the dead? Had there been therein alihah besides Allah, then verily both would have been ruined. Glorified be Allah, the Lord of the Throne above all that they associate with Him!” [Ref: 21:21/22] This question is answered by Allah (subhanahu wa ta’ala) in the Quran itself: “Yet they have taken besides Him other alihah (i.e. gods) who created nothing but are themselves created, and possess neither harm nor benefit for themselves, and possess no power (of causing) death, nor (of giving) life, nor of raising the dead.” [Ref: 25:3] So even though the polytheists took their idols as gods they were unable to perform acts which are fundamental to Ilahiyyah (i.e. god-hood) and as such there were not true Ilahs. So when Allah (subhanahu wa ta’ala) stated: “Verily, We give life to the dead, and We record that which they send before (them), and their traces and all things We have recorded with numbers (as a record) in a Clear Book.” [Ref: 36:12] He gives life to the dead, it was not to make it criteria of judging Ilahiyyah in verse and verses like it but only to establish that He does give life to the dead. Giving of life to the dead and giving death to living and performing many other supernatural actions are not proof of Ilahiyyah. Principle Of Giving Life And Death In Light Of Quran: It is evident that a creation can only be elevated to status of an Ilah besides Allah (subhanahu wa ta’ala) when one or more concept from the thirteen concepts is affirmed or if Ilahiyyah is affirmed explicitly. Affirmation of creation being able to give life or cause death, naturaly or supernaturaly does not exalt that creation to status of an Ilah hence the principle in discussion is corrected: “[Bi ghayr izni] Owner of life and death is only Allah (subhanahu wa ta’ala) and to give life to the dead [bi ghayr izn], and to give life to the clay figurine [bi ghayr izn], this is in authority of Allah (subhanahu wa ta’ala). To believe anyone other then Allah (subhanahu wa ta’ala) possesses this right [of giving life as an Ilah bi ghayr iznillah or as an Ilah bi iznillah] is elevating the being to status of an Ilah [and this] is Shirk.” This correction is in accordance with Islamic teaching and does not crimnalize established Islamic teachings. Miralces Performed By Allah (subhanahu wa ta’ala) Or By His Prophets: The Wahhabi believed that miracles were performed by Allah (subhanahu wa ta’ala) and not by Prophet of Allah (subhanahu wa ta’ala). He cited the verse in which Prophet Isa (alayhis salaam) performed miracles and stated that he performed these supernatural actions with permission of Allah (subhanahu wa ta’ala). It was explained to him that the power to perform supernatural and natural actions was given to each and every Prophet of Allah (subhanahu wa ta’ala) but they as pious worshippers of Allah (subhanahu wa ta’ala) waited for His permission. It was explained to him; one moves arm, walks, talks, eats, sleeps and does all other as one desires but all this is with permission of Allah (subhanahu wa ta’ala) yet these actions are done by the person himself without Allah’s (subhanahu wa ta’ala) in anyway controlling or effecting your actions. Another example is, a chef who knows how to make a curry, but waits for the order of team leader. In both examples the points is, that one is able over the action but does so with permission of another. In the first example, permission comes from Allah (subhanahu wa ta’ala) and in the second permission comes from the team leader but the actions are of the people involved and similarly Prophet Isa (alayhis salaam) awaits the permission even though he possesses the power to do so and action of miracles was his own. Note, all abilities, powers, natural and supernatural have been granted by Allah (subhanahu wa ta’ala) to all creation, including Prophets and saints. The utilizing of natural abilities is our, in time of our own choosing and Prophets utilize their supernatural powers with permission from Allah (subhanahu wa ta’ala) and the action they perform is theirs. A Important Obervation About Principles Of Ahle Sunnat: It is important to note, the basic correction in light of thirteen concepts and comprehensive version both are separate principles. In the principle with basic correction [which is corrected with one of thirteen concepts] the Ilah determining aspect is the concept such as Zaati but in comprehensive principle affirmation of Ilahiyyah for anyone other then Allah (subhanahu wa ta’ala) is Ilah determining aspect. It makes no difference to one’s polytheistic status if one believes so and so is Ilah with Zaati or Atahi essence, or actions, or attributes – the person remains polytheist. Point worth remembering is, each Khariji principle has two correct versions demonstrated (i.e.the basic and comprehensive) and both are valid in their own right. Conclusion: In the Khariji/Wahhabi methodology Ilahiyyah is based/dependent upon excercising authority over natural/supernatural and legislation of Law. As result of Khariji/Wahhabi methodology Islamicly sanctioned and beliefs held by Muslims are Shirk/Kufr. In Islamic methodology Ilahiyyah is independent of excercising authority over natural and supernatural. Islamicly Ilah is Ilah with or without excercising authority over natural or supernatural but in Islamic methodology it is essential that Ilah is able to exercise authority over the natural and supernatural. According to Islamic methodology Islamicly sanctioned beliefs are not Kufr/Shirk nor Muslims can be accused of elevating creation to status of an Ilah. Truth Has Come, Falsehood Has Perished. Muhammed Ali Razavi Footnotes: - [01] This Khariji faction is behind the turmoil in all Muslim lands and engaged in killing of Muslims. Regardless where the members of this faction are on earth, ideologically they are one and the same. They all believe the over whelming majority of Muslims are polytheists and they consider it permissible to kill such Muslims. This group has actively engaged in killing Muslims under the same pretext first when this great enemy emerged in Najd lead by Muhammad bin Abdul Wahhab and since its emergence has continued to attack Muslims. In 17th century Saudi Arabia, ideologically inspired by writings of Muhammad bin Abdul Wahhab and lead by the arch enemy of Islam Muhammad bin Abdul Wahhab the terrorist minions of Satan waged a relentless war and unprecedented genocide of Muslims. The ideological descendants of this great Kafir have continued this war upon Muslims. In Somalia group known as Al Shabab rebelled against the Somalian corrupt government and plunged the country into civil war which has continued for over a decade. In Syria/Iraq all major factions fighting the government are from these people including ISIS and they committed same crimes which ISIS has committed. All suicide, train, market, bus, plane, building and child, civilian, bombers and killers belong to this faction. - [02] Please see sections: i) Dajjal Excercising Authority Over Super Natural, ii) Final Argument Against Principle Of Excercising Authority. iii) Prophet Al Masih Ad-Dajjal And Isa (alayhis salaam) Giving Life To Dead. iv) Islamic Argument Against The Khariji Principle. - [03] First seven principles were mentioned in the very first post of following thread here. Eighth principle of halal/haram was mentioned in the first post as well. The last principle is stated in post 23 of the discussion and the quoted part is preceded by mohtram (i.e. respectable) which was dropped by me. Note last principle was stated in response to a question posed by me in Urdu post 21: “Murda ko zinda karna khudahi ihtiyar heh ya nahin? Matti kay putlay meh jaan dalna aur ussay haqiqi jaan bakshna khudahi ikhtiyar heh ya nahin?” Translated here: “To give the life to the dead is it enacting on God’s affairs or not? To grant life to clay figurine and granting it real life is from Godly affairs or not?” So according to Zia Bashir if it is believed a creation is with such power then the creation has been elevated to status of Ilah. - [04] Explanation of the mentioned rule with an example: Only Allah (subhanahu wa ta’ala) can [harm and benefit] and attributing this quality to y is making y an equal partner with Allah (subhanahu wa ta’ala) hence y is elevated to status of an Ilah. The important words from other Ilah determining principles should be added between the square brackets to understand the context how the Ilah determining principles were derived from. - [05] “A man in my house has hit me with a sword! I again hit him severely but I did not kill him. Then I drove the point of the sword into his belly (and pressed it through) till it touched his back, and I realized that I have killed him. I then opened the doors one by one till I reached the staircase, and thinking that I had reached the ground, I stepped out and fell down and got my leg broken in a moonlit night. I tied my leg with a turban and proceeded on till I sat at the gate, and said, 'I will not go out tonight till I know that I have killed him.' So, when (early in the morning) the ###### crowed, the announcer of the casualty stood on the wall saying, 'I announce the death of Abu Rafi`, the merchant of Hijaz. Thereupon I went to my companions and said, 'Let us save ourselves, for Allah has killed Abu Rafi.’ So I (along with my companions proceeded and) went to the Prophet and described the whole story to him. "He said, 'Stretch out your (broken) leg. I stretched it out and he rubbed it and it became All right as if I had never had any ailment whatsoever." [Ref: Bukhari, B59, H371] - [06] Fact is all things are according to asbab (i.e. means), natural and supernatural. I have only have used the phrases ma teht al asbab (i.e. that which is according to means) and ma fawq al asbab (i.e. that which is out of means) because the Wahhabis employ these terms to differentiate between natural and supernatural. Use of these termonologies was to make it easier for Wahhabi/Khawarij to relate to content and not to validate, or to give credibility to the concepts and termonology of heretics. - [07] “Abu Sa'id al-Khudri reported that Allah's Messenger one day gave a detailed account of the Dajjal and in that it was also included: He would come but would not be allowed to enter the mountain passes to Medina. So he will alight at some of the barren tracts near Medina, and a person who would be the best of men or one from amongst the best of men would say to him: I bear testimony to the fact that you are Dajjal about whom Allah's Messenger had informed us. The Dajjal would say: What is your opinion if I kill this (person), then I bring him back to life; even then will you harbour doubt in this matter? They would say: No. He would then kill (the man) and then bring him back to life. When he would bring that person to life, he would say: By Allah, I had no better proof of the fact (that you are a Dajjal) than at the present time (that you are actually so). The Dajjal would then make an attempt to kill him (again) but he would not be able to do that. Abu Ishaq reported that it was said: That person would be Khadir (Allah be pleased with him).” [Ref: Muslim, B41, H7017] - [08] After much pondering over the issue of Dajjal claiming to be Rabb (i.e. Lord) of universe and his attempts to use supernatural happenings as proof of his Rububiyyah (i.e. Lordship) it hit me in the fore-head. Dajjal will exploit Wahhabi beliefe; Ilah/Rabb is one who excercises authority over supernatural, and based on this Wahhabi belief and principle will claim to be Lord hoping that Muslims will buy his claim. Considering the Wahhabi belief and principle it is quite possible that a faction from Wahhabis might take him as their Lord and there is Hadith which states last group of Khawarij will join Dajjal. Could it be that last group of Wahhabis takes Dajjal as their Lord? There is no clear evidence to establish this except circumstantial evidence [of Khawarij joining Dajjal] and Allah (subhanahu wa ta’ala) knows better. If the Wahhabis do not become manifest polytheists even then spread of this belief and principle is extremely dangerous for ignorant masses. This could be the foundation which may be exploited by Dajjal to rob Muslims of their Islam. As such the Muslims should make every effort to refute Wahhabi/Khariji principles so the ignorant masses do not fall for the tricks of Dajjal. - [09] The commentators of Quran interpreted the verse to mean polytheists, Muslims, and even Prophets have no authority in regards to who is appointed a Messenger and regarding legislation of divine law. Considering the evidence employed to substantiate the mentioned interpretation it must be said the interpretation is valid. Another interpretation in light of the following verse: “Say: "Think you about all that you invoke besides Allah? Show me what have they created of the earth? Or have they a share in (the creation of) the heavens? Bring me a Book (revealed before this), or some trace of knowledge (in support of your claims), if you are truthful!" [Ref: 46:4] “Say: "Tell me or inform me, (what) do you think about your partners to whom you call upon besides Allah? Show me, what they have created of the earth. Or have they any share in the heavens? Or have We given them a Book, so that they act on clear proof therefrom? Nay, the Zalimun (polytheists and wrong-doers) promise one another nothing but delusions." [Ref: 35:40] Based on the questions asked in the verses 46:4 and 35:40, Allah (subhanahu wa ta’ala) states regarding besides Allah (i.e. mindu nillah - idols): "Thy Lord does create and choose as He pleases: no right/authority have they. Glory to Allah and far is He above the partners they ascribe (to Him)!" [Ref:28:68] Implication of which is, the Ilahs of polytheists have no authority or say in who Allah (subhanahu wa ta’ala) creates nor authority to appoint a Messenger. Another interpretation is based on the question asked in the following verse: “Or have they partners with Allah who have instituted for them a religion which Allah has not ordained? And had it not been for a decisive Word (gone forth already), the matter would have been judged between them. And verily, for the transgressors there is a painful torment.” [Ref: 42:21] Allah (suhanahu wa ta’ala) states regarding the idols of polytheists: "Thy Lord does create and choose as He pleases: no right/authority have they. Glory to Allah and far is He above the partners they ascribe (to Him)!" [Ref:28:68] Implication her is that, Ilahs of polythiests have no authority over creation of a being nor have the authority to institute a religion and Allah (subhanahu wa ta’ala) is free of Ilah partners which the polytheists attribute to him. - [10] Wahhabi doctrine; Muslims are guilty of major Shirk, came into existance and then to support this understanding Muhammad bin Abdul Wahhab targeted beliefs/practices of Muslims to justify his understanding. To strenthen his reasons he and his followers invented principles and t his principle of haram/halal is very good example of his followers generally inventing principles to support Wahhabi narrative; Muslims are guilty of major Shirk. Even though another mad twist to madness was possible but Zia Bashir did not imply it instead he turned it to support popular Wahhabi narrative. - [11] These Wahhabism is a Khariji sect and appeared in the land of banu Mudar and Rabia. This sect was lead by Muhammad bin Abdul Wahhab in the region of Najd and they demonstrated their harsness in their edicts and mercilessness by killing hundred of thousands of Muslims. Central to their teaching was/is that Muslims are worse in polytheism then polytheists of pre-Islamic era hence they are apostates and it is permissible to kill them. - [12] Hadith of Prophet (sallallahu alayhi wa aalihi was’sallam) to corroborate the quoted Hadith: “The Messenger of Allah said: "Soon there will come a time that a man will be reclining on his pillow, and when one of my Ahadith is narrated he will say: 'The Book of Allah is (sufficient) between us and you. Whatever it states is permissible, we will take as permissible, and whatever it states is forbidden, we will take as forbidden.' Verily, whatever the Messenger of Allah has forbidden is like that which Allah has forbidden." [Ref: Ibn Majah, B1, H12] Scholars of subcontinent have pointed out this man was from India his name was Abdullah Chakaralvi a Ghayr Muqallid Wahhabi scholar turned Quranist [because his hatred of Taqleed]. He sat on a huge couch while giving Khutbah against Sunnah of RasoolAllah (sallallahu alayhi wa aalihi was’sallam). - [13] Urdu book, Ikhtiyar e Musfata, by Maulana Muhammad Sajid Qadri is available, here. Please do read the entire book to get comprehensive understanding of Prophet (sallallahu alayhi wa aalihi was’sallam) legislating religion bi iznillahi ta’ala. - [14] The principle quoted has been reworked, the following is actual translation of Urdu quote: “To give life to the dead, to give life to the clay figurine, this is in authority of Allah (subhanahu wa ta’ala). Owner of life and death is only Allah (subhanahu wa ta’ala) and to believe anyone other then Allah (subhanahu wa ta’ala) possesses this right is elevating the being to status of an Ilah [and this] is Shirk.” All intended meanings of this principle are intact in the reworked version. - [15] A healthy Muslim loves and then hates, is gentle and then adopts harshness, is compassionate and brutal, is calm until he/she is angered, thinks how Tawheed is perserved and then comes to side of Shirk, and contemplates (i.e. Tafakkur) on issues and then makes Takfir (i.e. declares someone as an apostate), and wants to save life of captive and hereafter by inviting to Islam or accept payment and only contemplates murder of captives if captive was involved in murder of a Muslim. A Muslims default nature is the first and adopts the second within frame work of Shari’ah. On other hand Khariji mindset is, wrong before right, hate before love, harshness before gentleness, brutality before compassion, anger before calmness, Shirk before Tawheed, Takfir before Tafakkur, and slaughter before surrender. As such these people cannot be reasoned with nor their mentality be modified.

The Genesis Of Innovation And Misguidance: The heretical understanding; creation of Allah (subhanahu wa ta’ala) cannot exercise authority over anything to benefit and harm another is based on the following verse which was specifically revealed regarding the idols of polytheists: “Say: "How do you worship besides Allah something which has no power either to harm or benefit you? But it is Allah Who is the All-Hearer, All-Knower." [Ref: 5:76] The heretics apply the verse upon Prophets and pious Muslims and argue based on this verse none can benefit and harm nor can exercise authority over it. Note, the verse says; “How do you worship beside Allah (subhanahu wa ta’ala) which has no power to harm or benefit you?” There is indication that the polytheists worshipped which did not harm or benefit at all. Does this verse apply to Prophet Isa (alayhis salaam) who is worshipped by Christians? And is there proof that he benefited and harmed? Before answering the question read the following verse again: “And will make him a Messenger to the Children of Israel (saying): "I have come to you with a sign from your Lord, that I design for you out of clay, a figure like that of a bird, and breathe into it, and it becomes a bird by Allah's Leave; and I heal him who was born blind, and the leper, and I bring the dead to life by Allah's Leave. And I inform you of what you eat ... by Allah’s permission.” [Ref: 3:49] They worship him yet he did benefit the born blind and the lepers and the dead. Based on this, the verse 5:76 cannot be referring to a human being, specially a Nabi or Wali because the implication of the verse is; they worship which does not benefit/harm. Yet it has been established one worshiped besides Allah (subhanahu wa ta’ala) is able to benefit [supernatural]. Interpreting The Verse 5:76 In Light Of Quran: Allah (subhanahu wa ta’ala) states: “Say: "How do you worship besides Allah something which has no power either to harm or benefit you? But it is Allah Who is the All-Hearer, All-Knower." [Ref: 5:76] They worshiped idols: “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. So seek from Allah provision and worship Him and be grateful to Him. To Him you will be returned." [Ref: 29:17] This means Allah (subhanahu wa ta’ala) in verse 5:76 is stating; how do you worship besides Allah (subhanahu wa ta’ala) idols which have no power to harm or benefit you? This is also established from the following verse: “They said, "We worship idols and remain to them devoted. He said, "Do they hear you when you supplicate? Or do they benefit you, or do they harm?" [Ref: 26:71] They worshiped the idols because they had taken them as Aaliha even though they were benefit-less/harmless: “Yet they have taken besides Him other alihah (gods) who created nothing but are themselves created, and possess neither harm nor benefit for themselves, and possess no power (of causing) death, nor (of giving) life, nor of raising the dead.” [Ref: 25:3] On other hand Allah (subhanahu wa ta’ala) is stated to be the Khaliq (i.e. Creator) and explicitly states idols do not have any authority: "Thy Lord does create and choose as He pleases: no right/authority (i.e.yakhtaru) have they. Glory to Allah and far is He above the partners they ascribe (to Him)!"[9] [Ref:28:68] Idols Have No Power To Exercise Authority What So Ever: To establish lack of ability of idols over benefit and harm Allah (subhanahu wa ta’ala) questions the polytheists: “Do they have feet by which they walk? Or do they have hands by which they strike? Or do they have eyes by which they see? Or do they have ears by which they hear? Say, "Call your 'partners' and then conspire against me and give me no respite.” [Ref: 7:195] Point of the verses is, despite having hands, eyes, ears, feet, the idols possess no life and have no capacity to hear, see, hold/strike or walk. In short, idols possess no benefit or harm to anyone because these idols lack the basic requirement of benefit/harm – such has life. Rather then being any benefit/harm to others, these idols Allah (subhanahu wa ta’ala) are helpless if fly was to snatch something from them: “O people, an example is presented, so listen to it. Indeed, those you invoke besides Allah will never create [as much as] a fly, even if they gathered together for that purpose. And if the fly should steal away from them a [tiny] thing, they could not recover it from him. Weak are the pursuer and pursued.” [Ref: 22:73] The idol could not bring it back from the fly nor could it harm to prevent the fly from taking it. In the story of Ibrahim (alayhis salaam) it is mentioned that he broke the idols and which was to demonstrate the inability of idols to benefit/harm, here: “And [i swear] 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 that they might return to it. They said, ‘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." [Ref: 21:57/60] They bring Prophet Ibrahim (alayhis salaam) and question him about breaking the idols and he responds the biggest one out of the idols had done it and told them to ask the idol. They replied saying you know these idols don’t speak and in response to them Prophet Ibrahim (alayhis salaam) said: “He said, ‘Then do you worship instead of Allah that which does not benefit you at all or harm you?’” [Ref: 21:66] Once again, point is if the idols had life they would have had the authority over benefit/harm and would have harmed Ibrahim (alayhis salaam) to prevent him from breaking idols, thus benefiting themselves. Right Concept Employed In Wrong Context For Wrong Reasons: A verse which was used to establish that idols of polytheists could not benefit or harm whatsoever [neither natural nor supernatural] was applied upon the Ambiyah, Awliyah and Muslims to argue none but Allah (subhanahu wa ta’ala) exercises authority over benefit and harm. Yet it has been established; the verse was not for Ambiyah, Awliyah nor Muslims or even human beings and therefore the teaching it imparts cannot be applied to the mentioned. In contrast to inability of idols to exercise authority over harm/benefit it has been established the human beings exercise authority over natural benefit/harm and elect of Allah (subhanahu wa ta’ala) have authority to over supernatural as well. Hence to apply its command upon all mentioned is trait of the worst of creatures (i.e. Khawarij/Wahhabi) and they are from them: “... 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 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, Volume 9, Page 49, Chapter 6: Killing The Khawarij] Mr Zia Bashir like his entire Khariji ilk engaged in applying the verse and its command upon Muslims when in reality the verse was revealed regarding the disbelievers. Ilah Determining Principle Of Exercising Authority In Light Of Quran/Sunnah: It has been established from Quran/Sunnah that creation of Allah (subhanahu wa ta’ala) depending upon their status exercise authority over natural or natural as well as supernatural and it is according to the will and permission of Allah (subhanahu wa ta’ala). The polytheists took their idols as Aaliha (i.e. gods) and expected benefit/harm from these idols. In response to which Allah (subhanahu wa ta’ala) has stated these idols have no power/authority, nor have capacity to benefit/harm anyone and if they did they would have benefited themselves and harmed those who intended to harm them and harmed them. In light of all the evidence, it would be appropriate to straighten the crooked path of Khawarij, with this amendment: ‘To believe a being can exercise authority [as an Ilah] in the heavenly and earthly kingdom of Allah (subhanahu wa ta’ala) is elevating the being to status of Ilah.’ A comprehensive form of this principle would be: ‘To believe a being can exercise [Muntahai or Ghayr Muntahai type of] authority [as an Ilah] in the heavenly and earthly kingdom of Allah (subhanahu wa ta’ala) is elevating the being to status of Ilah.’ With the principles of Ahle Sunnat it becomes apparent that exercising authority in heavenly or earthly kingdom of Allah (subhanahu wa ta’ala) is not the foundation which elevates the creation to status of an Ilah but the belief that a creation is Ilah does and which was affirmed by polytheists explicitly. Principle Of Granting Sustenance: The following Khariji principle is three principle in one depending on how you interpret details: ‘To believe a being grants rizq (meaning, distribution of sustenance is the beings responsibility and grants to anyone anything the being desires) or grants son/daughter, is elevating the being to status of an Ilah.’ The first one is without the content in the brackets. If the main part is content out of bracket then it is as: ‘To believe a being distributes rizq is elevating the being to status of an Ilah.’ and content between the brackets before word: “… responsibility and grants …” supports this part (i.e. to believe, distribution of sustenance is a beings responsibility… is elevating the being to status of an Ilah.). Note, in this case use of word: “… responsibility and grants …” in the sentence is to join two sentences together – in other words to distinguish between two aspects of the principle. The second understanding is that writer is stating ‘To believe a being distributes to anyone anything the being desires is elevating the being to status of an Ilah.’ In the later version, if the word and in: “… responsibility and grants …” is understood as pointing to two aspects or elaborating further on the part before and, in both cases it gives the meaning presented. It is unclear which of the two he intended. Alternatively, it could be that Mr. Zia intended to convey both and both are consistent with the methodology he used and would be accurately representing his views. The last one is obvious and clearly has nothing to do with rizq therefore a separate principle: ‘To believe a being grants son/daughter is elevating the being to status of an Ilah.’ The Problem With Sustenance Distribution Principle: To believe that a being distributes sustenance is not against the belief of Quran/Sunnah and most definitely not a crime, which elevates the being to status of an Ilah. Allah (subhanahu wa ta’ala) distributes by: “And indeed We have distributed it amongst them in order that they may remember (the Grace of Allah,) but most men accept nothing but disbelief or ingratitude.” [Ref: 25:50] Rain is source of water and a form of sustenance. Generally, in reality, Allah (subhanahu wa ta’ala) distributes everything and the verse is evidence to that but in context verse could be interpreted to mean distribution of water: “And it is He who sends the winds as good tidings before His mercy, and We send down from the sky pure water. That We may bring to life thereby a dead land and give it as drink to those We created of numerous livestock and men.” [Ref: 25:48/49] So it is clear that Allah (subhanahu wa ta’ala) owns and grants Rizq but Allah (subhanahu wa ta’ala) has appointed the angels the task of distributing: “And those (angels) who distribute by Command.” [Ref: 51:4] Prophet (sallallahu alayhi wa aalihi was’sallam) has been recorded to have said: “Abu Hurayra said, "The Messenger of Allah, may Allah bless him and grant him peace, forbade for someone to have both his name and his kunya. He said, 'I am Abu'l-Qasim. Allah gives and I distribute.'" [Ref: Adab Al Mufrad, B35, H844] Based on all this, it would be heretical even disbelief to negate the creation of Allah (subhanahu wa ta’ala) distributing sustenance. Further evidence for the sustainers other then Allah (subhanahu wa ta’ala) comes from Quran itself where Allah (subhanahu wa ta’ala) has stated: “But when they saw a transaction or a diversion, [O Muhammad], they rushed to it and left you standing. Say, "What is with Allah is better than diversion and than a transaction, and Allah is the best of providers." [Ref: 62:11] Revealing there are other sustainers but Allah (subhanahu wa ta’ala) is best of Sustainer from amongst all. Fault With Principle Of Being Distributing Anything To Anyone: Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said: "I have been sent with the shortest expression with the widest meaning and have been made victorious with awe, and while I was sleeping, I saw that the keys of the treasures of the world were placed in my hand." Abu Huraira added: Allah's Messenger has gone, and you people are utilizing those treasures, or digging those treasures out." or said a similar sentence.” [Ref: Bukhari, B92, H378] Same is narrated in another Hadith where Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have stated: "I shall be your predecessor and a witness on you, and I am really looking at my sacred Fount now, and no doubt, I have been given the keys of the treasures of the world. By Allah, I am not afraid that you will worship others along with Allah, but I am afraid that you will envy and fight one another for worldly fortunes." [Ref: Bukhari, B56, H795] Another Hadith records Prophet (sallallahu alayhi wa aalihi was’sallam) being granted the station of Al Qasim by Allah (subhanahu wa ta’ala), Hadith: “For I am Al-Qasim (i.e. the distributor) and I distribute among you Allah's blessings." This narration has also come on the authority of Anas that the! Prophet said so." [Ref: Bukhari, B73, H216] Another version of the Hadith states: “Give the name after my name, but do not give kunya, for I am Abu'l-Qasim (in the sense) that I distribute amongst you (the blessings of Allah) and disseminate the knowledge.” [Ref: Bukhari, B25, H5319] The knowledge which Prophet (sallallahu alayhi wa aalihi was’sallam) disseminates allowed and continues to allow humankind unearth the treasures of Allah (subhanahu wa ta’ala), which Abu Huraira (radiallah ta’ala anhu) indicated: “Abu Huraira added: Allah's Messenger has gone, and you people are utilizing those treasures, or digging those treasures out." or said a similar sentence.” [Ref: Bukhari, B92, H378] He distributes the treasures under the command of Allah (subhanahu wa ta’ala), here: “Abu Hurayra said, "The Messenger of Allah, may Allah bless him and grant him peace, forbade for someone to have both his name and his kunya. He said, 'I am Abu'l-Qasim. Allah gives and I distribute.'" [Ref: Adab Al Mufrad, B35, H844] The method of distributing these treasures is, disseminating the knowledge regarding these treasures. Prophet (sallallahu alayhi wa aalihi was’sallam) has been granted the treasures and knowledge and he distributes both therefore the principle; to believe a being can distribute anything to anyone is elevating the being to status of an Ilah, is not valid because it has been established Prophet (sallallahu alayhi wa aalihi was’sallam) distributes all the treasures to all bi iznillah (i.e. by permission of Allah subhanahu wa ta’ala). Note the following Hadith: “I used to live with the Messenger of Allah at night. I would bring water for his ablution and his need. He said: Ask me. I said: Your company in Paradise. He said: Is there anything other than that? I said: It is only that. He said: Help me for yourself by making prostrations abundantly.” [Ref: Abu Dawood, B5, H1315] Prophet (sallallahu alayhi wa aalihi was’sallam) told the companion to request something from him and in response, the companion requested company/nearness of Prophet (sallallahu alayhi wa aalihi was’sallam) in paradise. It is important to note, that Prophet (sallallahu alayhi wa aalihi was’sallam) used words which indicate companion was permitted to request whatever he wished and this reveals Prophet (sallallahu alayhi wa aalihi was’sallam) had capacity to grant all that companion could have requested. This establishes Prophet (sallallahu alayhi wa aalihi was’sallam) had the authority to grant anything he wishes to anyone one wished, bi iznillahi ta’ala. Principles Of Distributing Sustenance Reconciled According Ahle Sunnat Methodology: Zaati (i.e. personal – not granted by any other) is unique for Allah (subhanahu wa ta’ala) because all His essence (i.e. Zaat), attributes (i.e. Sifaat) and actions (i.e. Afaal) are His personal, which have not been granted by another. If the deduced principles and the original principle are understood in light of Zaati classification then they indeed elevate the being to status of an Ilah. Here is example of how they will be reconciled with methodology of Ahle Sunnat: i) ‘To believe a being distributes rizq [Zaati] is elevating the being to status of an Ilah. ii) ‘To believe a being distributes [as Zaati distributor] to anyone anything the being desires is elevating the being to status of an Ilah.’ iii) ‘To believe a being grants rizq [as Zaati distributor] - meaning, distribution of sustenance is the beings [Zaati] responsibility and grants to anyone anything the being desires [as Zaati distributor] or grants son/daughter [as Zaati distributor] is elevating the being to status of an Ilah.’ I will not explain all three but only the first in light of Zaati classification. ‘To believe a being distributes rizq [Zaati] is elevating the being to status of an Ilah.’ Then it means, the being distributes his own and has not been granted by Allah (subhanahu wa ta’ala). This belief also establishes beliefe of independence from Allah (subhanahu wa ta’ala). Only Allah (subhanahu wa ta’ala) distributes Zaati Rizq and He alone is independent of all and none other is independent as Him and independent of Him. All other then Him distribute Atahi (i.e. granted) Rizq and distribute as they are dependent upon Allah (subhanahu wa ta’ala). If someone believes a being distributes Rizq with concept of Zaati or believes a being distributes anything while affirming the Zaati belief for the being then without doubt a creation is elevated to status of an Ilah besides Allah (subhanahu wa ta’ala). Evidence Of Khariji Sustenance Distributing Principle: Wahhabi Zia Bashir did not quote any direct evidence in support of his Khariji methodology but he could have employed the following verse in support of his line of reasoning: “Allah is He Who created you, then provided food for you, then will cause you to die, then (again) He will give you life. Is there any of your partners (of Allah) that do anything of that? Glory be to Him! And Exalted be He above all that they associate (with Him).” [Ref: 30:40] His argument would be, Allah (subhanahu wa ta’ala) created, provided food for creation, causes living things to die and will restore life to dead for accountability on judgment day. To believe anyone besides Him [creates and] provides sustenance is answering the following question with affirmation: “Is there any of your partners (of Allah) that do anything of that?” This affirmation translates into belief in existance of a partner with Allah (subhanahu wa ta’ala) and this is nothingless then elevating a creation to status of an Ilah besides Allah (subhanahu wa ta’ala). Interpreting The Verse 30:40 In Light Of Quran: First interpretation, Allah (subhanahu wa ta’ala) states: “Allah is He Who created you, then provided food for you, then will cause you to die, then (again) He will give you life. Is there any of your partners (of Allah) that do anything of that? Glory be to Him! And Exalted be He above all that they associate (with Him).” [Ref: 30:40] The partners the polytheists associated with Allah (subhanahu wa ta’ala) were believed to be god partners of Allah (subhanahu wa ta’ala). Allah (subhanahu wa ta’ala) frees Himself from their god-partners which they associated with Him: “Had there been therein alihah (gods) besides Allah, then verily both would have been ruined. Glorified be Allah, the Lord of the Throne, (High is He) above all that (evil) they associate with Him!” [Ref: 21:22] The polytheists believed in two gods, i) Allah (subhanahu wa ta’ala) as their supreme God, ii) a idol god which they took as intercessor with Allah (subhanahu wa ta’ala) and they believed as intercessor this mini-god represented their interests in court of Allah (subhanahu wa ta’ala): “And they worship besides Allah things that harm them not, nor profit them, and they say: "These are our intercessors with Allah." Say: "Do you inform Allah of that which He knows not in the heavens and on the earth?" Glorified and Exalted is He above all that which they associate as partners (with Him)!” [Ref: 10:18] Alhasil, Allah (subhanahu wa ta’ala) is free of Ilah partners which the polytheists associated with Him. Second interpretation, Allah (subhanahu wa ta’ala) states: “Allah is He Who created you, then provided food for you, then will cause you to die, then (again) He will give you life. Is there any of your partners (of Allah) that do anything of that? Glory be to Him! And Exalted be He above all that they associate (with Him).” [Ref: 30:40] The question in the verse is asking, is there anyone from your partners who can create, provide with you sustenance, cause you to die, restore your life? The identity of the partners and answer to the question is given in the following verse: “Yet they have taken besides Him other alihah (gods) who created nothing but are themselves created, and possess neither harm nor benefit for themselves, and possess no power (of causing) death, nor (of giving) life, nor of raising the dead.” [Ref: 25:3] Regarding the sustenance aspect of verse 30:40 another verse sheds light over gods (i.e. idols) of polytheists not having control over sustenance, here: “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. So seek from Allah provision and worship Him and be grateful to Him. To Him you will be returned." [Ref: 29:17] Alhasil, the partners regarding which the question in verse 30:40 was asked were gods of polytheists and these gods were idols who have no control over creation of any being but they were by themselves created [with clay/stones] by polytheists, nor excercised control over taking someones life, or restoring life, or providing it sustenance. Interpretation three, Allah (subhanahu wa ta’ala) states He is free from the partners which the polytheists associated with Him: “Allah is He Who created you, then provided food for you, then will cause you to die, then (again) He will give you life. Is there any of your partners (of Allah) that do anything of that? Glory be to Him! And Exalted be He above all that they associate (with Him).” [Ref: 30:40] They associated with Allah (subhanahu wa ta’ala) in his Ilahiyyah besides Allah things that do not harm or benefit them, here: “And they worship besides Allah things that harm them not, nor profit them, and they say: "These are our intercessors with Allah." Say: "Do you inform Allah of that which He knows not in the heavens and on the earth?" Glorified and Exalted is He above all that which they associate as partners (with Him)!” [Ref: 10:18] The partner things which the polytheists associated with Allah (subhanahu wa ta’ala) which do not benefit and harm are gods of polytheists, here: “Yet they have taken besides Him other alihah (gods) who created nothing but are themselves created, and possess neither harm nor benefit for themselves, and possess no power (of causing) death, nor (of giving) life, nor of raising the dead.” [Ref: 25:3] Verse 29:17 quoted above establishes the gods of polytheists were idols. Alhasil, it is established from three interpretations that verse 30:40 was regarding Ilahs of polytheists which they had taken as partners besides Allah (subhanahu wa ta’ala) and these Ilahs were idols. Refuting Wahhabi In Me By Sunni In Me: If you remember in the beginning of the second part of sustenance distributing principle following argument was presented to support the charge of polytheism: “Allah (subhanahu wa ta’ala) created, provided food for creation, causes living things to die and will restore life to dead for accountability on judgment day. To believe anyone besides Him [creates and] provides sustenance is answering the following question with affirmation: “Is there any of your partners (of Allah) that do anything of that?” This affirmation translates into belief in existance of a partner with Allah (subhanahu wa ta’ala) and this is nothingless then elevating a creation to status of an Ilah besides Allah (subhanahu wa ta’ala).” The verse based on which the following argument erected against Muslims was properly explained in the previous section with three interpetations each clarifying the verse from a different perspective and revealing the verse was revealed regarding the idol gods of polytheists. All that needs to be done is to insert the corrections into quoted material. The following is Halal version of Islamic belief: “Allah (subhanahu wa ta’ala) created, provided food for creation, causes living things to die and will restore life to dead for accountability on judgment day. To believe anyone besides Him creates and provides sustenance as an Ilah is akin to answering the following question with affirmation: “Is there any of your (i.e. idol Ilah) partners (of Allah) that do anything of that?” This affirmation translates into belief in existance of an Ilah partner with Allah (subhanahu wa ta’ala) and this is nothingless then elevating a creation to status of an Ilah besides Allah (subhanahu wa ta’ala).” The insertion of the Ilahiyyah into argument would have revealed that belief in Ilahiyyah is essential to elevation of a creation to status of an Ilah. Also it would have demonstrated how Mr Sneaky aka myself is employing Khariji methodology to make Wahhabi ends meet. Note, I only employed my ex-methodology and of which Muhammad bin Abdul Wahhabs Kharijism is guilty of and for evidence read Kitab at-Tawheed and so is entire clan of Ibleesi minions. Every verse regarding non-Muslims is interpreted to target Muslims. Once again, pay attention to the following Hadith: “... 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 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, Volume 9, Page 49, Chapter 6: Killing The Khawarij] Allah (subhanhu wa ta’ala) guides whom He wills and leads astray whom He wills. Principles Of Distributing Sustenance In Light Of Quran: Considering the fact that verses of Quran were in light of Ilahiyyah of idols it is apropriate to insert the Ilahiyyah into the principles. i) To believe a being distributes [Zaati or Atahi] rizq [as an Ilah] is elevating the being to status of an Ilah. ii) To believe a being distributes to anyone anything the being desires [as an Ilah] is elevating the being to status of an Ilah. iii) To believe a being grants son/daughter is elevating [as an Ilah] the being to status of an Ilah. According to this correction if Ilahiyyah is believed for one who performs these actions then the being is made partner with Allah (subhanahu wa ta’ala). It does not matter if the following qualities: Zaati, Qulli, Haqiqi, bi Ghayr Izni … are not attributed to the essences, attributes, actions of the being. Instead only makhlooqi qualities such as: Atahi, Baaz, Muntahi … are attributed to essence, attributes and actions of the being, still creation would be elevated to status of an Ilah and Shirk Al Akbar will be warranted. Khariji Principle Of Halal And Haram: Zia Bashirs heretical principle is: “To believe a being also has authority to declare halal and haram, is elevating the being to status of an Ilah.” Everything has not been declared haram by Allah (subhanahu wa ta’ala) in Quran. Some things such as eating of donkey meat was declared to be haram by Prophet (sallallahu alayhi wa aalihi was’sallam). So if someone says: Prophet (sallallahu alayhi wa aalihi was’sallam) has the authority to declare what is haram and halal. And the person says this with the belief that Prophet (sallallahu alayhi wa aalihi was’sallam) recieves hidden revelation from Allah (subhanahu wa ta’ala), the wording of which wasn’t to be made public but the injunctions were to be declared. Based on this he has worded his statement in the fashion mentioned but only intends that Prophet (sallallahu alayhi wa aalihi was’sallam) has the authority to anounce haram and halal under instruction of Allah (subhanahu wa ta’ala). This would not amount to elevating the Prophet (sallallahu alayhi wa aalihi was’sallam) to status of an Ilah because the belief behind the statement is in accordance with teaching of Islam. Another point is, Allah (subhanahu wa ta’ala) and Prophet (sallallahu alayhi wa aalihi was’sallam) provided guiding principles on which we can determine what is haram or halal. Considering this, it could be said; a Mufti has the authority to declare something haram. Now if this was said with the belief that a jurist judging based on the principles provided by Allah (subhanahu wa ta’ala) and Prophet (sallallahu alayhi wa aalihi was’sallam) declares something haram or halal, then no offence has been committed. We the Muslims believe Allah (subhanahu wa ta’ala) has the right to declare what is haram/halal and we believe the Prophet (sallallahu alayhi wa aalihi was’sallam) announced the injunctions of hidden revelation i.e. donkey is haram. Considering this, is the Mufti been elevated to status of an Ilah besides Allah (subhanahu wa ta’ala) or has been taken as a Prophet after the gate of Prophet-hood has been closed and no new Nabi is to come? Clearly the principle is biased or I should say primed for purpose of imparting the understanding; Muslims are guilty of major Shirk.[10] Allah (subhanahu wa ta’ala) is merciful and compassionate and He judges and will judge knowing the creed and intention of believer. The mercilessness and harshness of Wahhabiyyah is established. Their judgments reflect their lack of mercy and compassion for believers and demonstrate the harshness: “The harshness and mercilessness are the qualities of those farmers etc, who are busy with their camels and pay no attention to the religion (is towards the east) from where the side of the group of Satan will appear;[11] those are the tribes of Rabi`a and Mudar.” [Ref: Bukhari, B59, H670] Deconstructing The Principle Of Halal And Haram: Suppose, y says: Goat is haram. This judgment is not Ijtihad based but purely desired based. y wanted to declare it haram and y did so. Question is, did y elevate himself to status of an Ilah besides Allah (subhanahu wa ta’ala)? It can be said with confidence that in Khariji methodology to believe someone else has the authority to declare haram/halal or to believe person himself has authority to declare haram/halal is akin to elevating someone-else or ownself to status of an Ilah. Note this point and continue reading. Allah (subhanahu wa ta’ala) says: “O Prophet, why do you prohibit [yourself from] what Allah has made lawful for you, seeking the approval of your wives? And Allah is Forgiving and Merciful.” [Ref: 66:1] “O you who have believed, do not prohibit the good things which Allah has made lawful to you and do not transgress. Indeed, Allah does not like transgressors.” [Ref: 5:87] Now, if the principle is correct then Prophet (sallallahu alayhi wa aalihi was’sallam) excercised the right/authority of Allah (subhanahu wa ta’ala) thus elevated himself to status of an Ilah besides Allah (subhanahu wa ta’ala). Question is, did Prophet (sallallahu alayhi wa aalihi was’sallam) not know Tawheed? Ofcourse Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) knew Tawheed. So why would he haram upon himself which was not haram by Allah (subhanahu wa ta’ala)? He knew very well that prohibiting it upon himself has got nothing to do with elevating himself to status of an Ilah. And he also knew; believing a being possesses authority to prohibit/permit, has got anything to do with elevating creation to status of an Ilah. Explanation Of The Incident Mentioned In Verse 66:1: In Islam the intention and creed are fundamental to action. If someone intends to prohibit upon himself then we judge the action based on the intention and creed of person and not how it is percieved by us. The following verse indicates Prophet (sallallahu alayhi wa aalihi was’sallam) prohibited upon himself which Allah (subhanahu wa ta’ala) had not prohibited: “O Prophet, why do you prohibit [yourself from] what Allah has made lawful for you, seeking the approval of your wives? And Allah is Forgiving and Merciful.” [Ref: 66:1] Note, even thou it was intended as a oath/vow the reality of it is that Prophet (sallallahu alayhi wa aalihi was’sallam) prohibited what was permitted for him and this is the reason for which Allah (subhanahu wa ta’ala) questioned: “O Prophet, why do you prohibit [yourself from] what Allah has made lawful for you, seeking the approval of your wives?” Prophet (sallallahu alayhi wa aalihi was’sallam) did not prohibit upon himself z with belief; I am Ilah besides Allah (subhanahu wa ta’ala), rather it was a vow/oath to refrain from eating z, verse: “Allah has already ordained for you the dissolution of your oaths. And Allah is your protector, and He is the Knowing, the Wise.” [Ref: 66:2] This establishes that even though a halal was made haram it was still interpreted according to intention of vow/oath. The verse also indicates a earlier revelation regarding prohibiting something which was permitted: “O you who have believed, do not prohibit the good things which Allah has made lawful to you and do not transgress. Indeed, Allah does not like transgressors.” [Ref: 5:87] The verse following 87 states: “And eat of what Allah has provided for you [which is] lawful and good. And fear Allah , in whom you are believers.” [Ref: 5:88] The next verse is important becaue it reveals a important point: “Allah will not impose blame upon you for what is meaningless in your oaths, but He will impose blame upon you for [breaking] what you intended of oaths. So its expiation is the …” [Ref: 5:87] Also note in this verse Allah (subhanahu wa ta’ala) has exampted meaningless oaths/vows for believers – meanings meaningless vows/oaths will not be considered sins by Allah (subhanahu wa ta’al). Just as meaningless vows/oaths which result in prohibiting which Allah (subhanahu wa ta’ala) has permitted incur no blame in the same fashion meaningless statements [examples of which were given earlier] incurs no blame because creed is of a Muwahid and intention is to express what is established in religion of Islam. [Continued ...]