MuhammedAli

6.0 – 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 would be to invite mankind toward sinful deeds and he would continously misguide his followers until he completely leads them astray and into hell fire. 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. 6.1 – 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. 6.2 – 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).[5] 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. 6.3 – 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 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.[6] [Continued ...]

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Kitab meh kuch material ka izafa heh joh asal meh nahin thah. Yeh kissi bad-damagh ki harkat heh esay kaam mardood Wahhabi aur Deobandi kartay ahay hen magar yeh kissi bad-bakht Sunni ki harkat lagti heh.

Jab joh cheeze mojood nahin thee. Toh us par Nabi e kareem (sallallahu alayhi wa aalihi was'sallam) nay kia taleem deeh? Jis par Allah nay aur us kay Rasool nay khamooshi ikhtiyar ki us par amal kee rukhsat heh jab taq woh jaiz aur halal aur iabadat ka muraqab nah ho.

Salam alayqum, Moteram Khalil Rana baee, ek Wahhabi nay apnay forum par Maulana Abdul Hayy kay fatwajat say tahreerat pesh keen aur likha kay yeh dekho Wahhabiat kee taeed meh hen, ... khadam nay wazahat ki kay Hazrat Sunni Aalim e Deen aur Maturidi thay ... aur woh maturiddiyah kay nazdeeq zaati, qulli, haqiqi, ... kee taqseem jaiz heh. Is leyeh joh khoobiyan unoon nay Allah kee nisbat khas keen woh in mafoom meh hen na kay kissi ko mushkal kusha ya kissi meh kushkal kushahi kee sift maneh say woh Allah ho jata heh ... jistera aam Wahhabi Deobandi mantay hen. Khadam nay wazahat kee kay un kay nazriat kee tashreeh un kay maturidi background kay mutabiq kee jahay gee jistera atheist ki us kay back grund kay mutabiq. Meh nay samjaya kay, atheist kehta heh kay dawahi say mujjay araam aya toh kia yeh itiqad hoga kay Allah nay dawahi kay waseeleh say shafa bakshi, zahri heh nahin. Musalman ka kehna, bi izinillah shafa aur haqiqi shafat Allah kee taraf say kay tehat tashree hogi. Wahan par woh lajawab ho gaya. Yehni mera kehna thah kay joh banday ka back ground hoga us kay tehat tashri hogi is leyeh awal toh woh thay hee Sunni yehni Barelwi, dohim maturidi thay, jab un kay khilaf ahle sunnat say kharooj ka ilzam be sabat nahin ahle sunnat say kharooj toh door, phir un ki ibarat kesay tumaray mazhab kee taeed hen. Magar phir yaad aya shahid Deobandi huway hoon, thora shuba thah kay Deobandiyoon meh be yeh naam kissi aalim ka thah joh khaas Deobandi thah, is leyeh aap say wazahat kerwa leeh. Mujjay shuba thah kay shahid woh Ala Hazrat alayhi rehma kay khulafah meh say thay.

@Khalil RanaSahib Moteram, Maulana Abdul Hayy Lakhnavi kia Sunni thay? Inoon nay Qasim Nanotavi ki support ki thee aur bad meh radd aur khilaaf fatwah deeya thah. Yeh Maulana Abdul Hayy Lakhnavi wohi ek hee hen ya ek naam kay do banday hen? Aur in ki nisbat Ala Hazrat say kesi thee.

Aliyun wali Allah ka kalmay meh izafa keeyeh janay kay baad.

Salam alayqum, Jee baee, meh nay para thah magar aap ka irada samaj nahin aya. Ayaat meh jismani tor par mojood honay ki nafi heh.

Refuting Khariji Interpretation Of Ilah-Determining Principles And Interpreting Them According To Thirteen Essential Concepts Of Tawheed. 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.[*] 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. 0.0 – 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. 0.1 – 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. 0.2 – 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). 1.0 - Heretical Principles Of Determining An Ilah: Zia Bashir joined the IslamiMehfil and presented the following Ilah-Determining principles in Urdu[3] on which he judged if a Muslim has taken another creation as an Ilah: Below English translation of these principles is being provided but in concise compounded paragraph possible. 1.1 - 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. 1.2 - 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.[2] 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. 1.3 – 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. 2.0 - Deconstructing 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. 2.1 - Benefit And Harm Ilah-Determining 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.[4] 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. 2.2 - Understanding Benefit/Harm Ilah-Determining 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). 2.3 – Interpreting The Ilah-Determining 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. 2.4 – 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. 3.0 – Benefit And Harm Ilah-Determining 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] “And if Allah touches you with harm, none can remove it but He, and if He touches you with good, then He is Able to do all things.” [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. 3.1 – 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/Deities – 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 Gods/Deities – 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-Deities 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. 3.2 – The Quran Supported Ilah-Determining Principle Of Benefit And Harm: As it was established in the previous section that the verses are about idol-Deities of polytheists therefore the principle should be inclusive of all details: ‘To believe a idol/being is worthy of worship 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 leveled 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 worthy of worship 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. 4.0 – Ilah-Determining 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). 4.1 – 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. 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.’ 4.3 – 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. 4.4 - 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. 4.5 - Harmonizing Every Difficulty/Hardship Ilah-Determining 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). 5.0 – 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.’ 5.1 - Explaining The Verse Of Adversity In Light Of Quran: Polytheists said to Prophet (sallallahu alayhi wa aalihi was’sallam) due to his criticism of their deities: "We say nothing but that (perhaps) some of our gods 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] They also demanded that Prophet (sallallahu alayhi wa aalihi was’sallam) compromise Tawheed and take the Idols as partners of Allah (subhanahu wa ta’ala). Also the Arab polytheists believed Allah (subhanahu wa ta’ala) is the Supreme Deity, a Deity above their Deities as such Allah (subhanahu wa ta’ala) instructs Prophet (sallallahu alayhi wa aalihi was’sallam) to enquire from polytheists: “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 Allah (subhanahu wa ta’ala) also stated: “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] Alhasil, the polytheists believed their deities had the ability to inflict harm and put people in difficulties/hardships and Allah (subhanahu wa ta’ala) states; their deities are unable to save their devotees from adversity/hardship and harm. This establishes that Allah (subhanahu wa ta’ala) is stating in Quran; none from the Ilah of polytheists can alleviate any hardship/difficulty. The Ilah-idols of polytheists are unable to do anything nor could they benefit or harm themselves, nor they had power to move a affliction from one to another. Note, even though Prophet Isa (alayhis salaam) was/is believed to be a deity but he is recorded to have healed the blind, lepers, raised the dead, and breathed life into bird figurines. This establishes the inability to remove hardship/difficulty in the verses was not regarding humans but regarding the Ilah-Idols. Therefore the Ilah-Determining principle should not be general but specific to Ilah-idols or Ilah-beings. 5.2 – Quran Supported Ilah-Determining Principle Of Alleviating Hardship/Difficulty: It was established in previous sections that Ilah-Idols of polytheists were unable to help and remove adversity from anyone and verses were connected to the Ilah-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.” Note, if the principle is read as, to believe an idol/being is an Ilah and is able to alleviate every, or few, or one, or any hardship/difficulty, then bi-Ghayr Iznillah and bi-Iznillah attachments will not change the ruling of creation being elevated to status of an Ilah. 5.3 – Concluding Alleviating Hardship/Difficulty Ilah-Determining Principle: The polytheists believed their inanimate Ilah-Idols had the ability to remove hardships and inflict harm upon those who displease them. Allah (subhanahu wa ta’ala) states He alone removes difficulties as an Ilah. This was not to negate the human ability to alleviate hardships/difficulties to negate the abilities of idols of polytheists. Also Allah (subhanahu wa ta’ala) affirmed the ability to alleviate hardships/difficulties. 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. Hence if anyone is made partner in anyone of the thirteen components then such a being would be elevated to status of an Ilah. Considering all these details, the Ilah-Determining principle has been corrected. [Continued ...]

Yeh heh musalmanoon ko marnay walay Khariji Kafiroon ki asliyat.

Zia Bashir Sahib kee Khariji'at kee bey-pardgi kay leyeh mazeed article: Refuting The Khariji Interpretation Of Ilah-Determining Principles And Interpreting Them According To Islamic Concepts Of Tawheed.

... Still refining ...

^ Jazak Allah Khair.

Is ka poora reference denh kitab ka nam bi saath.

Daesh Wahhabiat ki shakh heh ... pehla Khariji giro sar mundanay wala aur mojooda dawr kay Khariji lambay baloon walay hen, donoon Khariji aur Kafir giro hen. In lambay baloon waloon par wohi hadith daleel hen joh ganjay kharijiyoon kay Kafir honay par aur un kay qatal karnay par hen. In Kafiroon ko pakr kar totay totay karna chahyeh aariyoon kay saath ... pehlay in kay pahoon aariyoon kay saath qatay jahen phir gutnay ,,, phir haath ... phir bazoo ... kissi Wahhabi kay oopar kohi reham nahin karna chahyeh ... saroon ka ilaaj Allah kay Nabi nay qatal bataya heh. In kay tamam mard joh balagh hoon Islam kee dawat deni chahyeh aur joh qabool karen un ki tarbiyat aur bachoon kee tarbiyat khud karni chahyeh ... aur joh Islam qabool nah karen in ko zalimana tareekoon say marna chahyeh ...

In logoon ki waja say musalman Islam say nafrat karnay lagen gay aur joh tabka abhi thora secular heh aur joh khud deen say door rahay aur ulad kee tarbiyat nah kee ... un ki majority murtad ho jahay gee. Islam aur musalman kee tabahi ka basit hen yeh logh. Mera andaza heh kay agar Pakistan meh Christian missionaries ko free hand deeya jahay jistera Algeria meh Jehovah's Witnesses ko deeya gaya heh toh jistera Algeria ko 25% say zahid kee abadi murtad ho gahi heh istera Pakistan ki bi ho jahay gee. Algeria jis meh Christian nah honay kay barabar thay 30 saal kay mehnat kay baad un ki abadi abh 25% say zahid heh aur 95% percent joh Christian hen woh Musalman thay. Logh apnay aap ko doka detay hen kay Islam tezi say pehal raha heh, yeh bilqul jhoot heh, Christianity tezi say phel rahi heh. South Korea Budhist mulk tha abh is ki abadi meh 30% Christian hen. Iraq jis meh Christian 5% thay 2001 say pehlay, abh us ki abadi meh Christian 10/11% kay qareeb hen. YouTube par meh nay Christian program dekha joh Pakistan meh ho raha heh ... wahan par stage par 'musalman' larkay, larkiyan, mard, auraten, 'Jesus Lord of Lords' ko pukar rahi hen ... abhi logh loot gaseet mar quttai ki waja say musalman hen, jab goverment thori favorable huwi ya nawaz sharif waghera ko kissi nay dollars deeyeh toh woh qanoon bana deh ga kay har kissi ko apna mazhab chunnay ki ijazat heh aur yeh insaani hakoom meh dakhal heh ... phir America ki taraf say dollar bi aahen gay taqay is qanoon par bil khasoos amal ho ... NGO's be baneh gay taqay murtadoon ko support aur hasb e zeroorat mulk chornay aur security be millay ... Islam ki tabai aur barbadi in zalim Khariji Kafiroon ki wajah say hogi. Kuen kay zulm karnay waloon aur saffak aur barbariat ki news sun sun kar logoon ko pehlay to musalman say aur phir ISLAM say nafrat ho jahay gee. Islam phela aur bachay ga toh piyar aur muhabbat narmi aur charity say bachay ga ... sakhti, gali galoch, bomb damakoon ka nateeja Allah nay Quran meh biyaan farmaya heh: "So by mercy from Allah you were lenient with them. And if you had been rude and harsh in heart they would have disbanded from about you. So pardon them and ask forgiveness for them and consult them in the matter. And when you have decided, then rely upon Allah . Indeed, Allah loves those who rely [upon Him]." [Ref: 3:159]

Ham musalman Ilah ko but khanay ka sanam samajtay nahin Tabi ham musalman Ilah kay samnay ham sar rakhtay nahin Wahhabi Mujassima hen woh, jin ka Hindu say yarana heh Jin ka Ilah mujassim, dil Mujassim Ilah ka ibadat khana heh. Keren Ilah ki simt sabat aale Hindu say un ka yarana heh Hindu ka sanam moon samnay Wahhabi Ilah ka asman pay ana jana heh. O Mujassimi tummeh Musalman nay sach aur haq batana heh Nahin woh musalman jis kay Ilah ki simt aur tha-kana heh.

Wahhabi Ka Hindu Ban Kar Ahle Islam Kay Khilaf Joh Poem Likhi Us Ka Jawab: Ek hee Ilah kee pooja ham donoon kertay nahin, Tum toh apnay Ilahoon ka shumar rakhtay nahin, Shirk Khuda kee khudahi meh kisi ko Shareek tehrana Ek Ilah ko, Ilah hee Ilah, sath man bap bachay tehrana Ek Ilah kay siwa ham kissi ko Ilah mantay nahin Buray Kafir tum is Tawheed ko keun samajtay nahin, Phir sabat huwa na-haq tera shirk ka ilzam lagana Kesay haq ho sakta heh, Kafir ka musalman ko Kafir tehrana Array Wahhabi kesa Hindu say tera ajab yarana heh Tera kam Kafir ban kay musalman ko Kaffir Tehrana heh

subhanAllah! Allah ta'ala aap ko kamil imaan naseeb karay ameen.

Salam alayqum, ...

Khadam nay English Ahle Islam kay asool o zawabat kay mutabiq likha heh kay Ilah ka tayyun kesay keeya jahay ga. Zia Bashir Sahib aap nay buri misaal qaim ki aap nay bila waja ghaybat apna leeh halanh kay aap kay leyeh behtr yeh hota kay aap Ahle Islam kay asool o zawabat ko apna letay aur haq ko qabool kar kay ahle islam o sunnat o haq kay saath ho jatay magar aap nay ghaybat apna kar apni gumrahi ko pasand keeya aur us'see ko ghalat jantay huway be nah chora aur qaim rahay. Halan kay aap ka dawa thah kay aap Sunni thay joh bad mazhab huway magar joh aap kay ihtiraz thay un say joh zahir thah kay aap us deewar kay qareeb say be nahin guzray hoon gay jis par Ahle Sunnat likha heh Ahle Sunnat say hona toh muhaal janta hoon aap kay leyeh. Aap kay jhoot ko agar meh manta toh shahid nah likhta magar keun kay mujjay ilm thah aur heh aap kabi Sunni nahin thay is waja say aap kay leyeh yeh likha heh: Ilah-Determining Principles Indicate How A Creation Can Be Elevated To Status Of Ilah.

For Full Article Please Visit Following: Ilah-Determining Principles Indicate How A Creation Can Be Elevated To Status Of Ilah. 3.0 - Fundamental Way A Creation Is Taken As An Ilah: (i) To believe a creation is an Ilah-partner with Allah (subhanahu wa ta’ala) or the Ilah then the creation has been elevated to status of an Ilah-partner with Allah (subhanahu wa ta’ala). (ii) To believe a creation has the right to be worshipped is to elevate the creation to status of an Ilah-partner with Allah (subhanahu wa ta’ala). (iii) To worship a creation, with intention of worship, without believing one being worshipped is an Ilah, is taking the being to be an Ilah-partner with Allah (subhanahu wa ta’ala). 3.1 – Deriving Ilah-Determining Principles From Thirteen Concepts: (i) To believe one is wajib ul wujood (i.e. existence is essential), or the being possesses certain actions/attributes or all attributes/actions according to understanding 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), ghayr 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), akmal (i.e. perfect), mustaqil (i.e. independent), is elevating the creation to status of an Ilah-partner with Allah (subhanahu wa ta’ala). (ii) To believe a creation can benefit/harm, or remove hardship, or has power to utilize means in creation, or grants and distributes sustenance, or grants male/female children, or manages affairs of creation, or gives life to the dead, or sends rain from clouds, or has power over ma teht al asbab[10] (i.e. according to natural means) / ma fawq al asbab (i.e. according to supernatural means) as an Ilah-partner with Allah (subhanahu wa ta’ala) is taking the being to be an Ilah-partner with Allah (subhanahu wa ta’ala). (iii) To believe a creation possessing 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) attributes/actions no longer requires permission from Allah (subhanahu wa ta’ala) to utilize his attributes/actions, or to make use of what is provided in creation, and engages in ma teht al asbab and ma fawq al asbab without requiring permission from Allah (subhanahu wa ta’ala) is elevating the creation to status of being an Ilah besides Allah (subhanahu wa ta’ala). (iv) To believe a creation possessed all attributes/actions in according to understanding 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), but now has become equal to Allah (subhanahu wa ta’ala) in his one or more or all attributes/actions, or has been elevated to status of an Ilah by Allah (subhanahu wa ta’ala) is elevating the creation to status of Ilah-partner of Allah (subhanahu wa ta’ala). (v) To believe a creation possessing 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) attributes/actions can provide ma teht al asbab and ma fawq al asbab type of harm/benefit without permission and granting of Allah (subhanahu wa ta’ala) is elevating the creation to status of being god partner to Allah (subhanahu wa ta’ala). (vi) To believe a creation possessing 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) qualities can provide ma fawq al asbab (i.e. according to supernatural means) type of harm/benefit without permission and granting of Allah (subhanahu wa ta’ala) is elevating the creation to status of being god partner to Allah (subhanahu wa ta’ala).

Introduction: Recently [on 09 Nov 2014 - 5:55 PM] a heretic with the name of Zia Bashir created a thread on IslamiMehfil forum titled; 'Honorable Prophet Muhammad’s Invitation To Tawheed And Shirk Of Arabs.', which you can read, here. Brother Zia Bashir basically presented the following principles to indicate how a Ilah is made – which will be presented in my own words: ‘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.’ In response myself and other Muslims responded to him pointing out faults and incompatibility of his principles with teaching of Quran/Hadith. It became apparent to Muslims engaged in discussion with him that he does not understand the concepts of Islam which explain Tawheed/Shirk. Hence it was realized there is need for Islamic principles which should indicate how a creation is elevated to status of an Ilah. This effort is to fill the void felt during the discussion. Continuing, just when the tide turned against him and faults of his principles became apparent to him and strength of Islamic arguments forced him to retreat toward the principles of Muslims, he quit. 1.0 - Linguistic Meaning Of The Word Ilah And Its Usage In Quran: Word Ilah commonly is translated to mean God but the actual meaning derived considering its root is; one deserving of worship (i.e. Mabud). Its equivalent singular ‘Ilahan’ and plural ‘Aalihatun’ have been used as synonyms for idols/idol. The evidence of this is when nation of Prophet Musa (alayhis salaam) reached a certain group of people who worshipped idols, they demanded Prophet Musa (alayhis salaam) create for them an Ilah (i.e. an idol to) which they can devout their acts of worship.[1] Also the word Ilah is synonym for Rabb (i.e. Sustainer) and Khaliq (i.e. Creator).[2] 1.1 - Reasons Why Polytheists Took Idols As Ilah: The polytheists believed their idols have the power to benefit/harm and that they have the power to intercede and will intercede for them to Allah (subhanahu wa ta’ala) on the day of judgment.[3] On basis of this belief they believed their idol can be taken as an Ilah in meaning of; deserving worship. This establishes polytheists had certain belief on basis of which they believed their idols are worthy of worship.[4] In the belief of polytheists Ilah is encompassed by certain attributes and as a result they took the idols as objects of worship. Hence Ilah is not just one that is worshipped but one that possesses certain traits due to which it is worshipped. 1.2 - Understanding Why The Muslims Take Allah (subhanahu wa ta’ala) as Ilah: According to some scholars the name ‘Allah’ is derivative of Al-Ilah (i.e. the God) and Allah (subhanahu wa ta’ala) is possessor of [ninety-nine] beautiful names and attributes. [5] Hence comprehensively Al-Ilah is inclusive of all ninety-nine names and attributes of Allah (subhanahu wa ta’ala) not just, Rabb and Khaliq. If the name ‘Allah’ is not derived from the word Al-Ilah as some scholars have stated even then the true Ilah must be associated with ninety-nine names and attributes. As Muslims we believe Allah (subhanahu wa ta’ala) is the Creator (i.e. Al Khaliq), the Evolver (i.e. Al Bari), and the Provider (i.e. Ar-Razzaq), and the Life-Giver (i.e. Al Mu’hayi), and the One (i.e. Al Ahad) … all the ninety-nine attributes. Belief in names and attributes of Allah (subhanahu wa ta’ala) is essentially connected with believing in Him as an Ilah. We believe Allah (subhanahu wa ta’ala) to be our Ilah and we ascribe all beautiful names/attributes to Him. Therefore true Ilah is not just Mabud (i.e. one deserving of worship) but possessor of all attributes/names established for Allah (subhanahu wa ta’ala). Due to Allah (subhanahu wa ta’ala) having mentioned attributes/names we have accepted Allah (subhanahu wa ta’ala) is deserving of worship and believe it is proper to direct acts of worship to Allah (subhanahu wa ta’ala). Hence the linguistic meaning of Ilah is to be applied in the strict sense. But considering the fact; belief [n possesses x attributes is able to harm/benefit …] must exist before appointing of an Ilah therefore [such] beliefs are fundamental part of appointing an Ilah.[6] Would anyone take a potato to be their Ilah? Or take their fridge as their Ilah? Certainly not because a person understands they do not possess godly qualities and cannot benefit or harm. Alhasil, Ilah is taken when it is believed the one taken as Ilah has ability to hear/see, is able to harm/benefit and an intelligent being will not take a creation to be Ilah if one does not expect any harm/benefit. Hence naturally if one is worshipped then belief of Ilah must pre-exist in the heart of worshipper.[7] 1.3 - Comprehensive Meaning Of Word Ilah: It is important to note; the word Ilah is encompassed by the attributes/actions and it on basis of these attributes/actions an Ilah is taken. Hence linguistic meaning is applicable on every usage but attributes/actions which force a believer to choose Allah (subhanahu wa ta’ala) as his Ilah are inclusive in the meaning of Ilah.[8] Therefore in Islam the Ilah cannot be separated from His attributes/actions. Allah (subhanahu wa ta’ala) is Ilah with all of His attributes and actions. Also the Ilah of polytheists are Ilah with the attributes and actions which polytheists attributed to them. 2.0 – Thirteen Concepts Which Explain Attributes And Actions Of Allah (subhanahu wa ta’ala): Allah (subhanahu wa ta’ala) is Wajib Ul Wujud and the being of Allah (subhanahu wa ta’ala) and all attributes, actions of Allah (subhanahu wa ta’ala) are to be understood in meaning 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), ghayr 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), akmal (i.e. perfect), mustaqil (i.e. independent). If any attribute or action of any creation is understood according to these then the creation is elevated to status of god and has been made partner with Allah (subhanahu wa ta’ala) as a god. 2.1 – Explaining Some Concepts From Thirteen To Facilitate Better Understanding: When the Qull (i.e. total) is applied to Allah’s (subhanahu wa ta’ala) owner-ship then Allah (subhanahu wa ta’ala) is Malik (i.e. Owner) of all creation, in other words His Malikiyyah (i.e. owner-ship) of all creation. When it is applied to His hearing it means Allah (subhanahu wa ta’ala) hears everything and when it is applied to His Seeing it means He See’s everything. When it is connected with His Rubbubiyyah (i.e. Sustainer-ship, Provider-Ship) it means He is sustainer and provider of all creation. When Zaati (i.e. personal) is applied to Allah’s (subhanahu wa ta’ala) ownership then Allah (subhanahu wa ta’ala) is believed to be Malik by His own-self.[9] When Zaati is applied to His Hearing it means ability of Allah (subhanahu wa ta’ala) hearing is His own and non-other has given Him the power to hear. When it is applied to His seeing it means He See’s by His own self and none has given Him the ability to see. When it applied to His Lordship/Sustainer-Ship then it means Allah (subhanahu wa ta’ala) is Rabb by His self and His act of sustaining is His own. When Azli is applied to ownership of Allah (subhanahu wa ta’ala) it means He was/is Malik from eternity. When it applies to His Hearing it means Allah (subhanahu wa ta’ala) was Hearing from eternity and when it is applied to His Seeing then it means Allah (subhanahu wa ta’ala) seeing from eternity. When it is applied to Rubbubiyyah of Allah (subhanahu wa ta’ala) it means He had the ability to provide/sustain from eternity. 3.0 - Fundamental Way A Creation Is Taken As An Ilah: (i) To believe a creation is an Ilah-partner with Allah (subhanahu wa ta’ala) or the Ilah then the creation has been elevated to status of an Ilah-partner with Allah (subhanahu wa ta’ala). (ii) To believe a creation has the right to be worshipped is to elevate the creation to status of an Ilah-partner with Allah (subhanahu wa ta’ala). (iii) To worship a creation, with intention of worship, without believing one being worshipped is an Ilah, is taking the being to be an Ilah-partner with Allah (subhanahu wa ta’ala). 3.1 – Deriving Ilah-Determining Principles From Thirteen Concepts: (i) To believe one is wajib ul wujood (i.e. existence is essential), or the being possesses certain actions/attributes or all attributes/actions according to understanding 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), ghayr 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), akmal (i.e. perfect), mustaqil (i.e. independent), is elevating the creation to status of an Ilah-partner with Allah (subhanahu wa ta’ala). (ii) To believe a creation can benefit/harm, or remove hardship, or has power to utilize means in creation, or grants and distributes sustenance, or grants male/female children, or manages affairs of creation, or gives life to the dead, or sends rain from clouds, or has power over ma teht al asbab[10] (i.e. according to natural means) / ma fawq al asbab (i.e. according to supernatural means) as an Ilah-partner with Allah (subhanahu wa ta’ala) is taking the being to be an Ilah-partner with Allah (subhanahu wa ta’ala). (iii) To believe a creation possessing 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) attributes/actions no longer requires permission from Allah (subhanahu wa ta’ala) to utilize his attributes/actions, or to make use of what is provided in creation, and engages in ma teht al asbab and ma fawq al asbab without requiring permission from Allah (subhanahu wa ta’ala) is elevating the creation to status of being an Ilah besides Allah (subhanahu wa ta’ala). (iv) To believe a creation possessed all attributes/actions in according to understanding 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), but now has become equal to Allah (subhanahu wa ta’ala) in his one or more or all attributes/actions, or has been elevated to status of an Ilah by Allah (subhanahu wa ta’ala) is elevating the creation to status of Ilah-partner of Allah (subhanahu wa ta’ala). (v) To believe a creation possessing 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) attributes/actions can provide ma teht al asbab and ma fawq al asbab type of harm/benefit without permission and granting of Allah (subhanahu wa ta’ala) is elevating the creation to status of being god partner to Allah (subhanahu wa ta’ala). (vi) To believe a creation possessing 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) qualities can provide ma fawq al asbab (i.e. according to supernatural means) type of harm/benefit without permission and granting of Allah (subhanahu wa ta’ala) is elevating the creation to status of being god partner to Allah (subhanahu wa ta’ala). 4.0 – Guide To Interpreting The Six Principles: The following principle should be used to understand and expand six principles stated in 3.1. Thumb rule is, if one, or more, or all concepts, from the thirteen mentioned, are attributed to a creation’s Zaat (i.e. being), or Sift (i.e. attribute) or some/all Sifaat (i.e. attributes), or Fehl (i.e. action) or some/all Afaal (i.e. actions), then creation is made Ilah-partner of Allah (subhanahu wa ta’ala). 4.1 – Explaining The Thumb Rule: Najd says: Zahid can hear by his own self (i.e. Zaati) and Allah (subhanahu wa ta’ala) did not give him the ability to hear. Najd has attributed Zaati hearing to Zahid, therefore Najd has affirmed one concept from thirteen, for one attribute, and hence he elevated the Zahid to status of Ilah. Najd says: Zahid can hear by his own self (i.e. Zaati) and Allah (subhanahu wa ta’ala) did not give him the ability to hear and Zahid can hear absolutely everything (i.e. Qulli). This time Najd has affirmed Zaati and Qulli concepts for one attribute (i.e. hearing) of Zahid hence he has elevated Zahid to status of Ilah. Thumb rule is; if one or more concepts are attached to a attribute/action, or one concept but one or more attributes/actions are connected then creation is elevated to status of Ilah. 4.2 – An Important Note For The Students Of Knowledge: Please note, mentioned six principles in 3.1 are just a guide to understanding the principles of Islam regarding Shirk. These principles do not cover every aspect of major Shirk therefore Muslims dedicated to learning should explore the thirteen concepts in light of section 4.0 and 4.1 in order to unlock more principles. In section 3.1 Zaat (i.e. being) aspect of Tawheed/Shirk is not brought into the principles.[11] If I had done so the principles would have become excessively complex and difficult for the readers to understand. Hence readers can expand on the Tawheed/Shirk of Zaat using section 4.0. 5.0 - Interpreting 1st Ilah-Determining Principle To Demonstrate Methodology Of Interpretation: (i) To believe Zahid is Wajib Ul Wujud is elevating the creation to status of an Ilah-partner with Allah (subhanahu wa ta’ala). (ii) To believe Zahid possesses Zaati attributes/actions is elevating the creation to status of an Ilah-partner with Allah (subhanahu wa ta’ala). (iii) To believe Zahid possesses Qulli attributes/actions is elevating the creation to status of an Ilah-partner with Allah (subhanahu wa ta’ala). (iv) To believe Zahid possesses Azli attributes/actions is elevating the creation to status of an Ilah-partner with Allah (subhanahu wa ta’ala). (v) To believe Zahid possesses Haqiqi attributes/actions is elevating the creation to status of an Ilah-partner with Allah (subhanahu wa ta’ala). (vi) To believe Zahid possesses bi-Ghayr Izni attributes/actions is elevating the creation to status of an Ilah-partner with Allah (subhanahu wa ta’ala). (vii) To believe Zahid possesses Ghayr Muntahai attributes/actions is elevating the creation to status of an Ilah-partner with Allah (subhanahu wa ta’ala). (viii) To believe Zahid possesses Ghayr Makhlooq attributes/actions is elevating the creation to status of an Ilah-partner with Allah (subhanahu wa ta’ala). (ix) To believe Zahid possesses Muhaal Al fana attributes/actions is elevating the creation to status of an Ilah-partner with Allah (subhanahu wa ta’ala). (x) To believe Zahid possesses bi-Ghayr Misl attributes/actions is elevating the creation to status of an Ilah-partner with Allah (subhanahu wa ta’ala). (xi) To believe Zahid possesses Khaliqi attributes/actions is elevating the creation to status of an Ilah-partner with Allah (subhanahu wa ta’ala). (xii) To believe Zahid possesses Akmal attributes/actions is elevating the creation to status of an Ilah-partner with Allah (subhanahu wa ta’ala). (xiii) To believe Zahid possesses Mustaqil attributes/actions is elevating the creation to status of an Ilah-partner with Allah (subhanahu wa ta’ala). 5.1 – Explaining Various Interpretations Of 1st Ilah-Determining Principle: Here some difficult to grasp aspects will be explained to clarify them and in order to demonstrate how they are to be understood. The first interpretation of first Ilah-Determining principle is: To believe Zahid is Wajib Ul Wujud is elevating the creation to status of an Ilah-partner with Allah (subhanahu wa ta’ala). It is interpreted as: Zahid’s Zaat (i.e. being), Sifaat (i.e. attributes), Afaal (i.e. actions) are absolutely/fundamentally necessary, non-existence is impossible and to believe this is to elevate Zahid to status of Ilah because Allah (subhanahu wa ta’ala) is alone Wajib Ul Wujud and apart from his existence everything and their attributes and their action can/cannot exist. The ninth interpretation of first Ilah-Determining principle is: To believe Zahid possesses Muhaal Al Fana attributes/actions is elevating the creation to status of an Ilah-partner with Allah (subhanahu wa ta’ala). Firstly, one whose attributes/actions are Muhaal Al Fana then automatically his Zaat is also Muhaal Al Fana because the attributes/actions cannot exist without the Zaat. If Zaat can be annihilated/destroyed then attributes/actions will also be destroyed/annihilated hence Zaat of one possessing Muhaal Al Fana attributes/actions must be Muhaal Al Fana. Secondly, To believe Zahid’s abilities of hearing/seeing and his action of walking/talking cannot be annihilated/destroyed [to put is simply – to eliminate their existence from creation] is elevating Zahid to status of Ilah because only attributes/actions of Allah (subhanahu wa ta’ala) are impossible to annihilate/destroy along His Zaat everything else beside Him can be removed from state of existence into state of non-existence. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi. Footnote: - [1] “We took the Children of Israel (with safety) across the sea. They came upon a people devoted entirely to some idols they had. They said: "O Moses, design for us like unto the gods they have." He said: "Surely you’re a people without knowledge.” [Ref: 7:138] - [2] In the following verse words Ilah and Rabb have been used interchangeably: “Say, "I am only a man like you, to whom has been revealed that your Ilah is One Ilah. So whoever would hope for the meeting with his Rabb - let him do righteous work and not associate in the worship of his Rabb anyone.” [Ref: 18:110] Following verse uses the word Ilah in context of creating and harm/benefit: “Yet they have taken besides Him other gods (i.e. alihah) 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] - [3] “Is not Allah enough for his Servant? But they try to frighten thee with other (gods) besides Him! for such as Allah leaves to stray, there can be no guide.” [Ref: 39:36] "We say nothing but that (perhaps) some of our gods 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] “And they have taken gods besides Allah that they might give them honor, power and glory.” [Ref: 19:81] "We only worship them so that they may bring us closer to Allah." [Ref: 39: 3] - [4] Alhasil, belief precedes the act of appointing Deity and engaging in worship. - [5] “And (all) the Most beautiful names belong to Allah , so call on Him by them, and leave the company of those who belie or deny (or utter impious speech against) His names. They will be requited for what they used to do.“ [Ref: 7:180] - [6] n possesses x, y, z attributes as well as ability to harm/benefit … hence Zahid decides n deserves worship therefore Zahid takes n as a Deity/Ilah in other words Mabud. - [7] Fiqhi verdict is stated in 3.0, principle 3, on the basis of Hadith; actions are determined according to intentions incase the belief of Ilah does not exist for what ever freak of nature reason but y has the intention of worshiping a creation. - [8] Quran is testimony to how Arabic words have evolved due to revelation of Quranic verses. Countless words in Arabic have evolved to mean something specific. In Arabic the word ‘Qibla’ means ‘direction’. The word ‘Qibla’ is used in context of facing Masjid Al Haram in prayer and as a result Muslims associate the word Qibla with direction which indicates Kabah. The word ‘Salah’ is used in meaning of ‘Dua’ (i.e. supplication) but now it has is associated with five daily prayers. Alhasil, linguistic meaning remain part of the Shar’ri meaning but depending on for whom the word is used and what context the word is used the meaning evolves. The implication here is; word Ilah linguistically means Mabud but its usage for Allah (subhanahu wa ta’ala) adds to its linguistic meaning. Therefore the names and attributes of Allah (subhanahu wa ta’ala) become part of Shar’ri meaning of Ilah. - [9] Creation of Allah (subhanahu wa ta’ala) is made Malik (i.e. owner) of various objects by Allah (subhanahu wa ta’ala) via means He has created. Allah (subhanahu wa ta’ala) is the Malik (i.e. Owner) by His own-self meaning none has made Him Malik over creation. He was the Creator and is the Owner of what He created. - [10] Ma teht al asbab are – cure through use of medicine, strength through eating food, quenching of thirst with water, burning with fire, cutting with sharp instrument, light with bulb, walking with legs, lifting wit hands … in all these the; cure, strength, satisfying thirst, burning, cutting, light, walking, lifting is done with means available and not supernatural means. Ma fawq al asbab are actions - such as raising the dead, bringing rain from clouds, breathing life into clay bird figures, healing the blind instantly, splitting the moon, turning the staff into snake, bringing water out of fingers, growing trees from ash of seeds, rising the sun from the place of it’s setting. - [11] In section 5.1 Zaat aspect of Muhaal Al Fana has been discussed as a separate point even though it was not part of the first Ilah-Determining principle nor part of ninth interpretation. So you can certainly expand on this aspect to further your understanding of Tawheed with your private study.

Junaid Jamshed ki gustakhi sar'ri nahin is leyeh is ki sazza mawt nahin. Magar is ko koray zeroor lagnay chahyeh 10 aur 80 kay darmiyan. Har gunnah ki mafi heh aur har jurm ki sazza mafi nahin. Jahan taq toba ka talluq heh woh gunah ki mafi say heh aur woh Allah ki qudrat meh heh maf karay ya nah. Toheen tanqees e risalat jurm heh jis ki toba be lazam heh aur jurm ki sazza be ... toba say jurm maf nahin hota. Sunni brothers say guzarish heh kay Wahhabiyoon / Deobandiyoon ko masail ki wazahat keeya karen taqay woh Sunni hoon. Aap un ko uneeh kay maulviyoon ki kitaboon kay reference detay hen ... un ko phir sunni honay ki kia zeroorat. Ahle Sunnat kay nazriat ko phehlahen ... wazahat karen keun Ahle Sunnat ki position sachi heh... Wahhabi ko Wahabi kay maulvi ka dekha kar tummeh kia faida hoga. Agar ham apnay mowaqif kee wazahat karen gay achay tareekay say toh hammeh ... kissi ghair ko taheed meh quote knahin karna paray ga.

Gangohi falsifah kay mutabiq, Allah ka roop bashri ka imqaan ka mana heh kay Allah lebas e bashri Allah ka zahoor qudrat e tehat e bari ta'ala heh han wuqu nah hoga. keun kay Allah har cheez par qadir heh. Nanotavi philosophy, awal mana Tawheed samaj lena chahyeh taqay feham jawab meh dikkat nah ho, anparh jahil aur gawaar aur sharab noshi awaam ka khiyaal heh kay Tawheed ka mana heh kay Allah kee zaat sifaat afaal meh kohi shareek nahin, magar ahle ilm hazraat par wazia hoga kay apnay jesa na honay meh bizzaat kuch fazeelat nahin. Han agar Tawheed kay ko osaaf e mada say nah karar deeya jahay aur maqam e khudahi ko Tawheed kay leyeh lazam nah tehraya jahay toh phir Tawheed ba mana akela jis ki zaat o sfiat o afaal meh kohi shreek nahin darust ho sakti heh. Tawheed bamana Allah bizzaat hona heh aur baqiyoon ka Allah bil arz hona, yehni jitnay be bil arz Allah, sab Allah bil zaat kay faiz yafta, is mafoom meh tawheed ko samajnay say Allah kee shaan par nuqs be nah hoga, aur agar Allah kay saath aur Allah maan leeya jahay toh Tawheed meh kohi farq nahin paray ga.