MuhammedAli

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

Salam alayqum, Meri behan, agar aap insaniat say muraad insaanoon kee ijmahi/ittifaqi nazriat leh rahi hen toh meh essi insaniat ka qail nahin hoon keun kay insaniat meh joh Islam meh jaiz woh ghalat heh aur joh ghalat heh woh theek heh. Aur agar aap insaniat say murad logoon ka achay tareekay say pesh ana, sach bolna, kissi ka haq nah marna, kissi par zulm nah karna, toh phir aap batahen kay aap nay Pakistan meh reh kar kitnay logoon meh essi insaniat dekhi heh? Kia joh aap kay saath huwa aur jesay aap bata rahi hen aur jesay Pakistan kay logh hen kia in meh essi insaniat aap ko nazr aati heh? Agar aati heh toh phir aap kay sawal ka jawab yeh heh kay heh aur agar nahin toh phir aap khud samaj jahen. Khadam nay joh samja heh woh yahi heh kay, Joh tehzeeb, character, tawr o tareeka, Islam ka heh wohi insaniat heh. Allah nay deen e Islam ko deen e fitrat farmaya heh, yehni insaan kee fitrat. Abh agar insaani fitrat ko insaaniat ka tehraya jahay toh phir kitnay hen jen meh Islam wali insaniat/fitrat heh? Aur deen e Islam fitrat e insaani ka hissa heh, abh aap khud andaza kar lenh kay kitnoon meh Islam heh. Meri behan deen e Islam meh, nah Insaniat, nah democracy heh yeh sab Kuffar kee ijad hen ham musalmanoon kay leyeh sab Islam heh. Jahan par musalman ko yeh zerh nahin kar saktay, ussay insaniat ka masla bana kar pesh karnay hen, insani haqooq/ human rights, yeh insaniat ko ussee waqt laya jata heh jab deen e Islam kee jarh qati ja rahi hoti heh. Tawaif nanga naach karay toh kuch be nahin ghair-islami be nahin magar insaniat kay haqooq ka hissa heh aur self expression heh magar kohi musalman ussay ghalat kahay ya dantay toh phir TV par beth kar tabasray hotay hen aur sawal hota heh maulvi saab aap nay nay itnay sakht ilfaaz bolay, dozakhi kaha darray laganay ka batya kay essee auratoon ko darray lagnay chahyeh ... kia maulvi sahib aap ka insaaniat kay khilaaf nahin? Us waqt insaaniat kee yaad aati heh logoon ko aur Shariat aur deen e Islam ka pata nahin kay joh tawaif naach rahi thee us nay kia acha amal keeya heh jis par us ka nanga nach TV par dekha rahay ho. Yeh insaaniat waniat kuch be nahin sirf deen e Islam kee jarren qatnay ka harba heh joh TV waloon nay pehlaya heh. Isaniat shaniat sab ko chor denh, musalman kay leyeh Islam heh, aur musalman ko siwa'hay islam kay kissi democracy insaniat human rights animal rights gay rights rights ka kohi tasawar nahin. Joh kuch heh woh Islam heh aur joh kuch is kay khilaf heh, Shirk, Kufr, Gumrahi heh. Joh aap ko Allah kay Quran aur Nabi kay farman say millay woh leh lenh aur joh nah millay qaan nah darren. Islam ka muhafzoon ki sirf do zimmidariyan hen ek deen e Islam ka messag pauchana aur dosra Islami state meh joh juraim hen un kee sazza dena logoon ko zabardasti amal karwana Islam kay zimmidaroon ka kaam nain. Jab kissi kay gar shaadi hoti heh toh woh dosroon ko sirf batata heh kay shadi heh aap ko dawat heh aanay kee. Jinoon nay jana hota heh woh maheena pehlay tiyar ho kar kapray khareed kar dari mooch clean shave kar kay suit boot pehan kar sun glasses laga kar - esay ban kar jatay hen jesay un ka baap enzraz thah. Joh dawat karta heh us ko batanay kay zeroorat nahin ka kia pehan kar aayeh ga balkay woh khud sab kuch karta heh. Batanay ka maqsad sirf yeh thah kay jin ko amal karna heh un ko bata deeya jahay toh kafi heh woh baqi sab kuch khud kar leta heh. Jis nay namaz parni heh woh surah Fatiha bee seekh leh ga aur wuzu be seekh leta heh kapray be paak saaf pehan leta heh. Jinnay parwa nahin taweez agar gol gol kar pilahay jahen gaseet gaseet kar masjid meh khara keeya jahay toh be namaz nah paray ga. Deen par amal karnay waloon ko batana kafi hota heh aur baqiyoon ko lakh bataho nahin kuch karen gay. Islami qanoon ko doh hissoon meh taqseem keeya ja sakta heh, civil law, aur personel law. Civil law ka talluq juraim say heh joh state kee responsibility heh agar aap kohi civil islami qanoon toren toh us kee sazza millay gee state kee taraf say. Personal Law, yehni namaz, roza, hajj, aap nah karen is par aap ko state kee taraf say kohi sazza nahin millay gee, agay qayamat kay din litrawl hogi. Islam kay zummedaroon ka kaam sirf message dena aur musalman ka kaam us par amal karna agar nahin karta ham manwa nahin saktay aur karwa nahin saktay. Meri behan aap baat ko samjen, agar aap kay khawand aap say naraz hen aur aap par haath uthatay hen ya aap kee saas tang karti heh aur jis kee waja say aap ko parshani hoti heh. Toh chalen, mujjay aap bata denh kay aap kay khawand kahan par rehtay hen un ka naam be bata denh aur saas ka naam be, meh in sha allah koshish karoon ga kay chand Islam kay muhaffiz un kay gar par behjoon joh jaa kar pehlay batoon say samjahen aur agar baat nah banay toh phir donoon ko gadday par betha kar jootoon ka haar pehna kar aur laatoon aur mukoon aur gali muhallay meh gaseet kar seedha karen aur un ko samjahen kay aap biwi/bahu kay saath ziyadti kee heh ham islam kay muhafiz aahay hen aap ko sirat e mustaqeem dekhanay. Magar phir yeh mat kaheeyeh ga kay aap kay khawand nay ussi gadday par aa kar aap ko talaq thama deeh heh aur wohi haar aap kay galay meh daal kar gar gahen hen. Jis khawand ko beech bazar 10 darray parren biwi mazalim kee waja say ya biwi ussay report karay sharab peeta heh aur ussay dass darray paren. Mujjay nahin lagta essi biwi ko woh mard das darray khanay kay baad das second be nikkah meh rakhay ga. Agar kohi rakhay toh phir kohi bot bara wali e kamil aur zamanay ka ghaws qutub abdal type banda hoga. Maqsad samjana yeh heh kay behan kuch batoon meh Islam kay muhafiz dakhal andaazi kar saktay hen aur kuch meh nahin. Joh aap masla bata rahi hen us meh dakhal andaazi jalti par fuel dalnay kay mutaradif heh esay maslay par Islam kay muhafiz kuch nahin kar saktay. Agar kohi Islam ka muhafiz chala jahay kissi kay gar esay maslay par toh agar kohi agay say kahay kay kia lagti heh yeh aap ki, kia rishta heh aap ka is say, aap ko kesay maloom huween yeh baten, agay say meh islam ka muhafiz hoon sula saffai karnay aya hoon. Islam kay muhafiz ko toh shahid jootay paren magar larki ko talaq ho najaiz talluqat kay ilzaam meh. Es'say masail meh Islam kay muhafizoon ki kohi dakhal andaazi behtr nahin sirf ussi halat meh behtr heh jab larkay aur larki walay Islam kay muhafiz ko munsaf banahen. Is leyeh aap ko bataya thah kay baat tarbiyat kee heh, jab tarbiyat darust nahin toh ham essay masail meh kuch nahin kar saktay sirf sabr kay advice say ya tallaq leh lenh ka advice deh saktay hen. Is say ziyada agar islam kay muhafiz karen toh phir biwi kay sar par kulhari marna heh.

salam alayqum, meray english article hen is mozoo par ... forum kay english section meh. Yeh sab ahadith is firkay par perfect fit hotay hen ahadith kee har detail fit aati heh.

Yeh Muhammad bin Abdul Wahhab ki kitab hee heh. Magar dajjal par jab girift huwi Ulamah e Islam ki toh phir us nay yeh maqr keeya. Is'see daroor as Saaniya meh takfir aur qatal e aam kay fatway hen ...

600 ka musalman nah honay ka bilqul sabat heh, kuen nay is Kafir nay yeh likha thah kay 600 pehlay say leh kar is kay waqt taq kissi ko tawheed ka ilm nahin thah ... yeh aya toh is nay Tawheed ko pehlaya ... tawheed kay baghair agar kohi musalman heh toh aap pesh kar denh.

Yeh banda kazzab aur dajjal thah ... is kee kitaboon say yahi batenh sabat hen jin ka is shaytaani kafir nay daroor as sania meh inqar keeya heh.

salam alayqum, Meri behan Islam kay muhafiz kia karen. Sari kharabi nizam aur parwarish kee heh. Jab beta/beti peda hoti heh toh engineer bananay aur actress aur actor bananay aur Doctor bananay kay khawab dekh kar un ko kuffr kay nazam par joh taleemi idharay hen wahan tarbiyat hoti heh ulaad kee, jab woh soch, fikr, zawq, shoq meh kafir ho chookay hotay hen aur deen islam say is wastay joray hen keun kay jin kay gar woh peda wo khud la ila il allah muhammadur rasoolAllah kee had taq hee musalman thay, phir esi ulaad ko Islam say aur musalman say kia muhabbat aur Islam kay ihkamat ka kia parwa. Kuch toh taleemi idharoon meh be hayyahi aur be parwahi seekh leeh jaati heh aur joh rehti heh woh TV par tawahifoon kay naach ganay dekh aur sun kar jaati rehti heh. Nateeja kia hota heh jis musalman kee sari zindgi Quran aur Hadith kee talimat ko pahoon neechay kuchalnay meh guzrti heh jab us ko ISLAM KAY MUHAFIZ batatay hen kay yeh deen kay khilaf heh aur esay karna chahyeh toh phir woh aadaati shariat e mutahira ko pahoon neechay rondnay walay kay qaan say joon nahin rengti. Us nay toh sari zindgi madhuri dixit kay naach ganay dekhay hen ussay kia lagay parda say aur woh kesay raazi ho parda karnay say. Mera matlab heh kay aadati tor par deen ki talimat ko ignore karnay wala ek daffa do daffa das daffa hujjat karnay sa badalay ga nahin. Meh Muhammed Ali apnay behan bahiyoon rishtay daroon ko agar kohi deeni advice doon ya kissi ghair shari kaam say rokoon ya sunoon kay kohi wahhabi/deobandiyoon kay saath chalta heh toh agar meh kaam par hoon toh fori kaam chor kar gar aa jata hoon aur joh advise ho us kay imaan ko bachanay kee khatir deta hoon, roti kha raha hoon toh chor chala jata hoon magar islam aur musalmanoon kay imaan kay muhafizoon ka mahak uraya jata heh kay yeh pagal heh damagh kharab ho gaya heh is ka kitaben par par kar, beta/beti is kay pass mat jaya karo yeh khud damaghi tawazoh kho betha heh aur tummeh be pagal kar deh ga. Yeh family say bahir kee baat nahin family kay andar kee baat heh. Aaj kay dawr meh Islam aur Musalman ajeeb fitrat par lot'h chukay hen jis ka Nabi e kareem sallallahu alayhi wa aalihi was'sallam nay bataya thah. Islam ko apnana aur us par amal karna jalti aag meh haath dalna barabar ho chuka heh. Balkay jalti aag meh haath dalnay kay wastay aap ko encourage keeya jahay ga aur puri qom kee support hogi, go on, go on we are supporting you, clap clap clap, Tv channel par talent kay tor par dekhaya jahay ga magar musalman apnay mulk meh aur gar chupnay par majboor heh keun kay bahir bey-ghairatoon aur bey-haya aur musalman aur Islam dushman la ilaha il Allah ... parnay waloon ka raaj heh. Aur woh apni izzat aur imaan aur haya ko bachanay kee khatar andar choopnay par majboor heh. Vote log Nawaz jesay Shareef, Asif Ghardari ko detay hen, Imran Khan, jesoon ko detay hen joh nizam e kufr ko nafiz karnay kay leyeh kuch be kar saktay hen. Aaj ka la ila ha il allah ... parnay wala PPP kay leyeh sab kuch kar sakta heh PTI kay leyeh kuch be kar sakta heh, democracy kay leyeh pooray SYRIA kee eent say eent baja sakta heh, magar LA ila il allah ... joh parta heh kay leyeh street meh ek second kay leyeh khara nahin ho sakta. Allah aur rasool kay nizaam KA SUNTAY HEE HEART ATTACK KA DORA PARTA HEH. Ham kesay nangi larkiyoon ko nachta dekhen gay ISLAMI HAKOOMAT ho gahi toh. Yeh nangi larki dekhna toh hamaray insaani haqooq ka hissa heh, yeh maulvi toh mulk ko barbad kar denh gay. Udhar larkiyan, hay mera Allah meh skin tight kapray kesay pehnoon gi badan kee numaish nah huwi toh kesay pata chalay ga kay mera wajood bee dunya meh heh. Yeh maulvi to parda karwhen gay yahni soch kar GHALI KOOCHOON MEH AGITATION SHORON ho jahay jis ka solgan yeh ho: MAULVI MARO, QURAN JALAHO, HADITH JALAHO AUR PAKISTAN BACHAHO. Yeh heh musalman joh apnay aap par Islam ko nafiz karnay kay bajahay har kafir kay saath mil kar ISLAM khatam kar sakta heh magar kabi MAULVI kay saath khara ho kar ISLAM NAFIZ karnay kee khatir ek mint nahin laga sakta na kuch deh sakta heh. Aur jab taq Allah ka nizaam nafiz nah ho mulk aur qom meh us waqt taq ISLAM KAY MUHAFIZ KISSI KAY LEYEH KUCH NAHIN KAR SAKTAY, woh bicharay meri tara apnay hee gar waloon say choopay bethay hen. Nizaam ka nafiz hona zeroori heh, keun kay kuch logoon kee tarbiyat/education agar theek ho toh woh badal jatay hen. Kuch logoon ko litroon kee barish say control meh rakha jata heh. Jistera school meh kuch bachay sabak yaad kar letay hen aur un ko peeta jahay toh woh perform nahin kar patay, aur kuch esa hen kay unneh agar nah peeta jahay toh sabak yaad nahin kartay aur kuch esay hen jinnay peeta jahay tab bee nahin kartay, aur kuch esay un meh salahiyat hee nahin ... har ek kay leyeh different approach heh. Is'see tera qom meh be esay logh hen, kuch ko bazar meh khara kar kay darray maray jahen aur jootoon ka haar aur gadday par betha kar goomaya jahay ta kay zillat us ko seeda chalahay. Alhasil yeh heh kay Islam kay muhafiz ko power chahyeh kay jab Islam kay khilaf amal ho toh phir Islam ka muhafiz shar'ri hokam lagahay aur das itnay zor say darray lagwahay kay badan ka ghost hawa meh uray. Allah nay be Allah ho kar, dozakh banahi aur us kay baray meh bataya kay esa esa karo gay toh is kay mustahiq hogay, is ki waja kay insaan kabi lalach meh aur kabi khauf meh aur kabi maar peetahi kay dar say ghalt kaam nahin karta. Nizam ko chalanay kee khatir yeh zeroori hissa heh. Allah ta'ala logoon kay halat ko us waqt taq nahin badalta jab taq woh khud ko nah badlen, aap namaz paren ba'qaida panch, Quran kee tilawat, aur ba parda hoon, muttabeh shariat hoon, in sha allah aap kay joh mojooda halat hen badlen gay. Bandoon par musibaten aati hen magar us ko door karnay ka tareeka Allah kee raza hasil karna heh. Baqi Pakistani qom ka kia keeya ja sakta heh joh nizam e kufr ko musallat karnay kay leyeh civil war kay dahnay par khari heh magar Islam kay ek qanoon nafiz karnay par tiyar nahin.

Salam alayqum, Meri behan, aap kay leyeh teen rastay hen. Ek, apnay khawand say baat karen aur apnay masla hal karen. Dohim, agar khawand kuch nah karay aur halat nah badlen, toh phir sabr karen, aur jistera ho sakkay Allah ki raza kay leyeh bardasht karen. Aur agar yeh bi nah ho sakkay toh phir chup kar kay walden say rojooh karen aur talaq leh lenh aur beta jis ka heh us kay hawalay karen aur phir jahan par aap ko asaani lagay Nikkah kar lenh. Beta agar woh nahin leta toh phir court meh case kar kay betay kee parwarish ka kharcha shar'an aap leh sakti hen. Aap kay zummeh woh pesa nahin joh aap betay kee parwarish meh karch karen gee. Balkay Shar'an yeh khawand ka haq heh jis kee adaigi talaq kay baad be us par farz hogi. Aur is kay saath joh aap apna waqt sirf karen gee betay kay kapray donay, khana pakanay waghera waghera us kee ujrat be leh sakti hen.

Maulana/Maulvi honay kee khatir kohi madrassa ka farigh taseel hona zeroori nahin. Sahib e ilm hona zeroori heh aur yeh donoon hazraat sahib e ilm hen.

Salam alayqum, Moteram meh mazrat khawa hoon meh aap ki post ka matlab nah samja. Aap kay comment joh khawab ki tabeer kay baray meh paray toh samja shahid aap Qasim Nanotavi Sahib kee tanqeed aur us kay nazriyat kee tardeed say rok rahay hen. Hazrat Allah ta'ala aap kay ilm amal meh barkat deh. Banda nacheez kohi ziyada taleem yafta nahin sirf teen jammat taq Urdu para hoon is waja say samajnay meh ghalt huwi. Aap hamaray baee, Mualana Khalil Rana Sahib, Maulana Saeedi Sahib, aur hamaray forum kay membran say zeroor rojooh karen, in sha allah aap ki zeroor madad karen gay. Is link par aap ko bot si kitaben millen gi: https://www.scribd.com/Muhammad%20Tariq%20Lahori Wesay agar kissi direct issue par aap ko madad chahyeh toh zeroor rojooh karen yahan par ahle ilm hazrat aap ko zeroor jawab denh gay. Apni duahoon meh yad rakhyeh ga.

Salam alayqum, Baee safa aur volume kafi nahin. Surat aur ayaat ka reference deeya karen kuen kay har printer kee jilden aur saffoon meh kuch aur hota heh.

Seeday tareekay say samjaya toh nahin samaj aahi, kohi bat nahin. Jab jhoot sabat ho gaya aur yeh be sabat ho gaya kay Bukhari bara kazzab thah joh jan boojh kar choopata thah? Joh banda jan booj kar Nabi kay farman e Sahih ko apni tang oopar rakhnay kee khatir daeef karar deh sakta heh dokay say woh aur kitnay jhoot aur farad gar gar kar Nabi say mansoob kar sakta heh? Aap ko kia pata kay Imam Bukhari nay kahan par joot maray hen Imam Bukhari kay leyeh kia mushkil thee kay woh kissi jhoot aur farad ko garta aur us kay saath ek chain of narrators laga deta. Imam Bukhari kay baray meh mashoor heh kay us nay ek banday say is wastay rawayat nah leeh keun kay woh bakri ko gaas dekha kar trick kar raha thah. Itni choti bat par rawayat nah leeh toh rawayat ko daeef karnay kee khatir apnay ustad ka nam nah biyan keeya toh phir bakri ko trick karnay wala Imam Bukhari say behtr heh. Jab bakri ko trick keeya aur rawayat nah leeh toh joh hammeh jhoot pila gaya aur jis ka joot sabat ho be gaya toh phir ham us ki rawayat keun lenh. Jaho sahih bukhari ko bin meh phenk aaho, yahi aakhiri nateeja heh. Tadlees karnay walay kee rawayat qabool nahin hoti, yehni mudallis kee rawayat qabool nahin. Aur Imam Bukhari toh phir parlay darjay ka mudallis sabat huwa kay nahin es'say farad ka murtaqib ho kar?

Salam alayqum, Janab Qasim Nanotavi Kafir thah aur asli bani e qadiyaniat aur Mirza Ghulam Ahmad Qadiyani kay jurm meh dar haqiqat fifty fifty ka partner thah. Ham Musalman aur sahib e iman ussay Kafir jantay/mantay hen. Waja sirf yeh heh kay us nay khatim/khatam un nabiyeen kay ijmahi mafoom ka inqar keeya. Yeh sakht lehja nahin us kay Kufr ko zahir karna aur hukm Kafir honay ko batana deen kay difa ka hissa heh. Agar kohi aap kay samnay Mirza Ghulam Ahmad kee khoobiyan aur tareef aur us kay ilm kay taranay gahay toh aap kia yeh be kehna gawara nahin karen gay kay yeh khatamiat ka munkir aur muddai e nabuwat thah aur ijmahi tor par Kafir thah? Aur agar aap esa karen aur jawaban agar Qadiyani aap kay walden ya uqabir ulamah e Ahle Sunnat ko gali deh toh kia aap Qadiyaniat ka radd karna chor denh gay aur auroon ko hidayat karen gay kay Qadiyaniat, rafziyat, wahhabiyat, christianity ka rad mat karna aur un kay kufriat ka rad mat karna warna woh tummeh gali denh gay. Joh ayaat aap nay pesh kee heh ussay samjen, ek heh rad karna jistera idols suntay nahin, dekhtay nahin agar kohi machar un say kuch cheen kar leh jahay toh wapis nahin la saktay ya kia tumaray idols kay pass hath hen jissay woh pakrtay hen .... waghera waghera istera ka radd bilqul jaiz aur quran ki ayaat ka hissa heh. Jis say roka ja raha heh woh gali galoch heh, misal kay tor par, tumaray idol par khanzeer ka peshab ... etc istera kay tarz e amal say roka gaya. Qasim Nanotavi Kafir heh aur josh meh aa kar jawaban kohi agar hamaray uqabir ko Kafir kahay toh us ka nateeja wohi bugtay ga. Mirza mardood ko Kafir kahen toh Qadiyani agar Sayyidi Ala Hazrat ko Kafir kahay toh kia is ka yeh matlab hoga kay ham Mirza ko Kafir nah kahen, dajjal nah kahen, joota nah kahen?

Ummul Momineen Kay Ahadith Ki Wazahat.

Introduction: Muslims believe that Prophet (sallallahu alayhi wa aalihi was’sallam) was granted the information about matter of unseen and possessed the [granted] ability to see the unseen. Apart from misconstruing the meaning of various verses of Quran and using ‘if’ type arguments the opponents of Ahle Sunnat Wal Jammat also quote Ahadith of Hadhrat Ayesha (radiallah ta’ala anha) to refute the Islamic creed of Prophet (sallallahu alayhi wa aalihi was'sallam) possessing knowledge of unseen and having the ability to see unseen. Statements Of Hadhrat Ayesha From Ahadith: She has been reported to have said: “Narrated Masruq: 'Aisha said, "If anyone tells you that Muhammad has seen his Lord, he is a Liar, for Allah says: 'No vision can grasp Him.' (6.103) And if anyone tells you that Muhammad knows the Unseen, he is a Liar, for Allah says: "None has the knowledge of the Unseen but Allah." [Ref: Bukhari, B93, H477] In another Hadith it is stated by her: “... She (Hadhrat Ayesha radiallah ta'ala anha) said: He who presumes that the Messenger of Allah (may peace be upon him) concealed anything, from the Book, of Allah fabricates the greatest lie against Allah. Allah says: "O Messenger! deliver that which has been revealed to thee from thy Lord, and if thou do (it) not, thou hast not delivered His message" (5:67) She said: He who presumes that he would inform about what was going to happen tomorrow fabricates the greatest lie against Allah. And Allah says: "Say thou (Muhammad): None in the heavens and the earth know the unseen save Allah." (27: 65) [Ref: Muslim, B1, H337] Their argument is one who believes Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) possesses knowledge of unseen he at lowest level a liar and a denier/rejecter of Quran [hence a Kafir] and a Mushrik for making Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) equal with Allah (subhanahu wa ta’ala) in knowing matters of unseen.[1] 1.0 - Literal Meaning Of Hadith: “And if anyone tells you that Muhammad knows the Unseen, he is a Liar, ...” Hadhrat Ayesha’s (radiallah ta’ala anha) literal statement: “And if anyone tells you that Muhammad knows the Unseen, he is a Liar, ...” is refuted by Allah (subhanahu wa ta’ala): “Knower of unseen (i.e. Allah) informs none of His unseen to anyone. Except to a Messenger whom He has chosen, and then He makes a band of watching guards (angels) to march before him and behind him.” [Ref: 72:26/27] and by the following verse: “Allah will not leave the believers in the state in which ye are now, until He separates what is evil from what is good nor will He disclose to you the secrets of the Unseen. But He chooses of His Messenger. (For) whom He pleases. So believe in Allah. And His apostles: And if ye believe and do right, ye have a reward without measure.” [Ref: 3:179] Allah (subhanahu wa ta’ala) has affirmed the knowledge of Unseen for Prophet Muhammed (sallallahu alayhi wa aalihi was’sallam) by stating; Allah grants knowledge of Unseen to a chosen Messenger. For one who is granted access to knowledge and one has acquired knowledge then it is fundamental one knows to what he is granted access to. In this case the type of knowledge is of unseen and one given access to and one knowing knowledge of unseen is Prophet (sallallahu alayhi wa aalihi was’sallam). Allah (subhanahu wa ta’ala) states about Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) that: “Neither does he withhold knowledge of the unseen.” [Ref: 81:24] By saying Prophet Muhammed (sallallahu alayhi wa aalihi was’sallam) is not bidaneen(in) (i.e. stingy, greedy) over the knowledge of unseen Allah (subhanahu wa ta’ala) implied that he (sallallahu alayhi wa aalihi was’sallam) gives/shares the knowledge of unseen freely.[2] Does this prove he knows the unseen or was he unaware of the unseen? 1.1 - Literal Meaning Of Hadith: “He who presumes that he would inform about what was going to happen tomorrow fabricates the greatest lie against Allah.” Hadhrat Ayesha (radiallah ta’ala anha) has been reported to have said: “He who presumes that he would inform about what was going to happen tomorrow fabricates the greatest lie against Allah.” The literalism of this statement is so evidently against the teaching of Islam; it doesn’t require much convincing, instead just a slight nudge in the right direction. Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said: “Syria will be conquered and some people will go out of Medina along with their families driving their camels … Then Yemen will be conquered and some people will go out of Medina along with their families driving their camels … Then Iraq will be conquered and some people will go out of it along with their families driving their camels, …” For all these people he said, if they remained in Madinah it would be better for them: “… and Medina is better for them if they were to know it.” [Ref: Muslim, B7, H3200] In another Hadith Prophet (sallallahu alayhi wa aalihi was’sallam) told about the false/impostor Christ who will visit outskirts of Madinah and residents of Madinah will go out to meet him: “Narrated Anas bin Malik: The Prophet said, "Ad-Dajjal will come and encamp at a place close to Medina and then Madinah will shake thrice whereupon every disbeliever and hypocrite will go out (of Medina) towards him." [Ref: Bukhari, B88, H239] Prophet (sallallahu alayhi wa aalihi was’sallam) gave detailed description of this impostor who will claim to be Christ for whom the Jews are awaiting and part this comprehensive description is that he will be blind in the right eye and his eye will look like a protruding grape: “Ad-Dajjal was mentioned in the presence of the Prophet. The Prophet said, "Allah is not hidden from you; He is not one-eyed," and pointed with his hand towards his eye, adding, "While Masih ad’Dajjal (i.e. the impostor Christ) is blind in the right eye and his eye looks like a protruding grape." [Ref: Bukhari, B93, H504] This proves that Messenger of Allah (sallallahu alayhi wa aalihi was’sallam) does know what will happen in future. Due to him having knowledge of future events he informed the companions of conquering of Syria, Yemen, Iraq and emigration of people of Madinah to these conquered territories. He also informed us about coming of impostor Christ and described him so believers recognize him and protect themselves from his tribulation. This proves that Messenger of Allah (sallallahu alayhi wa aalihi was’sallam) does know what will happen in future. Due to him having knowledge of future events he informed the companions of conquering of Syria, Yemen, Iraq and emigration of people of Madinah to these conquered territories. He also informed us about coming of impostor Christ and described him so believers recognize him and protect themselves from his tribulation. Now the all important question, did Prophet (sallallahu alayhi wa aalihi was’sallam) inform the believers about the events of future? Anyone knowing prophesies of Prophet (sallallahu alayhi wa aalihi was’sallam) about the future events regarding the coming of judgment day will know the answer is affirmative. Hadhrat Ayesha On Prophet’s Knowledge Of Unseen: Hadhrat Ayesha (radiallah ta’ala anha) has reported to have said: “Narrated `Aisha: Allah's Messenger said, "The people will be gathered barefooted, naked, and uncircumcised." I said, "O Allah's Messenger! Will the men and the women look at each other?" He said, "The situation will be too hard for them to pay attention to that." [Ref: Bukhari, B76, H534] In another Hadith she has stated: “Aishah narrated "The Messenger of Allah said: 'In the end of this Ummah there will be a collapse, transformation, and Qadhf."' She said:"I said: 'O Messenger of Allah! Will they be destroyed while they are righteous among them?' He said: 'Yes, when evil is dominant." [Ref: Tirmadhi, B7, H2185] The transformation mentioned in the Hadith by her is, transformation of transgressors as animals: “It was narrated from Abu Malik Ash’ari that the Messenger of Allah said: “People among my nation will drink wine, calling it by another name, and musical instruments will be played for them and singing girls (will sing for them). Allah will cause the earth to swallow them up, and will turn them into monkeys and pigs.” [Ref: Ibn Majah, B36, H4020] This establishes Hadhrat Ayesha (radiallah ta’ala anha) her self believed in Prophet (sallallahu alayhi wa aalihi was’sallam) possessing knowledge of future events. If her statements are interpreted literally then she is liar like the ones whom she accuses of attributing lies to Allah (subhanahu wa ta’ala). 1.3 – Conclusion On Literal Understanding Of Statements: The literal meanings of the Ahadith quoted are clearly against the vast evidence of Quran and Hadith. Someone with rudimentary knowledge of Quran/Ahadith will know that these statements in their literal meanings are in conflict with hundreds of Ahadith, and numerous verses of Quran. Therefore a female companion, a scholar in her own right and wife of Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) Hadhrat Ayesha (radiallah ta’ala anha) can not be guilty of such blunder in creed. The source of such erroneous and heretical creed is not Hadhrat Ayesha (radiallah ta’ala anha) but those who interpret her statements because she herself believes in events that will take place in the future yet the source of these future events was Prophet (sallallahu alayhi wa aalihi was’sallam). 2.0 - Analysis Of Ahadith Of Hadhrat Ayesha: These two narrations are in contradiction with in some finer detail on the issue of knowledge of unseen but also contradict abundant of evidence against them from Quran/Hadith. There are two ways the contradiction between these Ahadith can be resolved. First, prefer one over another due to one being stronger then other and second, to harmonize the two in a fashion both are in agreement. What ever the method the result is; these two Ahadith will contradict concretely established beliefs of Quran/Hadith and to resolve that difficulty there are two ways. First is to interpret the statement of Hadhrat Ayesha (radiallah ta’ala anha) in light of all the evidence – essentially to present a meaning which accords with the teaching of Quran/Hadith. Second is to consider apparent has actual creed of Hadhrat Ayesha (radiallah ta’ala anha) and deem it an Ijtihadi error. 2.1 – Number Of Problems With Text Of Ahadith Of Hadhrat Ayesha: Firstly, Bukhari's version attributes to Hadhrat Ayesha (radiallah ta’ala anha) as saying: “... if anyone tells you that Muhammad knows the Unseen, he is a Liar, …” and Sahih Muslim version attributes: “... He who presumes that he would inform about what was going to happen tomorrow fabricates the greatest lie against Allah.” The apparent difference can be reconciled if one was to understand this statement as foundational: “... if anyone tells you that Muhammad knows the Unseen, he is a Liar …” and the following statement to be further clarification of Bukhari’s version: “... He who presumes that he would inform about what was going to happen tomorrow fabricates the greatest lie against Allah.” Or consider one or the other statement to be a narrator narrating it in his own words. Secondly, Hadhrat Ayesha (radiallah ta’ala anha) in support of her statement (i.e. Prophet doesn’t know Unseen) attributed following words to Allah (subhanahu wa ta’ala): “... la ya'lamul ghayba il'lalahu.” There is no such verse in the Quran. Instead the following verse contains the words attributed to Hadhrat Ayesha (radiallah ta’ala anha): “Qul'la ya'lamu man fis'samawati wal ardil ghayba il'lallahu ...” [Ref: 27:65] Verse is fully quoted in Muslim’s version and due to this some degree corruption of Bukhari’s version is established. Thirdly, Hadhrat Ayesha’s (radiallah ta’ala anha) statements contradict many Quranic verses and at minimum a hundred plus Ahadith. 2.3 – Conclusion On The Contradiction Of Ahadith: Based on the textual variance of the two Ahadith and the contradiction of literal reading with various verses of Quran and Ahadith it would be easier and it is very tempting to dismiss the two Ahadith as corrupted texts. Even if this was actually done one difficulty will remain; literal reading of following verse: “Qul'la ya'lamu man fis'samawati wal ardil ghayba il'lallahu ...” [Ref: 27:65] Hence rejection of the Hadith would serve no purpose because one still would be required to harmonize the verse with evidence which contradicts its literal reading. One thing is certain if the following verse is understood to mean only Allah (subhanahu wa ta’ala) knows the unseen: "Say thou (Muhammad): None in the heavens and the earth will know the unseen save Allah."[27:65] Then this verse will contradict the following verses which establish that Prophet (sallallahu alayhi wa aalihi was’sallam) knows the unseen: “Knower of unseen (i.e. Allah) informs none of His unseen to anyone. Except to a Messenger whom He has chosen ...” [72:26 – 27] Therefore a harmonization is required to explain all the differences. 3.0 – The Historical Context Behind The Statements: The historical context which prompted her to state: “And if anyone tells you that Muhammad knows the Unseen, he is a Liar, ...” and to state: “He who presumes that he would inform about what was going to happen tomorrow fabricates the greatest lie against Allah.” and quoted verse in support of her creed is absent from the evidence. Who were the people about whom she said they are liars? What exactly were they saying? Mere affirmation in Prophet Muhammed (sallallahu alayhi wa aalihi was’sallam) knowing unseen can not be cause of her opposition. There is more to it then the text of Ahadith records. If the point of view of her opposition is known then one can draw the meaning of her statements in the historical context. 4.0 – A Possible Context For The Statements: The reconstruction of belief of her opponent is possible due to the fact the evidence she quoted in support of her point of view. Those who opposed her likely to have believed; RasoolAllah (sallallahu alayhi wa aalihi was’sallam) knows unseen by his own self – like Allah (subhanahu wa ta’ala) knows by His own self. To refute them she quotes the verse to argue that only Allah (subhanahu wa ta’ala) knows unseen by His own self. In contrast to the creed of those who opposed Hadhrat Ayesha (radiallah ta'ala anha) the Ahle Sunnat's creed is that Allah (subhanahu wa ta’ala) granted the knowledge of unseen to RasoolAllah (sallallahu alayhi wa aalihi was’sallam) and this knowledge of unseen is limited in comparison to Allah's (subhanahu wa ta’ala) limitless knowledge of unseen. And this creed is ayn (i.e. absolute) Tawheed, as well as perfect representation of Quranic teachings which have been firmly established in the first part of article. 4.1 - Interpretation Of Hadhrat Ayesha's Ahadith In Light Of Tawheed: Due to the contradictory nature, the verse 27:65 of Quran has to be understood in light of Tawheed. Allah (subhanahu wa ta’ala) instructs Prophet Muhammed (sallallahu alayhi wa aalihi was’sallam) to say: “Say thou (Muhammad): None in the heavens and the earth will know the unseen save Allah.” Meaning, Allah's (subhanahu wa ta’ala) knowledge of unseen is Zaati (i.e. personnel) not Atahi (i.e. given) to Him by another. He alone is the one who knows it by Himself: None in the heavens and the earth will know the unseen by their own selves save Allah (subhanahu wa ta’ala). Allah (subhanahu wa ta’ala) alone knows Qulli (i.e. All, Absolute) knowledge of Unseen: None in the heavens and the earth will know absolutely everything of the unseen save Allah (subhanahu wa ta’ala). This leads us to the conclusion that Hadhrat Ayesha (radiallah ta’ala anha) or at least Allah (subhanahu wa ta’ala) did not negate Atahi (i.e. given/granted) and Baaz (i.e. limited/partial) knowledge of unseen. In other words: “And if anyone tells you that Muhammad knows the unseen (i.e. by his own self, and absolutely everything of unseen) he is a Liar, ...” Same can be inserted in the Muslim version of the Hadith: “He who presumes that he (i.e. Muhammed) would inform (i.e. by his own self and absolutely everything) about what was going to happen tomorrow fabricates the greatest lie against Allah.“ 4.2 - Why Isn’t There Explicit Mention: One may question, why did not Allah (subhanahu wa ta’ala) explicitly affirmed both meaning in the Quran? Prophet Muhammed (sallallahu alayhi wa aalihi was’sallam) said about Quran: ”Allah expresses in one or two statements or thereabouts the numerous matters that used to be written in the books revealed before (the coming of) the Prophet.” Therefore Allah (subhanahu wa ta’ala) did not clearly explicitly mention either of the two interpretations otherwise the multiple verses would have to be revealed to negate/affirm both interpretations. Note there are four interpretations of this one verse in context of Tawheed. The other two, 1) “None in the heavens and the earth will know the unseen [from eternity] save Allah.”, and the other 2) “None in the heavens and the earth will know the unseen [to eternity] save Allah.” If there wa explicit mention of each point of creed of Tawheed in this regard there would have been four verses on same topic. This would be unbefitting Allah's (subhanahu wa ta’ala) speech and it would contradict what Allah's Messenger (sallallahu alayhi wa aalihi was’sallam) said about the Quran; Quran is short in expression and vast in meanings. 5.0 – Hadhrat Ayesha’s Position And The Reality Of Prophet’s Knowledge: According to literal reading of her statement, anyone who believes/claims Prophet (sallallahu alayhi wa aalihi was’sallam) knows the unseen or knows what is going to take place in the future is a liar. If the apparent of the Ahadith is considered the true creed of Hadhrat Ayesha (radiallah ta’ala anha) then there is no doubt she made Ijtihadi error and we are under no obligation to accept her errors. Allah (subhanahu wa ta’ala) has stated: “O you who have believed, obey Allah and obey the Messenger and those in authority among you. And if you disagree over anything, refer it to Allah and the Messenger, if you should believe in Allah and the Last Day. That is the best [way] and best in result.” [Ref: 4:59] Hence we will refer to Allah (subhanahu wa ta’ala) and Prophet (sallallahu alayhi wa aalihi was’sallam) in regards to her position. When many verses of Quran/Ahadith attest to Prophet (sallallahu alayhi wa aalihi was’sallam) being granted the knowledge of unseen by Allah (subhanahu wa ta’ala) and when it is established Prophet (sallallahu alayhi wa aalihi was’sallam) acquired knowledge then there is no doubt in his knowing the matters of unseen. Questions can be raised, how much knowledge of unseen did Allah (subhanahu wa ta’ala) grant Prophet (sallallahu alayhi wa aalihi was’sallam)? Did that knowledge include just the Wahi? Did he only know of past events or future or both? 5.1 – Past, Present, Future Knowledge Of Prophet (sallallahu alayhi wa aalihi was’sallam): Prophet (sallallahu alayhi wa aalihi was’sallam) was asked about what the angels are arguing about when he went upon his night journey. In order for Prophet (sallallahu alayhi wa aalihi was’sallam) to know the answer Allah (subhanahu wa ta’ala) placed His ‘palm’ between the shoulder blades of Prophet (sallallahu alayhi wa aalihi was’sallam) and the result was that everything was revealed to him. This is documented in the following Hadith: "Then I saw Him put his palms between my shoulder blades till I felt the coldness of his fingers between the two sides of my chest. Then everything was illuminated for me and I recognized everything." [Ref: Tirmadhi, H3246, Tafsir Surah S'ad] Then Allah (subhanahu wa ta’ala) enquired again about what the angels were arguing about and Prophet (sallallahu alayhi wa aalihi was’sallam) answers the question – Hadith: “I said: In regard to expiations. He said: What are these? I said: Going on foot to join congregational prayers, sitting in the mosques after the prayers, performing ablution well despite difficulties. He again said: Then what do them contend? I said: In regard to the ranks. He said: What are these? I said: Providing of food, speaking gently, observing the prayer when the people are asleep." [Ref: Tirmadhi, H3246, Tafsir Surah S'ad] A Hadith reveals Prophet (sallallahu alayhi wa aalihi was’sallam) performed a miracle in which he informed everything from the beginning of creation till the sending of people to hell/paradise – Hadith: “Narrated 'Umar: One day the Prophet stood up amongst us for a long period and informed us about the beginning of creation (and talked about everything in detail) till he mentioned how the people of Paradise will enter their places and the people of Hell will enter their places.” [Ref: Bukhari, B54, H414] Another version of the quoted Hadith expresses the same meaning bit more clearly and emphatically, saying Prophet (sallallahu alayhi wa aalihi was’sallam) stated everything that was to happen till the day of judgment - Hadith: “Narrated Hudhaifa: The Prophet once delivered a speech in front of us wherein he left nothing but mentioned (about) everything that would happen till the Hour. Some of us stored ...” [Ref: Bukhari, B77, H601] This establishes that everything established from Hadith of Tirmadhi was not everything being asked at that time but everything fro beginning of the creation till the last hour and till entering of people into hell/paradise. Conclusion: The statements of Hadhrat Ayesha (radiallah ta’ala anha) in their literal meaning contradict the Quran and many Sahih Ahadith. The evidence she presented in support of her creed points to the fact that she was affirming an angle of Tawheed on matter of unseen. Ahadith establish that Prophet (sallallahu alayhi wa aalihi was’sallam) knows all matters of unseen – beginning of creation till entrance of people to hell/paradise. Hence he knew all matters of unseen – of past, present and future. Therefore the literal reading of Hadhrat Ayesha’s (radiallah ta’ala anha) is nothing but clear refutation of what Allah (subhanahu wa ta’ala) has stated in the Book and negations of hundreds of Ahadith which establish future knowledge of Prophet (sallallahu alayhi wa aalihi was’sallam). Ignoring the Quranic and Ahadith which prove unseen knowledge of Prophet (sallallahu alayhi wa aalihi was’sallam) for statements of Hadhrat Ayesha (radiallah ta’ala anha) would be a costly mistake.[3] The safest path in this regard would be to reject the Ahadith of Hadhrat Ayesha (radiallah ta’ala anha) on the grounds of being Ijtihadi errors. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi Footnotes: - [1] Liar: Allah (subhanahu wa ta’ala) has stated: “It is only those who believe not in the verses/signs of Allah, who fabricate falsehood, and it is they who are liars.” [Ref: 16:105] Hadhrat Ayesha (radiallah ta’ala anha) accused of lying because those who do not believe in the verses/signs of Allah (subhanahu wa ta’ala) and invent other false notions are liars. Kafir: Allah (subhanahu wa ta’ala) stated: “And thus We have sent down to you the Qur'an. And those to whom We [previously] gave the Scripture believe in it. And among these are those who believe in it. And none reject Our verses except the disbelievers.” [Ref: 29:47] The Heretics accuse the Muslims of being Kafir for rejecting what is apparent from literal reading of the Ahadith in discussion. Even though the literal reading completely contradicts over whelming evidence of Quran/Hadith literature but the rabid Takfiri gives no ear to Islam. Mushrik: According to the verse of the Quran only Allah (subhanahu wa ta’ala) knows the unseen. Due to this the rationale of the heretics is; if one who believes Prophet Muhammad (sallallahu alayhi was aalihi was’sallam) knows/saw matters of unseen then one has attributed quality of Allah (subhanahu wa ta’ala) to a creation. Hence one has made Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) equal with Allah (subhanahu wa ta’ala) in the quality of knowing/seeing unseen. - [2] If the literalism of the Hadith is believed, then Prophet (sallallahu alayhi wa aalihi was’sallam) does not know any type of unseen. Yet Allah (subhanahu wa ta’ala) states Prophet (sallallahu alayhi wa aalihi was’sallam) freely shares the knowledge of unseen. So how is it possible that one who does not know what he shares with others? What is wrong with you people do you not ever think? Or is there a contradiction in the speech of Allah (subhanahu wa ta’ala)? You would be insane to even contemplate a affirmative to this. How can the mother of believers Hadhrat Ayesha (radiallah ta’ala anha) not know what Allah (subhanahu wa ta’ala) stated in the Book – in Quran about Prophet (sallallahu alayhi wa aalihi was’sallam) being given the knowledge of unseen? If she knew the quoted verses of Quran then how could she conclude that Prophet (sallallahu alayhi wa aalihi was’sallam) does not know the unseen? Will you not admit you have misconstrued her statements to refute a fundamental of Quranic teaching? Are you not insane for attributing a belief to Hadhrat Ayesha (radiallah ta’ala anha) which is evidently Kufr? Are you ready to submit to Allah (subhanahu wa ta’ala) and believe in His teaching and understand Hadhrat Ayesha’s (radiallah ta’ala anha) statement in light of Quran/Hadith? Or are you still lost in the darkness of Kufr and on the path of rebellion? - [3] If one believes that Wahi given to Prophet (sallallahu alayhi wa aalihi was’sallam) is part of Ghayb and makes Taweel of Ahadith which establish his knowledge of unseen then such a person is innovator. If one rejects the Wahi being Ghayb and rejects the belief of Prophet (sallallahu alayhi wa aalihi was’sallam) knowing matters of unseen including past, present, future then such a person is Kafir because he rejects Quranic verses which establish at minimum Ghayb of Wahi being given to Prophet (sallallahu alayhi wa aalihi was’sallam).

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

Imam Bukhari rahimullah muttaqi prezgar thay aaj kal kay Wahhabi aur Deobandi Mualvi nahin thay kay Hadith meh qaat chaat kartay. Imam Bukhari rahimullah Imam Abu Hanifah rahimullah kay mukhalifeen meh say thay aur gumrahi taq kay Fatway deeyeh hen. Magar meh yeh tawaqoh nahin kar sakta kay ek momin muttaqi banda sahih farman e Rasool sallallahu alayhi wa aalihi was'sallam ho aur kohi esa rawi gusa deh jis say zaeef ho jahay toh aap khud samajen kay esay banday ka imaan zaya kesay nah hota. Zeroor kohi nah kohi qat chaat ya Imam Bukhari taq joh rawayat paunchi jesi unoon nay naqal kee heh.

Go Qureshi! Go!

Aalim e deen kee gustakhi Kufr nahin. Agar kohi Aalim e deen kee gutakhi us kay ilm kee waja say karta heh yehni ilm e deeni kee waja say toh phir zeroor murtaqib e kufr heh.Is'see tera agar kohi Hafiz e Quran kee towheen is leyeh kartaheh keun kay us nay Quran ko seenay meh mafooz keeya heh toh Kufr heh. Joh banda ulamah e rabbiniyeeh o Saliheen aur Awliyah e Kamileen kee towheen karta heh toh zeroor gumrahi par maray ga.

Salam alayqum, Deobandiyoon kay is ihtiraaz kee aap nay aag nikal deeh. Allah ta'ala aap kay ilm o amal meh barkat deh.

Salam alayqum, Shahzad baee, abh jab aap nay darya ko koozay meh band karwa leeya heh toh hammeh be bata denh shahid future meh hammeh be band karna paray. lol. Matlab heh kay maulana nay kia jawab deeya thah.

Aaap ko jawab yeh heh kay is thread ka link sms behijnay walay ko behij denh. Umeed heh aap is ko samaj gahay bee hoon gay aur sms meh fit be kar lenh gay. Meh nay aap kay wastay bot nawafil baray kay shahid meh ek doh din meh Allah ka Wali e Kamil aur Sahib e Karamaat ho jahoon toh thread ko ek sms meh karamat kar kay fit kar doon ga, magar kamyabi nahin huwi.

Salam alayqum, Brother RealSalafi the questions have been answered by Mufti Sahib and there is no real need to answer them urgently. In sha Allah, when I am done with pre-occupied articles then I will address the topic of Mawlad Un Nabi sallallahu alayhi wa aalihi was'sallam and as part of it these ten questions will be answered as well as many other objections.

Statement Of Hadhrat Ayesha - “... Anyone tells ... Muhammad knows the Unseen he is Liar, ...” Explained In Light Of Quran And Hadith. Introduction: Muslims believe that Prophet (sallallahu alayhi wa aalihi was’sallam) was granted the information about matter of unseen and possessed the [granted] ability to see the unseen. Apart from misconstruing the meaning of various verses of Quran and using ‘if’ type arguments the opponents of Ahle Sunnat Wal Jammat also quote Ahadith of Hadhrat Ayesha (radiallah ta’ala anha) to refute the Islamic creed of Prophet (sallallahu alayhi wa aalihi was'sallam) possessing knowledge of unseen and having the ability to see unseen. Statements Of Hadhrat Ayesha (radiallah ta’ala anha): She has been reported to have said: “Narrated Masruq: 'Aisha said, "If anyone tells you that Muhammad has seen his Lord, he is a Liar, for Allah says: 'No vision can grasp Him.' (6.103) And if anyone tells you that Muhammad knows the Unseen, he is a Liar, for Allah says: "None has the knowledge of the Unseen but Allah." [Ref: Bukhari, B93, H477] In another Hadith it is stated by her: “... She (Hadhrat Ayesha radiallah ta'ala anha) said: He who presumes that the Messenger of Allah (may peace be upon him) concealed anything, from the Book, of Allah fabricates the greatest lie against Allah. Allah says: "O Messenger! deliver that which has been revealed to thee from thy Lord, and if thou do (it) not, thou hast not delivered His message" (5:67) She said: He who presumes that he would inform about what was going to happen tomorrow fabricates the greatest lie against Allah. And Allah says: "Say thou (Muhammad): None in the heavens and the earth know the unseen save Allah." (27: 65) [Ref: Muslim, B1, H337] Their argument is one who believes Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) possesses knowledge of unseen he at lowest level a liar and a denier/rejecter of Quran [hence a Kafir] and a Mushrik for making Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) equal with Allah (subhanahu wa ta’ala) in knowing matters of unseen.[1] 1.0 - Literal Meaning Of Hadith: “And if anyone tells you that Muhammad knows the Unseen, he is a Liar, ...” Hadhrat Ayesha’s (radiallah ta’ala anha) literal statement: “And if anyone tells you that Muhammad knows the Unseen, he is a Liar, ...” is refuted by Allah (subhanahu wa ta’ala): “Knower of unseen (i.e. Allah) informs none of His unseen to anyone. Except to a Messenger whom He has chosen, and then He makes a band of watching guards (angels) to march before him and behind him.” [Ref: 72:26/27] and by the following verse: “Allah will not leave the believers in the state in which ye are now, until He separates what is evil from what is good nor will He disclose to you the secrets of the Unseen. But He chooses of His Messenger. (For) whom He pleases. So believe in Allah. And His apostles: And if ye believe and do right, ye have a reward without measure.” [Ref: 3:179] Allah (subhanahu wa ta’ala) has affirmed the knowledge of Unseen for Prophet Muhammed (sallallahu alayhi was’sallam) by stating; Allah grants knowledge of Unseen to a chosen Messenger. For one who is granted access to knowledge and one has acquired knowledge then it is fundamental one knows to what he is granted access to. In this case the type of knowledge is of unseen and one given access to and one knowing knowledge of unseen is Prophet (sallallahu alayhi wa aalihi was’sallam). Allah (subhanahu wa ta’ala) states about Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) that: “Neither does he withhold knowledge of the unseen.” [Ref: 81:24] By saying Prophet Muhammed (sallallahu alayhi was’sallam) is not bidaneen(in) (i.e. stingy, greedy) over the knowledge of unseen Allah (subhanahu wa ta’ala) implied that he (sallallahu alayhi was’sallam) gives/shares the knowledge of unseen freely.[2] Does this prove he knows the unseen or was he unaware of the unseen? 1.1 - Literal Meaning Of Hadith: “He who presumes that he would inform about what was going to happen tomorrow fabricates the greatest lie against Allah.” Hadhrat Ayesha (radiallah ta’ala anha) has been reported to have said: “He who presumes that he would inform about what was going to happen tomorrow fabricates the greatest lie against Allah.” The literalism of this statement is so evidently against the teaching of Islam; it doesn’t require much convincing, instead just a slight nudge in the right direction. Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said: “Syria will be conquered and some people will go out of Medina along with their families driving their camels … Then Yemen will be conquered and some people will go out of Medina along with their families driving their camels … Then Iraq will be conquered and some people will go out of it along with their families driving their camels, …” For all these people he said, if they remained in Madinah it would be better for them: “… and Medina is better for them if they were to know it.” [Ref: Muslim, B7, H3200] In another Hadith Prophet (sallallahu alayhi wa aalihi was’sallam) told about the false/impostor Christ who will visit outskirts of Madinah and residents of Madinah will go out to meet him: “Narrated Anas bin Malik: The Prophet said, "Ad-Dajjal will come and encamp at a place close to Medina and then Madinah will shake thrice whereupon every disbeliever and hypocrite will go out (of Medina) towards him." [Ref: Bukhari, B88, H239] Prophet (sallallahu alayhi wa aalihi was’sallam) gave detailed description of this impostor who will claim to be Christ for whom the Jews are awaiting and part this comprehensive description is that he will be blind in the right eye and his eye will look like a protruding grape: “Ad-Dajjal was mentioned in the presence of the Prophet. The Prophet said, "Allah is not hidden from you; He is not one-eyed," and pointed with his hand towards his eye, adding, "While Masih ad’Dajjal (i.e. the impostor Christ) is blind in the right eye and his eye looks like a protruding grape." [Ref: Bukhari, B93, H504] This proves that Messenger of Allah (sallallahu alayhi was’sallam) does know what will happen in future. Due to him having knowledge of future events he informed the companions of conquering of Syria, Yemen, Iraq and emigration of people of Madinah to these conquered territories. He also informed us about coming of impostor Christ and described him so believers recognize him and protect themselves from his tribulation. This proves that Messenger of Allah (sallallahu alayhi was’sallam) does know what will happen in future. Due to him having knowledge of future events he informed the companions of conquering of Syria, Yemen, Iraq and emigration of people of Madinah to these conquered territories. He also informed us about coming of impostor Christ and described him so believers recognize him and protect themselves from his tribulation. Now the all important question, did Prophet (sallallahu alayhi wa aalihi was’sallam) inform the believers about the events of future? Anyone knowing prophesies of Prophet (sallallahu alayhi wa aalihi was’sallam) about the future events regarding the coming of judgment day will know the answer is affirmative. 1.3 – Conclusion On Literal Understanding Of Statements: The literal meanings of the Ahadith quoted are clearly against the vast evidence of Quran and Hadith. Someone with rudimentary knowledge of Quran/Ahadith will know that these statements in their literal meanings are in conflict with hundreds of Ahadith, and numerous verses of Quran. Therefore a female companion, a scholar in her own right and wife of Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) Hadhrat Ayesha (radiallah ta’ala anha) can not be guilty of such blunder in creed. The source of such erroneous and heretical creed is not Hadhrat Ayesha (radiallah ta’ala anha) but those who interpret her statements. [Continued ...]

Salam alayqum, Shahzad baee, kafi arsa pehlay ek English meh article likha thah is Hadith par. Pehlay toh mil hee nahin raha thah abh mila heh toh us ko thora modernize ker raha hoon. In sha Allah kal taq paste kar doon ga. Thora intizar karen in sha Allah is mozoo par tafseelan jawab mil jahay ga. Doh gantoon ki muddat meh joh kuch kar sakka woh neechay heh.