MuhammedAli

Harmonizing Every Difficulty And Hardship Principle With Islam: The following principle can be harmonized by inserting one of the thirteen concepts essential for correct understanding of Tawheed: ‘To believe a being is able alleviate every hardship/difficulty [bi-Ghayr Iznillah] that is elevating the being to status of Ilah.’ The Ilah determining principle now means, to believe a being is able to alleviate every hardship/difficult without Allah’s (subhanahu wa ta’ala) permission then that being has been elevated to status of an Ilah partner of Allah (subhanahu wa ta’ala). We the Muslims believe everything a being is, does and possesses is with permission of Allah (subhanahu wa ta’ala) and only Allah (subhanahu wa ta’ala) is the One who is not subject to Izn of another superior because there is none over seeing His rule. The creation of Allah (subhanahu wa ta’ala) alleviates every difficulty/hardship with permission of Allah (subhanahu wa ta’ala) and none can do anything in His creation without His permission (i.e. Izn). Evidence Related To Ilah Determining Principle Of Hardship/Difficulty: Allah (subhanahu wa ta’ala) has stated in the Quran: “And if Allah should touch you with adversity, there is no remover of it except Him; and if He intends for you good, then there is no repellent of His bounty. He causes it to reach that He wills of His servants. And He is the Forgiving, the Merciful.” [Ref: 10:107] The Khariji logic is, Allah (subhanahu wa ta’ala) is able to remove/alleviate adversity and to believe a being other then Allah (subhanahu wa ta’ala) is able to alleviate adversity is to attribute Godly power to that creation. Therefore the creation is made partner with Allah (subhanahu wa ta’ala) and partner of Allah (subhanahu wa ta’ala) is an Ilah. Hence the following Ilah determining principle is based on the quoted verses: ‘To believe a being is able alleviate every hardship/difficulty that is elevating the being to status of Ilah.’ Explaining The Verse Of Adversity In Light Of Quran: The polytheists believed their deities had the ability to inflict harm and put people in hardships and Allah (subhanahu wa ta’ala) states their this belief here: “Is not Allah enough for his Servant? But they try to frighten thee with other besides Him (i.e. Ilahs)! for such as Allah leaves to stray, there can be no guide.” [Ref: 39:36] "We say nothing but that (perhaps) some of our Ilahs may have seized thee with imbecility. “He said: "I call Allah to witness, and do ye bear witness, that I am free from the sin of ascribing, to Him." [Ref: 11:54] Allah (subhanahu wa ta’ala) states that their deities are unable to save their devotees from adversity and harm: “Should I take other than Him deities (while) if the Most Merciful intends for me some adversity, their intercession will not avail me at all, nor can they save me?” [Ref: 36:23] “Say: "Call upon those - besides Him - whom you pretend. They have neither the power to remove the adversity from you nor even to shift it from you to another person." [Ref: 17:56] “And if Allah should touch you with adversity, there is no remover of it except Him; and if He intends for you good, then there is no repellent of His bounty. He causes it to reach that He wills of His servants. And He is the Forgiving, the Merciful.” [Ref: 10:107] It is clear from these verses that Allah (subhanahu wa ta’ala) is stating in Quran; none from the Ilah of polytheists can alleviate any hardship nor could they benefit or harm themselves, nor they had power to move a affliction from one to another. This establishes the inability to remove hardship/difficulty in the verses was not regarding humans but regarding the Ilah idols. Quran Supported Ilah Determining Principle Of Alleviating Hardship/Difficulty: It was established in previous sections that Ilahs of polytheists were unable to help and remove adversity from anyone and verses were connected to the idols of polytheists and not human. Hence the following principle accurately represents Islamic position: ‘To believe an idol/being is an Ilah and is able to alleviate every [or few, or one, or any] hardship/difficulty that is elevating the being to status of Ilah.” Just like the previous principle this one too can be expanded to incorporate wider dimension: ‘To believe an idol/being is an Ilah or/and is able to alleviate every [or few, or one, or any] hardship/difficulty [bi-Ghayr Iznillah] that is elevating the being to status of Ilah.” If it is believed: an idol or living is an Ilah and is able to alleviate every, or few, or one, or any hardship with/without permission of Allah (subhanahu wa ta’ala) then in both cases the creation is being elevated to status of an Ilah. Concluding Alleviating Hardship/Difficulty Ilah Determining Principle: The polytheists believed their Ilahs had the ability to remove hardships and inflict harm upon those who displease them. Allah (subhanahu wa ta’ala) states He removes difficulties and hardships and not the Ilahs of polytheists. This was not to negate the human ability to alleviate hardships/difficulties but to negate the abilities of idols of polytheists. Also the ability of creation and Allah (subhanahu wa ta’ala) to alleviate hardships/difficulties is established. He is our Ilah/Rabb as such possesses all capabilities to govern His kingdom and affirmation of His ability to alleviate hardships is according to the thirteen essential components of Tawheed. Therefore if anyone is made partner in anyone of the thirteen components then such a being would be elevated to status of an Ilah. The essential element in Shirk is Ilahiyyah and when it is affirmed for creation of Allah (subhanahu wa ta’ala) then Shirk is warranted. Principle Of Excercising Authority On Earth And Universe: The following Ilah determining principle contradicts fundamentals of Islam if it is understood literally: ‘To believe a being can exercise authority in the heavenly and earthly kingdom of Allah (subhanahu wa ta’ala) is elevating the being to status of Ilah.’ This principle is invalid because mankind excercises authority on property they own because mankind buys/sells their property and this is form of excercising authority. Whosoever is capabale of enacting something then such person has ikhtiyar (i.e. authority) over it. Allah (subhanahu wa ta’ala) has granted your soul authority over your body and due to it your soul excercises its authority over your body to engage in good/bad actions. Husband excercises his authority over his wife. Mother excercises her authority over the children. Leader of a country excercises authority entrusted to him over the subjects. In short entire system of world is runs of people excercising authority and to hold to the principle literally will be nothing but foolishness. As an example of creation excercising authority - Allah (subhanahu wa ta’ala) said to Iblees: "Certainly, you shall have no authority over My slaves, except those who follow you from the deviants.” [Ref: 15:42] This establishes Iblees will not exercise authority over servants of Allah (subhanahu wa ta’ala) but over deviants he will exercise authority: “His authority is over those only, who take him as patron and who join partners with Allah.” [Ref: 16:100] Iblees will testify to this exercise of authority: “And Satan will say when the matter has been concluded, "Indeed, Allah had promised you the promise of truth. And I promised you, but I betrayed you. But I had no authority over you except that I invited you and you responded to me. So do not blame me; but blame yourselves. I cannot be called to your aid, nor can you be called to my aid. Indeed, I deny your association of me [with Allah ] before. Indeed, for the wrongdoers is a painful punishment." [Ref: 14:22] In other words Iblees is stating; my authority over you was to invite to [my misguidance] and you responded to it [by enacting it] and I excercised no other authority over you. Alhasil creation of Allah (subhanahu wa ta’ala) excercising authority is over which Allah (subhanahu wa ta’ala) has given them right is established therefore the principle cannot be reflecting Islamic teachings. Principle Of Excercising Authority In Light Of ‘Ma Fawq Al Asbab’ Principle: It could be possible that a heretic may reinterpret the principle as such: ‘To believe a being can exercise authority to do ‘that which is out of means’ in the heavenly and earthly kingdom of Allah (subhanahu wa ta’ala) is elevating the being to status of Ilah.’ In this case what he is saying is; to believe a being can perform supernatural activities in kingdom of Allah (subhanahu wa ta’ala) is to elevate that creation to status of an Ilah. It is worth pointing out that whatsoever creation is capable of performing it is performed because Allah (subhanahu wa ta’ala) has granted the right. Whenever a creation utilizes what it has right over it is demonstration of authority being excercised over what the creation has right over, be it natural or supernatural. Please take note of the mentioned point and keep it in mind because it is essential tool for understanding previous and following section. Dajjal Excercising Authority Over Super Natural: It is reported in authentic Ahadith that Dajjal will be able to kill and bring the dead back to life and he will use this ability to put forward claim of Rabb beside Allah (subhanahu wa ta’ala): “… 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] One Hadith records the method which Dajjal will use to kill his antagonist: “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] An Hadith from Sahih Muslim narrates the man killed by Dajjal will be Khidar (alayhis salaam) who is from the men of unseen (i.e. rijaal al ghayb).[7] Continuing the murder aspect, Hadith gives further detail to how Khidar (alayhis salaam) will be killed: “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] Hadith of Ibn Majah also states; Dajjal will be able to control the clouds and he will instruct the clouds to rain. He will instruct earth to produce vegetation and earth will do as he commands. He will inflict draught upon those who disbelieve in him and command the treasures of wasteland to come forth and treasures will follow him: “We said: 'How fast will he move through the earth?' He said: 'Like a rain cloud driving by the wind.' He said: 'He will come to some people and call them, and they will respond and believe in him. Then he will command the sky to rain and it will rain, and he will command the earth to produce vegetation and it will do so, and their flocks will come back in the evening with their humps taller, their udders fuller and their flanks fatter than they have ever been. Then he will come to some (other) people and call them, and they will reject him, so he will turn away from them and they will suffer drought and be left with nothing. Then he will pass through the wasteland and will say: "Bring forth your treasures," then go away, and its treasures will follow him like a swarm of bees.” [Ref: Ibn Majah, B36, H4075] Note, Dajjal restoring the body and life, sending of rain and with-holding rain, instructing the earth to produce vegetation and instructing earth to yield its treasures all is proof of excercising authority over supernatural. Final Argument Against Principle Of Excercising Authority: Now, if belief in creation engaging in supernatural activities is truly Islamic criteria of elevating a creation to status of an Ilah then the heretics must contend with fact that al Masih ad-Dajjal (i.e. the impostor Christ) will be able to exercise authority over supernatural. Based on their principle it is imperative; they believe in their false lord – al Masih ad-Dajjal as their Lord incarnate or repent from forwarding principles which deem Dajjal to be the Lord and depict Muslims as polytheists. This is true on two accounts; i) heretics employ this principle to accuse Muslims of taking Ilahs beside Allah (subhanahu wa ta’ala), ii) and if the principle is true then Dajjal fulfills the criteria of being Lord as such Dajjal is the Lord of Muslims, Wahhabis, Shias and everyone else, even if we choose not to believe so. It is firmly established from Ahadith that Dajjal will be blind in one eye and words of Prophet (sallallahu alayhi wa aalihi was’sallam) are regarding Dajjal being the Lord: ”There is never a prophet who has not warned the Ummah of that one-eyed liar; behold he is one-eyed and your Lord is not one-eyed. On his forehead are the letters Kfr (i.e. Kafir, disbeliever).” [Ref: Muslim, B41, H7007] Lord of universe is Allah (subhanahu wa ta’ala) and there is nothing like Him in His creation: “[He is] Creator of the heavens and the earth. He has made for you from yourselves, mates, and among the cattle, mates; He multiplies you thereby. There is nothing like unto Him, and He is the Hearing, the Seeing.” [Ref: 42:11] Allah (subhanahu wa ta’ala) is not one-eyed therefore He is not the impostor Christ and our Lord is not two-eyed therefore He is not a male or female, animal or insect, fish or a bird, but He is Allah (subhanahu wa ta’ala) without likeness to his creation. Hence when a principle justifies the Ilahiyyah of Dajjal and supports his claim of Rububiyyah then it cannot be Islamic principle.[8] Reconciling Principle Of Exercising Authority: The heretical principle can be reconciled with Islamic teaching of Shirk if it is understood in the following fashion: ‘To believe a being can exercise [Ghayr Muntahai type of] authority in the heavenly and earthly kingdom of Allah (subhanahu wa ta’ala) is elevating the being to status of Ilah.’ This insertion produces the meaning that to believe a creation exercises authority over all universe [inanimate and animate] then the creation is being elevated to status of an Ilah. This insertion does not criminalize limited and restricted right of exercising authority over natural or supernatural. It is important to point out; if it is believed that a creation exercises ‘Ghayr Muntahai’ type of authority over that which comes under the category of ‘Ma Teht Al Asbab’ and with wasail (i.e. means) of ‘Ma Teht Al Asbab’ then it is still major Shirk. This establishes Wahhabi concepts of ‘Ma Teht Al Asbab’ and ‘Ma Fawq Al Asbab’ are inconsequential when it comes to determining Shirk because natural and supernatural takes place with asbab and wasail. Yet in methodology of heretics only if one exercises authority over ‘Ma Fawq Al Asbab’ then it is major Shirk but not over ‘Ma Teht Al Asbab’. Where as Islamicly if one of thirteen concepts is coupled with that which comes under the category of ‘Ma Teht Al Asbab’ then it also is major Shirk. Fundamentally, exercise of authority over ‘Ma Teht Al Asbab’ or ‘Ma Fawq Al Asbab’ is not valid basis for determining major Shirk. Rather the thirteen concepts and affirmation of Ilahiyyah are foundation for determining major Shirk. Zia Bashir’s Evidence For Negating Creations Ability To Exercising Authority: Zia Bashir discussed the issue of exercising authority in light of the following verses of Quran: “Say, "I possess not for myself any harm or benefit except what Allah should will. For every nation is a [specified] term. When their time has come, then they will not remain behind an hour, nor will they precede [it]." [Ref: 10:49] “Say: "I possess no power over benefit or harm to myself except as Allah wills. If I had the knowledge of the Ghayb (Unseen), I should have secured for myself an abundance of wealth, and no evil should have touched me. I am but a warner, and a bringer of glad tidings unto people who believe." [Ref: 7:188] From these two verses he wished to argue that Prophet (sallallahu alayhi wa aalihi was’sallam) and generally all creation possessed absolutely no authority over benefit or harm. In post 76, Zia Bashir quoted the following verse: “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] To establish his claim that none has the right to exercise authority over benefit and harm. Interpreting Verses To Establish Exercising Authority/Power Over Benefit And Harm: Both verses of Quran begin with negation: "I possess not for myself any harm or benefit …” and second verse is translated as: "I possess no power over benefit or harm to myself …” Yet the last part portion of both verses affirm ability of harm and benefit: “… except what Allah should will.” and the other verse: “… except as Allah wills.” The rule is when negation is followed by affirmation then both negation and affirmation combine to negate and affirm something. As an example the following statement is negation: “I have nothing to eat …” and an affirmation to follow would be: “… except an apple and a banana.” This means one making the statement has nothing to eat apart from the two mentioned. Similarly, the verses of Quran are combination of negation and affirmation therefore harm/benefit is being negated and affirmed. In other words Prophet (sallallahu alayhi wa aalihi was’sallam) is instructed to say [as an act of humility] that I have absolutely no authority to harm and benefit myself other then the harm and benefit which I can bring to myself by will of Allah (subhanahu wa ta’ala). Finally I quote the words of Allah (subhanahu wa ta’ala) to put the explanation into perspective: "I possess no power over benefit or harm to myself except [power/authority over benefit/harm to my self] as Allah wills. Elect Of Allah (subhanahu wa ta’ala) Exercising Authority/Power: The proof of creation of Allah (subhanahu wa ta’ala) having right to exercise authority [over supernatural to benefit] and benefitting is that Prophet Isa (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] It is recorded in a Hadith that water had ran short while Prophet (sallallahu alayhi wa aalihi was’sallam) was on a journey, here: “He said, "Bring the water remaining with you." The people brought a container which had little water left. He placed his hand in it and said, "Come to the blessed water, and the Blessing is from Allah." I saw the water flowing from among the fingers of Allah's Messenger, and no doubt, we heard the meal glorifying Allah, when it was being eaten (by him).” [Ref: Bukhari, B56, H779] This is proof of exercising authority over supernatural with permission of Allah (subhanahu wa ta’ala) and benefitting the people with water. Another Hadith records: “Once, on a dark night, two of the companions of the Prophet departed (after a meeting with the prophet) and were led by two lights like lamps (from the sky) lighting the road in front of them. And, when they parted (from each other), each of them was accompanied by one of these lights till he reached his house.” [Ref: Bukhari, B8, H454] If I recall correctly, the two companions were Imam Hassan (radiallah ta’ala anhu) and Hussain (radiallah ta’ala anhu). These Ahadith prove the elect of Allah (subhanahu wa ta’ala) exercise authority over the supernatural and benefit. Yet all exercise of authority over natural and supernatural is with permission and will of Allah (subhanahu wa ta’ala). [Continued ...]

Benefit And Harm Principle In Light Of Ma Fawq Al Asbab: One may interpret the following Ilah determining principle with specific of ma fawq al asbab (i.e. that which is out of means) principle: ‘To believe any being has authority/control over benefit and harm that is elevating the being to status of Ilah.’ It would be reinterpreted to mean, to believe anyone has authority/control over harming or benefitting supernaturally is to elevate that being to status of Ilah. There are two important points to be made in this regard. First of all, heretic believes natural and supernatural harm/benefit is from Allah (subhanahu wa ta’ala) and the creation is wasail (i.e. means) of harm/benefit. Therefore in heretics creed to believe a creation can harm/benefit supernaturally or naturally both should be cause of elevating a creation to status of an Ilah. Secondly, we the Muslims believe; creation of Allah (subhanahu wa ta’ala) is able to and does harm/benefit supernaturally [or in other words with ma fawq al asbab-ly] and the evidence of this is in Quran and Ahadith. Supernatural benefit is established from Prophet (sallallahu alayhi wa aalihi was’sallam) healing the broken leg of companion who had gone avenged the honor of Prophet (sallallahu alayhi wa aalihi was’sallam) and due to misjudgment fell and broke his leg.[5] Supernatural harm is proven from the magical spells, we believe people have ability to inflict harm to others via magic. Hence ma fawq al asbab and ma teht al asbab harm/benefit is possible and is established with evidence. By believing that creation of Allah (subhanahu wa ta’ala) is able to harm/benefit supernaturally are we elevating the creation of Allah (subhanahu wa ta’ala) to status of an Ilah or not? A just and principled answer would be, yes we elevate y to status of an Ilah by believing in supernatural benefit/harm. By answering with affirmative one establishes that with and without Takhsees (i.e. specific) of Ilah determining principle, both establish a Muslim ends elevating a creation to status of an Ilah. If Ilah determining principle is Islamicly supported then all Muslims are polytheistic disbelievers and this cannot be correct. Understanding Benefit And Harm Principle In Light Of Tawheed: Even though the Ilah determining principle is defective but it still can be interpreted correctly if the correct methodology is used to interpret it. If the principle is interpreted for Allah (subhanahu wa ta’ala) in the light of following thirteen concepts fundamental to understanding of Tawheed then indeed Allah (subhanahu wa ta’ala) is the Only One able to and does harm/benefit: Wajib Ul Wujud (i.e. necessary existence), Zaati (i.e. personal), Qulli (i.e. total), Azli/Abdi (i.e. eternal), Haqiqi (i.e. real), Bi-Ghayr Izni (i.e. without permission), Ghair-Muntahai (i.e. unlimited), Ghayr Makhlooq (i.e. uncreated), Muhaal Al Fana (i.e. impossible to annihilate), Bi-Ghayr Misl (i.e. without comparison), and Khaliqi (i.e. Creator’s). And to believe anyone harms/benefits according to these thirteen Tawheedi concepts would amount to elevating the creation to status of an Ilah. Not if creation of Allah (subhanahu wa ta’ala) is believed to be able to and does harm/benefit with the following thirteen concepts then no doubt creation does harm/benefit: Momkin Ul Wujud (i.e. possible existence), Atahi (i.e. bestowed), Baaz (i.e. partial), Waqti (i.e. transient), Majazi (i.e. linguistical), Bi-Izni (i.e. with permission), Muntahai (i.e. limited), Makhlooq (i.e. created), Mumkin Al Fana (i.e. possible to annihilate), Bi-Misli (i.e. with comparison), and Makhlooqi (i.e. creations). Interpreting The Principle According To Islamic Tawheedi Concepts: Now if Ilah determining principle is interpreted in light of these concepts then it means; ‘To believe any being possesses [Zaati] authority/control over benefit and harm that is elevating the being to status of Ilah.’ This insertion in square bracket means, to believe a creation has personal authority and control to harm/benefit and the creation has not been granted the authority/control by Allah (subhanahu wa ta’ala) then that creation has been elevated to status of an Ilah. We Muslims believe our benefitting/harming is with Allah’s (subhanahu wa ta’ala) granted/bestowed power and abilities hence we are not making ourselves equal with Allah (subhanahu wa ta’ala) in benefitting or harming. With this correct understanding one can attribute natural [ma teht al asbab] or supernatural [ma fawq al asbab] harm and benefit to creation of Allah (subhanahu wa ta’ala) without elevating creation of Allah (subhanahu wa ta’ala) to status of an Ilah and without warranting major Shirk. And we Muslims do believe in ma fawq al asbab benefit from Prophet (sallallahu alayhi wa aalihi was’sallam) and we do believe such type of harm from magic/sorcery but because these are believed to be granted by Allah (subhanahu wa ta’ala) we are not elevating them to Ilahs. Concluding This Section Of Benefit And Harm: It should be apparent to the reader that if the principle is literally interpreted in the light of Khariji methodology Muslim would be accused of elevating creation to status of an Ilah and if the principle is reinterpreted in light of ma fawq al asbab the end is exactly the same unless one chooses to deny verses of Quran and Ahadith which establish ma fawq al asbab benefit/harm. In case of denying Quranic verses and Mutawatir Ahadith then person commits Kufr which invalidates his belief in Islam. So there is no safe way out – hold to the principle then everyone including the principle presenter is polytheistic Kafir and rejects the evidences and principle presenter is still Kafir. The Islamic concepts of Tawheed on other hand support the teaching of Islam and do not make them Kufr or Shirk which the Khariji methodology establishes. If a Muslim believes, natural/supernatural harm and benefit is from Allah (subhanahu wa ta’ala) and the creation benefits/harms by Allah’s (subhanahu wa ta’ala) given power/ability, then one does not elevate the creation to status of an Ilah. In short the Khariji methodology deems believing in established Islamic teachings as elevating a creation to status of an Ilah but the true Islamic concepts of Tawheed ensure those teaching are portrayed correctly – in accordance with Tawheed. Benefit And Harm Principle And Its Foundation: Allah (subhanahu wa ta’ala) has stated: “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] Other verses of Quran clearly establish Allah (subhanahu wa ta’ala) is the One who harms and benefits: “And if Allah touches you with harm, there is none who can remove it but He, and if He intends any good for you, there is none who can repel His favor which He causes it to reach whomsoever of His slaves He wills. And He is the Oft-Forgiving, the Most Merciful.” [Ref: 6:17] Based on the conclusion that none beside Allah (subhanahu wa ta’ala) can harm/benefit and only Allah is able to harm/benefit the following Ilah determining principle was invented: ‘To believe any being has authority/control over benefit and harm that is elevating the being to status of Ilah.’ This deduction is absolutely incorrect and against the teaching of Islam which is already been established in previous section. Explaining The Verse Of Harm And Benefit: Allah (subhanahu wa ta’ala) says: “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 verse insinuates, O polytheists how could you choose for your selves idols as worthy of worship when they have no power to harm/benefit? Implying they should consider the One Allah (subhanahu wa ta’ala) as worthy of worship because the ones they have chosen as Alihah possesses no ability to harm or benefit to their own selves therefore how can they harm benefit you: “Yet they have taken besides Him other Alihah (i.e. Gods/Ilahs – as deserving of worship) 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] It is important to point that these Ilahs – deserving of worship are according to Quran. In the story of Prophet Ibrahim (alayhis salaam) these harmless/benefit-less Alihah have been revealed: “And recite to them the story of Ibrahim (Abraham). When he said to his father and his people: "What do you worship?" They said: "We worship idols, and to them we are ever devoted." He said: "Do they hear you, when you call on (them)? Or do they benefit you or do they harm (you)?" [Ref: 26:69/72] So those whom Allah (subhanahu wa ta’ala) declares are harmless/benefit-less are idol-Ilahs of polytheists. Therefore an Ilah determining principle based on these verses which is general and inclusive of all is heretical. The Ilah determining principle should be specific to Ilah-idol/Ilah-being and inclusive of all essential details especially when these verses are being used to support the principle. The Quran Supported Principle Of Benefit And Harm: As it was established in the previous section that the verses are about idol-Ilahs of polytheists therefore the principle should be inclusive of all details: ‘To believe a idol/being is Ilah and possesses authority/control over benefit and harm that is elevating the being to status of Ilah.’ This scripturally supported Ilah determining principle is above any criticism and all criticism levelled against the Khariji’s derived principle in section 2.0 and 2.1 is obsolete. Further more this principle can be further refined according to the thirteen concepts which are fundamental part of Tawheed. One can insert any one of the thirteen concepts of essential for Tawheed between the square brackets as it is done in the following example: ‘To believe a idol/being is is Ilah or/and possesses [Zaati] authority/control over benefit and harm that is elevating the being to status of Ilah.’ Correct interpretation from the previous section and this section have been brought together to perfect the Ilah determining principle. Principle Of Alleviating Every Difficulty And Hardship: Following Ilah determining principle is inconsistent with teaching of Islam if it is taken on face value: ‘To believe a being is able alleviate every hardship/difficulty that is elevating the being to status of Ilah.’ As Muslims we believe Allah (subhanahu wa ta’ala) is the One who can do all and nothing is beyond His capability and this is attested in numerous verses of Quran: “We do not abrogate a verse or cause it to be forgotten except that We bring forth [one] better than it or similar to it. Do you not know that Allah is over all things competent?” [Ref: 2:106] Implication is, know that Allah (subhanahu wa ta’ala) is able to do everything. Also this question has been answered another verse: “The lightning almost snatches away their sight. Every time it lights [the way] for them, they walk therein; but when darkness comes over them, they stand [still]. And if Allah had willed, He could have taken away their hearing and their sight. Indeed, Allah is over all things competent.” [Ref: 2:20] And those who have gained his pleasure such as Prophets/Saints are given supernatural powers with which they can perform wonders. Hadith records Allah (subhanahu wa ta’ala) has said: “’I will declare war against him who shows hostility to a pious worshipper of Mine. And the most beloved things with which My slave comes nearer to Me, is what I have enjoined upon him; and My slave keeps on coming closer to Me through performing Nawafil till I love him, so …” Once the slave/servant of Allah (subhanahu wa ta’ala) becomes beloved to Him then result is that Allah (subhanahu wa ta’ala) becomes eyes, ears, hands and legs of His servant: “… I become his sense of hearing with which he hears, and his sense of sight with which he sees, and his hand with which he grips, and his leg with which he walks; …” And the invocations of the beloved servant are answered: “… and if he asks Me, I will give him, and if he asks My protection (refuge), I will protect him and I do not hesitate to do anything as I hesitate to take the soul of the believer, for he hates death, and I hate to disappoint him." [Ref: Bukhari, B76, H509] Note Allah (subhanahu wa ta’ala) does not become actual hands, legs, eyes and ears of His servant/slave but it means Allah (subhanahu wa ta’ala) grants him supernatural powers. They are potentially able to alleviate every trouble and remove hardship because the source of their ability is Allah (subhanahu wa ta’ala). Nothing is impossible for the Prophets/Saints because nothing is impossible for Allah (subhanahu wa ta’ala). Examples Of Prophets And Saints Alleviating Difficulties: Hadith records during a journey companions ran short of water Prophet (sallallahu alayhi wa aalihi was’sallam) instructed them to bring him the remaining water and water poured from his fingers: “Once we were with Allah's Messenger on a journey, and we ran short of water. He said, "Bring the water remaining with you." The people brought a utensil containing a little water. He placed his hand in it and said, "Come to the blessed water, and the Blessing is from Allah." I saw the water flowing from among the fingers of Allah's Messenger and no doubt, we heard the meal glorifying Allah, when it was being eaten (by him).” [Ref: Bukhari, B56, H779] Another Hadith records an incident where a companion had poor date harvest and his Jewish creditor was refusing to give extension for repaying the loan which companion owed to him. Prophet (sallallahu alayhi wa aalihi was’sallam) requested him to extend the period for another year but he consistently refused. Prophet (sallallahu alayhi wa aalihi was’sallam) walked in the date-garden of companion and told him to pluck the dates needed to repay the loan: "O Jabir! Pluck dates to repay your debt." The Jew remained with me while I was plucking the dates, till I paid him all his right, yet there remained extra quantity of dates. So I went out and preceded till I reached the Prophet and informed him of the good news, whereupon he said, "I testify that I am Allah's Messenger." [Ref: Bukhari, B65, H354] A Hadith records Hadhrat Abu Hurairah (radiallah ta’ala anhu) spent substantial time with Prophet (sallallahu alayhi wa aalihi was’sallam) but he had difficulty in remembering the Hadith of Prophet (sallallahu alayhi wa aalihi was’sallam). He informed Prophet (sallallahu alayhi wa aalihi was’sallam) of his problem saying: “I said to Allah's Messenger "I hear many Hadiths from you but I forget them." Allah's Apostle said, "Spread your Rida' (garment)." I did accordingly and then he moved his hands as if filling them with something and then said, "Take and wrap this sheet over your body." I did it and after that I never forgot any thing. Narrated Ibrahim bin Al-Mundhir: Ibn Abi Fudaik narrated the same as above but added that the Prophet had moved his hands as if filling them with something and then he emptied them in the Rida' of Abu Hurairah.” [Ref: Bukhari, B3, H119] In Quran while narrating the story of Prophet Sulaiman (alayhis salaam) Allah (subhanahu wa ta’ala) narrates a supernatural ability of a companion who belonged to court of Prophet Sulaiman (alayhis salaam). Prophet Sulaiman (alayhis salaam) said: “He said: ‘O chiefs! Which of you can bring me her throne before they come to me surrendering them selves in obedience?” In response a Jinn said: “I will bring it to you before you rise from your place (council). And verily, I am indeed strong, and trustworthy for such work.” But another believer said he has ability to bring it in a blink of an eye: “One with whom was knowledge of the Scripture said: ‘I will bring it to you within the twinkling of an eye!’ Then when he saw it placed before him, he said: "This is by the Grace of my Lord - to test me whether I am grateful or ungrateful! And whoever is grateful, truly, his gratitude is for his own self; and whoever is ungrateful, (he is ungrateful only for the loss of his own self). Certainly my Lord is Rich, Bountiful.’” [Ref: 27:38/40] These are only few examples where the Prophets and Awliyah-Allah performed feats which are impossible for ordinary folk. These incidents are testimony to the principle nothing was impossible for the Prophets and nothing is impossible for the Awliyah-Allah and they can in principle alleviate all types of troubles people experience, be they ma fawq al asbab or ma teht al asbab.[6] Considering the established facts from Quran and Hadith it is correct to say that the following principle is not in accordance with teaching of Islam: ‘To believe a being is able alleviate every hardship/difficulty that is elevating the being to status of Ilah.’ Deconstructing Every Difficulty And Hardship Ilah Determining Principle: If one considers the following principle to be valid: ‘To believe a being is able alleviate every hardship/difficulty that is elevating the being to status of Ilah.’ And if Muslim believes a Prophet/Wali-Allah is able to resolve all difficulties with permission of Allah (subhanahu wa ta’ala) then one would be accused of elevating a Prophet/Wali-Allah to status of an Ilah. Yet it is evident from previous two sections ma teht al asbab and ma fawq al asbab difficulties were alleviated and all such problems can be alleviated by beloved creations of Allah (subhanahu wa ta’ala) and this is indeed the belief of Muslims. Then questions is; are we elevating beloved creations of Allah (subhanahu wa ta’ala) to status of Ilahs? As a Muslim one must answer it negatively because it is not possible to believe in Islamic teaching yet be guilty of elevating creation to status of Ilahs and be guilty of major Shirk? Prophet (sallallahu alayhi wa aalihi was’sallam) said a Muslim is brother of another Muslim and if a Muslim meets the needs of another Muslim Allah (subhanahu wa ta’ala) will fulfill his greater needs. The part of Hadith relevant to our discussion continues from narrated: “He should neither commit oppression upon him nor ruin him, and he who meets the need of a brother, Allah would meet big needs, and he who relieved a Muslim from hardship Allah would relieve him from the hardships to which he would be put on the Day of Resurrection …” [Ref: Muslim, B32, H6250] In short all types of hardships are alleviated by creation of Allah (subhanahu wa ta’ala). The elect/elite from the Muslims meaning Prophets/Awliyah-Allah can meet alleviate all the hardships but the Awam (i.e. general public) also alleviates the hardships of one and another. Understanding Hardship/Difficulty Ilah Determining Principle According To Tawheed: This Ilah determining principle if it is understood according to the meaning of: Wajib Ul Wujud (i.e. necessary existence), Zaati (i.e. personal), Qulli (i.e. total), Azli/Abdi (i.e. eternal), Haqiqi (i.e. real), Bi-Ghayr Izni (i.e. without permission), Ghair-Muntahai (i.e. unlimited), Ghayr Makhlooq (i.e. uncreated), Muhaal Al Fana (i.e. impossible to annihilate), Bi-Ghayr Misl (i.e. without comparison), and Khaliqi (i.e. Creator’s), then only Allah (subhanahu wa ta’ala) is able to alleviate all hardships and remove difficulties. Now if the creation is believed to be alleviating hardships and removing difficulties then it is according to the following concepts: Momkin Ul Wujud (i.e. possible existence), Atahi (i.e. bestowed), Baaz (i.e. partial), Waqti (i.e. transient), Majazi (i.e. linguistical), Bi-Izni (i.e. with permission), Muntahai (i.e. limited), Makhlooq (i.e. created), Mumkin Al Fana (i.e. possible to annihilate), Bi-Misli (i.e. with comparison), and Makhlooqi (i.e. creations). If a Muslim understands the Ilah determining principle according to these essential concepts then to believe that a creation alleviates ma fawq al asbab and ma teht al asbab hardships and difficulties, is blameless. [Continued ...]

Introduction: Traditionally Muslims believe one who believes y is an Ilah (i.e. one deserving worship) then one has appointed for himself an Ilah. Alternatively if someone attributes Godly attributes to a creation’s Zaat (i.e. being) or to the attributes and actions of a creation then the creation has been elevated to status of one deserving of worship (i.e. Ilah). The attributes/actions accredited to the creation must be understood in same meaning and same finer details according to which it is believed for Allah (subhanahu wa ta’ala) only then one has elevated that creation to status of one deserving worship (i.e. Ilah). A mere Lafzi (i.e. linguistical) similarity is not sufficient to warrant the verdict elevating creation to status of an Ilah or of major Shirk. The Khawarij believe; the vast majorities of Muslims are polytheists[1] (i.e. worst type of disbelievers) and to support their belief they have invented a set of principles on which they judge how an Ilah is appointed. The aim of these Ilah determining principles is to [mis]guide the readers to believe that the over whelming majorities of Muslims are worst type of disbelievers [in fact worse then worse type of polytheists]. Zia Bashir joined Islamic forum and presented Ilah determining principles in order to charge the Muslims of being worse polytheists then disbelievers of prophetic times. Muslims resorted to pulling the carpet under his feet tactic and demonstrated the fruits which would even make him disbeliever according to his own principles.[2] These principles will be discussed in detail in this article and if Allah (subhanahu wa ta’ala) permits the inconsistencies and incompatibility of these Ilah determining principles with Islam will be highlighted. Terminology Of ‘Ma Teht Al Asbab’ And ‘Ma Fawq Al Asbab’ Specifics: Sometimes the words ‘ma fawq al asbab’ (i.e. that which is out of means) and ‘ma teht al asbab’ (i.e. that which is according to means) is used to make a general into a specific. The phrase ‘ma fawq al asbab’ refers to all which is out of human’s natural ability, control, power and the phrase ‘ma teht al asbab’ refers to all which is in control, according to ability and power of a human being. Asking from a creation to grant you entry to paradise is termed as asking for something which is out of means of a creation because one is unable to do so. Asking for glass of water from your son/wife is according to means because the one being asked is able to do so. These two phrases are used by heretics to reinterpret their principles in response to criticism leveled against them. Principles Which Indicate Fundamental Differences Between Allah And His Creation: Know that the being, attributes and actions of Allah (subhanahu wa ta’ala) are Wajib Ul Wujud (i.e. fundamental existence). All attributes and actions of Allah (subhanahu wa ta’ala) are to be understood according to the rule of: Zaati (i.e. personal), Qulli (i.e. total), Azli/Abdi (i.e. eternal), Haqiqi (i.e. real), Bi-Ghayr Izni (i.e. without permission), Ghair-Muntahai (i.e. unlimited), Ghayr Makhlooq (i.e. uncreated), Muhaal Al Fana (i.e. impossible to annihilate), Bi-Ghayr Misl (i.e. without comparison), and Khaliqi (i.e. Creator’s). In contrast to Allah (subhanahu wa ta’ala) His creation is Momkin Ul Wujud (i.e. possible existence) and all attributes and actions of creation are to be understood in the meaning of: Atahi (i.e. bestowed), Baaz (i.e. partial), Waqti (i.e. transient), Majazi (i.e. linguistical), Bi-Izni (i.e. with permission), Muntahai (i.e. limited), Makhlooq (i.e. created), Mumkin Al Fana (i.e. possible to annihilate), Bi-Misli (i.e. with comparison), and Makhlooqi (i.e. creations). These principles establish clear difference between Allah (subhanahu wa ta’ala) and His creation. They are also foundation for correct understanding of Tawheed/Shirk and are essential to correct understanding of Zia Bashir’s principles. Important Point About Thirteen Concepts Essential For Understanding Tawheed: In the forth coming writing occasionally a concept from essential concepts of Tawheed will be employed to illustrate a understanding. This is not to mean that only that particular concept applies to the Ilah determining principle. Rather all thirteen can be applied to every stated principle. Muslims are advised to widen their understanding by applying all thirteen essential concepts of Tawheed to each Ilah determining principle. These thirteen concepts are used by Muslims to understand the Zaat (i.e. the Being), the Sifaat (i.e. the Attributes) and the A’fal (i.e. the Actions) of Allah (subhanahu wa ta’ala). If any of them is attributed to a creation’s Zaat, Sifaat or A’fal then it has been elevated to status of an Ilah partner of Allah (subhanahu wa ta’ala). Ilahiyyah Is Not Dependent Upon Performing Of Natural And Supernatural: Ilah is able to do all natural and supernatural, and Ilah is not an Ilah because of His ability to perform natural and supernatural. Allah (subhanahu wa ta’ala) manages all affairs of creation as an Ilah but He was Ilah even when there was no creation nor the affairs of creation to manage. An Ilah should be able to and should be managing all the affairs of creation, natural and supernatural. Therefore anyone taken to be Ilah beside Allah (subhanahu wa ta’ala) should be able over all affairs of creations. If a creation is taken as an Ilah besides Allah (subhanahu wa ta’ala) but is unable to perform various supernatural expectations then that creation is not worthy of being taken as an Ilah besides Allah (subhanahu wa ta’ala). If a creation is able to perform some supernatural actions then that creation is not an Ilah besides Allah (subhanahu wa ta’ala). Firstly, the Ilahiyyah is not dependent upon being able to perform supernatural acts because Allah (subhanahu wa ta’ala) was an Ilah even before the natural/supernatural. Secondly, the elect of Allah (subhanahu wa ta’ala) have been granted power to perform and the permission to perform by Allah (subhanahu wa ta’ala), like in the case of miracles of Prophets as such they’re not Ilah but a servant creation of Allah (subhanahu wa ta’ala). The reason being, the Ilah is independent, self sufficient, master of all and servant of none, whose authority is unlimited, eternal, absolute, doer of all, give permission to all and requires permission of none etc. Hence one who is able to perform supernatural acts but is dependent upon Allah (subhanahu wa ta’ala) to have the means and permission to perform it cannot be an Ilah besides Allah (subhanahu wa ta’ala). Essentials of Ilahiyyah are explained in another article please read, here. Heretical Principles Of Determining An Ilah: Zia Bashir joined the IslamiMehfil and presented the following Ilah determining principles in Urduon which he judged if a Muslim has taken another creation as an Ilah.[3] Following are Urdu principles: Below English translation of these principles is being provided but in concise compounded paragraph possible. Please do keep in mind the following words will be translated according to Urdu meaning and not Arabic meaning; ikhtiyar, mukhtar and tasarruf. Translation Of Zia Bashir’s Urdu Principles: To believe any being has control over benefit and harm, or can alleviate every type of hardship/upsetting [matter], or has the power in the kingdom of Allah (subhanahu wa ta’ala) to utilize the means in the skies and earth (i.e. such as sends rain from clouds and grows crops from earth), is elevating the being to status of God. Or to believe a being grants sustenance, or is in charge of distributing sustenance and grants to which the being wills, or believing a being grants son/daughter, or a being is part of Allah (subhanahu wa ta’ala) as son/daughter, is elevating the being to status of God. Worshiping the being in any way (i.e. invoking a being for help) or believing the being is acting attorney/disposer of all [affairs of creation] is elevating the being to status of God. To give life to the dead, to [breath] life into a clay figurine is in power of Allah (subhanahu wa ta’ala), life and death’s owner is only Allah (subhanahu wa ta’ala) and to believe this power for anyone other then Allah (subhanahu wa ta’ala) is elevating the being to status of god, it is polytheism. Fundamental Rule Explaining Each Ilah Determining Principle: At the back of each of these Ilah determining principles is the belief that only the Ilah meaning Allah (subhanahu wa ta’ala) is able to do this and actively engages in carrying these out. Therefore if Allah’s (subhanahu wa ta’ala) quality is attributed to creation then creation is made an Ilah-partner of Allah (subhanahu wa ta’ala). A general principle which applies to all of the mentioned and absent Ilah determining principles is: Only Allah (subhanahu wa ta’ala) can […] and attributing this quality of […] to y is making y an equal partner with Allah (subhanahu wa ta’ala) hence y is elevated to status of an Ilah.[4] All one has to do to understand the Khariji position is to insert the important details mentioned in the Ilah determining principles between the square brackets and it will explain why it is Shirk in Kharijism. The Agreed Upon Ilah Determining Principles: The Muslims and Khawarij are in agreement; to believe a creation is worthy of worship and to worship a creation instead of Allah (subhanahu wa ta’ala) or as well as Allah (subhanahu wa ta’ala) is to elevate the creation to status of an Ilah partner of Allah (subhanahu wa ta’ala). Further more if a creation is believed to be, father, mother, son, daughter, wife of Allah (subhanahu wa ta’ala) then creation is elevated to the status of an Ilah. Due to agreement between the Muslims and Khawarij these aspects will not be discussed or criticized. Benefit And Harm Ilah Determining Principle: The following Ilah determining principle is erroneous if taken literally: ‘To believe any being has authority/control over benefit and harm that is elevating the being to status of Ilah.’ A creation can harm/benefit and a man has control/authority (i.e. Ikhtiyar) over benefit and harm. As result a creation can physically, materially and emotionally harm and benefit another. To deny the harm/benefit from one creation to another is utterly foolish but it would be appropriate to substantiate this from words of Prophet (sallallahu alayhi wa aalihi was’sallam). Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said: “If anyone harms (others), Allah will harm him, and if anyone shows hostility to others, Allah will show hostility to him.” [Ref: Abu Dawood, B24, H3628] The words of Prophet (sallallahu alayhi wa aalihi was’sallam) indicate a creation is able to harm another. Regarding benefit Hadhrat Ibn Abbas (radiallah ta’ala anhu) narrated: “The Prophet passed by a dead goat and said, "There is no harm if its owners benefit from its skin." [Ref: Bukhari, B67, H440] Note, if the skin of sheep can give benefit and in it there is benefit then how can the living not benefit/harm? Allah (subhanahu wa ta’ala) instructs: “Say: "I possess no power over benefit or harm to myself except as Allah wills. If I had the knowledge of the Ghayb (Unseen), I should have secured for myself an abundance of wealth, and no evil should have touched me. I am but a warner, and a bringer of glad tidings unto people who believe." [Ref: 7:188] This establishes creation of Allah (subhanahu wa ta’ala) is able to inflict harm and does benefit each other by the will of Allah (subhanahu wa ta’ala). If one denies the harm/benefit of creation proceed to spark his/her lights out with a cracking upper-cut under the chin just when the tongue is between the teeth. Then enquire if you have harmed him if the answer is in affirmative then nicely help him/her to find his teeth and tongue. If his answer is in negative continue the assault until desired effect is achieved. If one affirms; creation has ability to harm/benefit one has elevated a creation to status of an Ilah according to his own principle and according to his/her own principle he/she is polytheist. [Continued ...]

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]. 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. Completed Version Can Be Found Here: http://www.islamimehfil.com/topic/23149-refuting-khariji-ilah-determining-principles-and-interpreting-them-according-to-thirteen-essential-concepts-of-tawheed/ [Continued ...]

Allah kay Nabi ka farman heh ke Musalman Kafir kay warsa hasil nahin karta: It was narrated from Usamah bin Zaid, who attributed it to the Prophet (ﷺ): “The Muslim does not inherit from a disbeliever and the disbeliever does not inherit from a Muslim.” Ibn Majah, Book 23, Hadith 2833. Usama b. Zaid reported Allah's Messenger (ﷺ) as saying: A Muslim is not entitled to inherit from a non-Muslim, and a non-Muslim is not entitled to inherit from a Muslim. Muslim, Book 11, Hadith 3928. Aur Hadith say sabat heh kay Abu Talib ka warsa Jafar aur Ali nay hasil nahin keeya, aur Aqil aur Talib nay hasil keeya keun nay woh ghair musalim thay: Usama b. Zaid b. Haritha (Allah be pleased with him) said to Allah's Messenger (ﷺ): Will you stay in your house at Mecca (which you abandoned at the time of migration)? Thereupon he said: Has 'Aqil left for as any land or house? And 'Aqil and Talib became the Inheritors of Abu Talib's (property), and neither Ja'far nor 'Ali inherited anything from him, for both (Ja'far and 'Ali) were Muslims whereas 'Aqil and Talib were non-Muslims. Muslim, Book 7, Hadith 3132. Hasil yeh heh kay Abu Talib Kafir thah aur joh us kay Kafir thay unoon nay warsa hasil keeya aur joh musalman thay unoon nay nahin. Dosra tumara dawa kay Abu Talib millat e ibrahim par thah, jhoot heh keun kay agar hota toh zeroor kehta la ilaha il Allah: Narrated Sa`id bin Al-Musaiyab from his father: When the time of the death of Abu Talib approached, Allah's Messenger (ﷺ) went to him and found Abu Jahl bin Hisham and `Abdullah bin Abi Umaiya bin Al-Mughira by his side. Allah's Messenger (ﷺ) said to Abu Talib, "O uncle! Say: None has the right to be worshipped but Allah, a sentence with which I shall be a witness (i.e. argue) for you before Allah. Abu Jahl and `Abdullah bin Abi Umaiya said, "O Abu Talib! Are you going to denounce the religion of `Abdul Muttalib?" Allah's Messenger (ﷺ) kept on inviting Abu Talib to say it while they kept on repeating their statement till Abu Talib said as his last statement that he was on the religion of `Abdul Muttalib and refused to say, 'None has the right to be worshipped but Allah.' Then Allah's Messenger (ﷺ) said, "I will keep on asking Allah's forgiveness for you unless I am forbidden (by Allah) to do so." So Allah revealed (the verse) concerning him (i.e. It is not fitting for the Prophet (ﷺ) and those who believe that they should invoke (Allah) for forgiveness for pagans even though they be of kin, after it has become clear to them that they are companions of the fire (9.113). Bukhari, Vol. 2, Book 23, Hadith 442. Agar millat e Ibrahim alayhis salam say hota toh zeroor kehta kay nahin ilah kohi siwa Allah kay magar us nay Kalmah e Tawheed ko chor kar Shirk ko pasand keeya. Joh tum nay likha kay Abu Talib nay itna kuch keeya Allah kay Nabi ki khatir ... waghera waghera toh us ka sila ussay mila heh: Abdullah b. al-Harith reported: I heard Abbas say: I said: Messenger of Allah, verily Abu Talib defended you and helped you; would it be beneficial for him? He (the Holy Prophet) said: Yes; I found him in the lowest part of the Fire and I brought him to the shallow part. Muslim, Book 1, Hadith 409. Abu Talib dozakh kay sab say nichlay darjay meh thah ussay sab say upar walay meh laya gaya keun ki us ki bot khidmat theen. Magar us ki sazza kia hogi dozakh meh: Narrated Abu Sa`id Al-Khudri: I heard Allah's Messenger (ﷺ)s when his uncle, Abu Talib had been mentioned in his presence, saying, "May be my intercession will help him (Abu Talib) on the Day of Resurrection so that he may be put in a shallow place in the Fire, with fire reaching his ankles and causing his brain to boil." Bukhari, Vol. 8, Book 76, Hadith 569. Ibn 'Abbas reported: The Prophet (ﷺ) said: Among the inhabitants of the Fire Abu Talib would have the least suffering, and he would be wearing two shoes (of Fire) which would boil his brain. Muslim, Book 1, Hadith 413. Ham Musalman hen aur kissi ko Kafir aur Musalman is wastay nahin tehratay kay woh falan ka abba thah. Aap kay mazhab meh Kafir/Musalman woh kis ka abba thah aur kis ka bai thah aur kis ka mama o taya thah ... in bunyadoon par Kafir Musalman tehraya jaata heh. Tumary mazhab meh joh Hazrat Ali kay khilaaf ho gaya woh Kafir ho gaya us kay khilaaf tum nay jang ka midaan laga leeya. Us Hazrat Ali radiallah ta'ala anhu ka beta Hassan radiallah ta;ala anhu kesay musalman bachay ... unnay be baaghi, kafir, baap ka ghaddar, tehratay aur un ki walida par bohtaan lagatay ... tum logoon ka nah lagana is baat ki daleel nahin kay tum logoon kay diloon aur ankhoon meh Sayyida Tahira khatoon e jannat kay martbay ka adab aur lehaz heh, balkay tumararay diloon meh haya o martbay ki pasdari bilqul nahin, keun kay hoti toh mominoon ki mahoon ka lehaz kartay aur jis ki woh biwiyan hen un ki nisbat say bi lehaz kartay magar ... yeh khamoshi sirf is waja say kay woh biwi thee Hazrat Ali (radiallah ta'ala anhu) ki ... aur us Ali (radiallah ta'aka anhu) ki muhhabat ki pasdari heh baqi kissi ki nahin. Hamara mazhab Islam heh, aur hamari kitab Quran aur tashreeh Allah kay Nabi ka farman. Nah ham kissi kay abba ka lehaz kartay hen aur nah betay ka, joh baat jistera hoti heh ham bata detay hen.Han ham sirf Sahabah, tabiyeen, taba tabiyeen, kay darmiyan joh ikhtilaf huway un par khamoshi ikhtiyar kartay hen keun kay ham adab kay banday hen is waja say kuch mamoolat meh khamoshi behtr samji, aur kuch meh keun kay ikhtilaf o jang ahle jannat meh thah is leyeh un kay baray meh behas bey-adabi taq leh jaati heh. Agar tummeh saar/jalan is baat ka heh kay ham Abu Talib ko Kafir kehtay hen aur Yazeed ko nahin toh tum yeh karo is level ki Hadith leh aaho jis ki meh nay Abu Talib kay Kafir honay par heh. Ham Yazid ko bi Kafir tehra denh gay. Agar tum say yeh nahin hota toh in Ahadith kay muqabileh meh woh Hadith pesh karo joh darja e sahih meh in kay muqabileh meh ho ya ziyada aur jin meh Abu Talib ka musalman hona sabat hota ho. Meh musalman dil say hoon, zuban say hoon, soch o feham meh hoon, aur meh nay Nabi e kareem (sallallahu alayhi wa aalihi was'sallam) ko dil aur jaan say Nabi mana heh, aur farman un ka ho jis say Iman e Abu Talib sabat hota ho, meh nah manoon yeh nahin ho sakta. Meh apnay firqay aur jammat ki bat nahin karta, meray aqahid o nazriat dalahil say sabat hen aur un ki asal Quran o Hadith hen. Aur tumaray aqahid o nazriat ki bunyad andi muhabbat kay jazbat aur nafrat kay jazbat hen. Muhabbat meh Bulla kanjri ban kay nacha thah, aur us nay naach kay yaar manaya thah aur Quran o Hadith ki talimat ki kohi haya nah keeh thee. Abu Jahl nay nafrat meh kohi had nah chori thee ... tamam mojzay Nabi e kareem (sallallahu alayhi wa aalihi was'sallam) kay farmosh kar deeya aur nafrat o bughz meh is qadr appay say bahir huwa kay Kafir mara. Kehnay ka maqsad heh tumaray mazhab ka daro o madaar andi muhabbat aur nafrat par heh, joh is andi muhabbat kay mutabiq aahi chahay chawal huwi toh be theek heh ... Abhi meh tumaray saath Nusehriyoon (i.e. Nusayriyoon) ki shoroon karoon toh pata chalay kay muhabbat meh unoon nay Ali (radiallah ta'ala anhu) ko Allah (subhanahu wa ta'ala) banaya huwa heh. Han, Dhaku nay toh in ki mukhalfat ki magar majority Nusehriyoon kay saath heh ... Ghazanfar Abbas Tonsvi, Fazal Alvi, Zulfiqar Haydar Naqvi, waghera waghera saray Nusehri hen aur Shiyoon ko aksiriyat ineeh ko sunti aur Ali Allah kehti heh. Yeh sab muhabbat kee andiyat ka nateeja heh ... jistera tum nay mujjay likha thah: "Ahle bayat e athar ki tarif hi to hai. Ishq me business ki tarha takaze nahi hotey." Unoon nay bi, ishq e Ali meh Quran o Hadith, Tawheed o Shirk kay tamam taqazay faramosh kar deeyeh aur Hazrat Ali (radiallah ta'ala anhu) ko Allah (subhanahu wa ta'ala) kay darjay par faiz kar chukay hen. Dosri taraf Shia aur Rafziyoon ki bughz o nafrat meh logh is qadr guzr chookay hen kay Imam Hussain (radiallah ta'ala anhu) ko gali galoch deh rahay hen aur un ki shahadat kay mutaliq murdabad kay naray laga rahay hen. Yeh muhabbat aur bughz ki doh example hen. Apnay aap meh balance lahen aur apni muhabbat ko aur nafrat ko Quran o Hadith ka paband karen. Allah kay Nabi ka farman heh: Muhammad bin Sirin narrated from Abu Hurairah - and I think he (narrated it from the Prophet) who said: "Love your beloved moderately, perhaps he becomes hated to you someday. And hate whom you hate moderately, perhaps he becomes your beloved someday." Tirmadhi, Vol. 4, Book 1, Hadith 1997. Apnay aap meh itni sakat peda karen kay joh baat aap ko daleel say millay ussay qabool karen. Jin logoon ki talab hidayat ki hoti heh woh issee tera kartay hen aap bi karo.

Chavlen nahin daleelen, meh pehlay likh chooka hoon. Aur agar woh Hazrat Ibrahim alayhis salaam kay mazhab par mara toh kia lottery lagi us ki. Joh Nabi us kay wastay behja gaya yehni hamaray Nabi toh us nay un ko na mana toh musalman kesay huwa? Aur hadith say sabat heh kay woh dozakhi heh. Is leyeh agar woh mazhab e hanif par thah bi toh us ko kohi faida nahin keun kay woh hamaray Nabi e kareem ko nah maan kar Kafir aur daymi jahanami huwa. Aur joh us kay azaab meh takhfeef huwi woh Nabi e kareem kay waseelay say huwi warna sakht sazza hoti. Abu Talib ko Kafir likhnay meh takleef is leyeh nahin huwi kay Abu Talib ko kalmah par kar musalman marnay par takleef thee. Jis ko Allah ka Nabi kahay kalmah par kar musalman ho ja woh inqaar karay, qaan meh kalmah parnay ka kaha inqaar kar deeya, aur hadith meh aya heh kay Abu Talib ko sab say light hissay meh dala jahay ga aur aag us kay pahoon meh dali jahay gee jis say us ka damagh ubal jahay ga. Jab itni wazia aur sahih rawayat mojood hen Abu Talib kay Kafir aur dozakhi honay meh toh musalman ko kia takleef ho ussay Kafir kehnay meh. Qayamat un kay wastay heh joh apni jawan behnoon aur betiyoon ka mutta muhallay kay jawan larkoon kay saath ek din wastay karwatay hen, aur taqeed kartay hen khoob enjoy karna aur sawab kamana. Esay behan aur beti kay dalaloon wastay qayamat qaim hogi. Kehnay ka matlab yeh heh kay jali jali sari sari bhuni bhuni baten mujjay aati hen, agar zuban ko lagam nah dogay toh sun loh gay aur meh nahin chahta kay sunahoon.

Abu Talib ko Kafir is leyeh likha keun kay us nay Kalmah nah para. Hamara deen Islam daleel yehni Quran aur Hadith ki mohtaaj heh tumari shiat 'imam' muntazir ki mohtaaj heh joh dil meh ayah bana leeya. Islam meh Islam qabool kay leyeh kalmah darkar heh aur kharij honay kay leyeh Kufr. Shiat meh Shiat qabool karnay kay leyeh, paro Ali Ali, Ali Ali aur Shiat say Kharij honay kay leyeh kuch bi ... Ali ko ghoor kar dekha, Shiat say kharij ho gaya, ... Ali kay kuttay ko laat mari, Shiat say Kharij ho gaya, ... Ali kay kuttay kay peshaab say joh muhabbat nahin karta woh jannat meh nahin ja sakta ... yeh toh tumari Shiat ka haal heh. Islam meh muhabbat aur nafrat ka balance sikhaya gaya heh ... muhabbat/nafrat meh is qadr agay nah baro kay jaiz na jaiz ko bhool jaho ... tumaray mazhab meh Islam woh heh jis meh Hazrat Ali (radiallah ta'ala anhu) say muhabbat aur kufr woh he joh in kay khilaf ho ... aur mazhab e Islam meh Islam woh heh joh Quran o Ahadith say sabat heh aur Kufr bi ineeh ka paband heh. Abu Talib ko Kafir likhnay meh takleef is leyeh nahin huwi kay Abu Talib ko kalmah par kar musalman marnay par takleef thee. Jis ko Allah ka Nabi kahay kalmah par kar musalman ho ja woh inqaar karay, qaan meh kalmah parnay ka kaha inqaar kar deeya, aur hadith meh aya heh kay Abu Talib ko sab say light hissay meh dala jahay ga aur aag us kay pahoon meh dali jahay gee jis say us ka damagh ubal jahay ga. Jab itni wazia aur sahih rawayat mojood hen Abu Talib kay Kafir aur dozakhi honay meh toh musalman ko kia takleef ho ussay Kafir kehnay meh. Aur agar woh Hazrat Ibrahim alayhis salaam kay mazhab par mara toh kia lottery lagi us ki. Joh Nabi us kay wastay behja gaya yehni hamaray Nabi toh us nay un ko na mana toh musalman kesay huwa? Aur hadith say sabat heh kay woh dozakhi heh. Is leyeh agar woh mazhab e hanif par thah bi toh us ko kohi faida nahin keun kay woh hamaray Nabi e kareem ko nah maan kar Kafir aur daymi jahanami huwa. Aur joh us kay azaab meh takhfeef huwi woh Nabi e kareem kay waseelay say huwi warna sakht sazza hoti. Aahi bari Yazeed ki, toh Yazeed ka musalman garanay meh aur patli patli namazoon ka bi zikr mojood heh tareekhi kitaboon meh. Yazeed kay Kafir honay kay leyeh Kufr darkar heh agar is maslay par pehlay waloon meh ikhtilaf huwa toh bad walay kuch sulja nahin saktay. Rafzi ko Quran o Hadith say fesla nain karna rafzi nay woh andi muhabbat jis ka dawaydar heh us par karna heh is leyeh Kafir kehna asaan heh, Ali Ali bol aur Kafir kehta jah, Ali Ali. Musalman nay, apna imaan aur Islam bachana hota heh, aur jahan par daleel aur woh be sahih nah ho, woh qabi Kafir nahin tehrata. jahan par shuba o shak o kafir nahin tehrata, keun kay musalman ko pata heh kay jis ka musalman hona aur kafir hona mashkook heh ... us ko kafir tehraya aur woh kafir nahin toh kufr lot ata heh, aur agar kafir heh toh phir theek, magar musalman ko kia zeroorat apna islam dao par laganay ki fifty fifty gambling ki. Agar Yazeed Kafir thah toh ussay Kafir nah tehra kar kia faida, aur musalman thah toh Kafir tehra kar kia faida ... Surah Fatihah pari, keun jhoot boltay ho, teen lafz hen, al hamdu lillah, aur woh be tumari kitaboon meh, is ko tum nay surah fatiha bana deeya. Surah Fatiha Quran heh ... joh nah pehlay nazil huwa aur nah baad meh sirf Nabi e kareem par nazil huwa is leyeh Abu Talib ka Surah Fatiha ka wahi say phelay ka parna itna bara jhoot heh kay Kufr sari heh. O, the nikkah part, there was no Nikkah parna sharna ... jistera aaj kay dawr meh para jata heh, gawhoon ki mojoodgi meh poocha jata thah is say shadi karo gi, karoon gi. karo gay, karoon ga, qabool heh? qabool heh! nikah ho gaya ... joh aaj kay dawr ka heh yeh kuch nahin thah ... yeh kalmay parna, waghera kuch bi nahin thah nah millat ibrahim alayhis salam kay religion meh aur nah hamaray religion meh heh ... wesay gar gar kay likh rahay ho, yahi asli shiat ki nishaani heh, man pasand, gand pasnd.

Janab banda jidr ho jahay jinoon nay raazi nahin hona unoon nay raazi nahin hona. Hazrat Ali (radiallah ta'ala anhu), Hazrat Amir Muawiyah radiallah ta'ala anhu kay khilaaf thay, magar Hazrat Ali ka betay nay Hazrat Amir Muwaiyah ko khilafat deeh aur saath ho gahay, magar Rawafiz abhi bi saath nahin huway. Kia faida huwa Imam Hassain radiallah ta'ala anhu ka ek taraf honay ka Rafziyoon kay toh fasad khatam nahin keeya. Yazeed kay kufr par Ala Hazrat nay sakoot keeya aur farmaya kay nah musalman kahoon ga nah Kafir. Is kay ilawah likha kay Ummat meh ijma heh kay Yazeed fasiq o fajir aur kabahir ka murtaqib thah ... aur likha kay is par ijmah e ahle Sunnat heh. Fasiq o Fajir ki behas musalman kay zumray meh aati heh, yehni musalman thah aur fasiq fajir thah ... sakoot kufr o islam par heh. Agar fasiq fajir mana jahay toh musalman maan leeya ... aur agar is par sakoot keeya jahay aur kufr par sakoot keeya jahay toh nah musalman mana aur nah Kafir ... joh thah woh thah. Ijmah e Ahle Sunnat fasq o fajoor par heh ... Ahli bayt meh kon kon dakhal hen?

Ala Hazrat ki baat toh un ka ishq e RasoolAllah (sallallahu alayhi wa aalihi was'sallam) istera roshan heh jistera do-paher meh sooraj. Jab un kay is darja ishq kay bavjood unoon nay itna gawara nah keeya kay Yazeed kay khilaf kuch kehtay toh mera ishq e rasool sallallahu alayhi wa aalihi was'sallam sooraj kay muqabil mom-batti barabar heh, muj say kia tawaqoh kartay ho kay meh shaytaan kay waswasy meh aah kay kuch ziyada bakoon ga? Nawasay ko shaheed jinoon nay keeya unoon nay keeya, Allah ta'ala nay Quran meh farmaya heh: And no bearer of burdens will bear the burden of another. And if a heavily laden soul calls [another] to [carry some of] its load, nothing of it will be carried, even if he should be a close relative. You can only warn those who fear their Lord unseen and have established prayer. And whoever purifies himself only purifies himself for [the benefit of] his soul. And to Allah is the [final] destination. 35:18 Joh jis nay keeya us ka ilzam us kay zummay heh, qatal aur karay aur qatil Yazeed nahin teharta. Joh jis nay keeya aur joh kirdar Yazeed nay ada keeya us ki pooch us say hogi aur jinoon nay shaheed keeya un ki pooch un say. Jistera tum Yazeed kay khatay meh Imam Hussain radiallah ta'ala anhu ka qatal daal rahay ho istera Hazrat Ali radiallah ta'ala anhu kay khatay meh aur Hazrat Amir Muawiyah radiallah ta'ala anhu kay khatay meh bot say sahabah kay qatal atay hen. Aur istera in donoon Sahabah nay bot say Sahabah ko bi Shaheed keeya.

Wohi joh Ala Hazrat nay likha, yehni, nah acha kehtay hen nah bura.

Tawahifoon aur bay-haya tawahif sift larkiyoon kay ishq meh shahid takazay nah hoon, Islam meh asool o zawabat hen jin kay oopar chal kay banda hidayat ya chor kar gumrahi pata heh. Har kalmah go musalman be nahin aur Kafir bi nahin. Qadiyaniyoon bi kalmah goh hen ahle qibla o saum o salat hajj zakat sab kay paband hen, kia musalman hen mirza ko Nabi man kar? Har woh kalmah goh musalman heh joh kufriya aqahid ka murtaqib nahin, warna kalmah goh ka kalmah motbar nahin jab taq woh kufriyat say nah choray.

Bunyadi farq doh type ka heh, Islam aur Kufr ka, hidayat o zindiqiyat ka.

Yeh Shia heh ... aur woh be Ismaili.

Janab yeh ibarat kis nay likhi? Yeh toh lagta heh kissi nay khud likh kar munaziray meh mojooda ya samiyeen say dast khat karwa kar idhar laga deeh. Woh idhar post karen joh donoon janib kay maulviyoon nay likhi thee aur dast khat hoon. Aur Deobandi munazir ka naam taq is ibarat meh nahin. Kis maulvi ka kia dawa thah aur deobandi ka kia jawabi dawah thah ... phir kuch pata lagay. Warna Deobandiyoon nay is ko utha kar kehna heh dekho kesay faradiyeh hen. Esay mamulaat meh ihtiyat karni chahyeh. Hamari harqatoon say Ahle Sunnat kay waqaar ko anch nahin aani chahyeh. Hamari ghaltiyoon ko logh hamaray mazhab o maslak ki gumrahi bana kar pesh kartay hen ya phir character assissinate kartay hen.

Kitaben net per hen doond lenh ...

Video ... kohi recording ... ??

Sayyidi Ala Hazrat alayhi rehma nay ba qaida ek kitabcha likha jis meh janab Abu Talib kay Islam qabool karnay ko ghalat sabat keeya heh.

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. [Continued ...]

Wesay shaytaani baqwas kar rahay ho.

Yeh jhoot nahin makr yehni khoofiya tadbeer par ibarat mushtamal heh, joh is ayaat kay mutabiq heh: 3:54 And (the unbelievers) plotted and planned, and Allah too planned, and the best of planners is Allah. Hazrat Maulana Umar Ucharvi rahimullah nay Allah ka tadbeer istimal karnay ka zikr farmaya heh. Joh tadbeer ko kizb kahay parlay darjay ka jahil aur anparh heh.

...

Allah ta'ala aap ko jaza e khair deh, ameen. Aap agar zeroori samjen toh muftiyan e kiraam say rujooh kar lenh joh jawab denh mujjay bi ba khabr kar denh. Ayaat 5:33 kay mutaliq Tafsir Jalalayn paren us meh kuch zikr heh.

Qayas keeya thah, fiqah ki kohi kitab nahin pari, sirf bunyadi ilm heh. Aaj say kohi 10 saal pehlay Fatwah Razaviwiyyah ki chand jilden pareen theen. Sar'ri tor par Quran o Hadith meh aghva ki kohi sazza nahin aahi sirf implicit dalahil ki bunyad par sazza mawt lazam aati heh. Musalman kee kohi cheez chori karo toh haath qata jata heh ... aurat ki aghvahi jissay aap chori keh lenh toh kohi harj nahin hoga. Aurat ki chori yeh kissi ka mobile chori honay say kitnay darja bara jurm heh aap andaza kar lenh. Quran meh zulm kee sazza ka zikr bari sakht honay ka zikr heh: "And fear a trial which will not strike those who have wronged among you exclusively, and know that Allah is severe in penalty." [Ref:8:25] Allah (subhanahu wa ta'ala) nay ek aur ayaat meh farmaya heh: “The recompense of those who wage war against Allaah and His Messenger and do mischief in the land is only that they shall be killed or crucified or their hands and their feet be cut off from opposite sides, or be exiled from the land. That is their disgrace in this world, and a great torment is theirs in the Hereafter” [Ref: 5:33] Fasad fil ard meh dakazani be aati heh, agar dakazani ki sazza jis meh sirf maal loota jata heh toh is meh mawt ki sazza ka hokam jaiz huwa toh phir kissi ki behan/beti ko aghwa karna ba darja bura heh aur is ki sazza sakht hogi. Kissi ki izzat par haath dalna maal o matal lootnay say ziyada bura heh jab chotay jurm ki sazza mawt haath pahoon qatna aur saleeb par charwana heh toh phir joh is say ba-darja bura heh us ki sazza mawt hogi.

Joh musalman aurat ko cherta heh us kay khilaaf qatal kee wa'eed (threat) Quran meh aur joh aghwa kar leh jahay musalman aurat ko qayasan keh raha hoon, esay ko qaazi kee taraf say mawt ki sazza hogi.

Do-pehar yehni midday, saya nahin hota keun kay dopehar kay waqt sooraj sar kay oopar hota heh. Table kay oopar pen khara kharen aur us kay uppar light shine karen ... aur note karen pen ka saya nahin hoga. Phir mashrik kee janab say light lagahen toh saya nazr ahay ga, ya maghrib kee taraf say ... Hadith meh do-pehar ka likha heh aur saya ho hee nahin sakta toh phir aya kahan say. Zil ka lafz aqs kay mafoom meh bi istimal hota heh. Jab saya ka wajood ho hee nahin sakta toh phir wazia huwa kay aqs kay mafoom meh istimal huwa ... poori tafseel, Hazrat Allama Saeed Ahmad Kazmi rahimullah alayhi ta'ala ki kitab maqalat e kazmi meh ek zill ka baab heh woh paren.