MuhammedAli

Salam alayqum, baee jaan yoon maloom ho raha heh kay yahan par log tawaf kar rahay hen. Shiyoon nay toh sirf Hajj kay tarbiyat kay wastay banaya magar joh yeh mazar bana heh is kay ird gird haqiqat meh tawaf ho raha heh ... agar aap dekhen kay logh chadaren utha kar chal rahay hen agar andar jana hota toh darwaza mojood thah magar logh chor kar ja rahay hen ... Tawaf Ibadat heh aur sirf aur sirf Kabah ka tawaf jaiz heh. Yeh logh bilqul jahil hen. Agar meray control meh ho toh meh mazar ko bomb say nah urahoon magar jinoon nay yeh banaya banwaya aur joh tawaf kar rahay hen in ko zeroor apnay hathoon say banahay huway bomboon say urahoon, woh be sawab samaj kar. Essay log Ahle Sunnat kee barbadi ka zariya hen. Jahan taq is building ka talluq heh, is ko gira doon. Yeh Kabatullah kee toheen heh kay us kee shabeeh ko qabar kay ird gird banaya jahay.

Introduction: A ex-Salafi brother after reading my lattest article came with a puzzle which confused him and even my self. He shared with me a map – taken from a Urdu book, in which Banu Mudhar is positioned in central Arbia around the region of Saudi capital Riyadh. With this map he quoted a Hadith [will be brought into discussion later] and presented strong argument to justify Banu Mudhar being situated in central Arabia. Where as my research on this issue yeilded result that Banu Mudhar was near eastern shore of Arabia. The force of his argument was based on Hadith and the map seemed to support his position. In contrast to his evidence, there was enough evidence from Ahadith was available to challenge or alteast contradict his position. This article is harmonization of both positions and removes contradiction between the Ahadith. Please bear in mind both position will be presented by me in my own words. Brother’s Thesis - Land of Tribes Of Rabia And Mudhar: According to map published in a book, Atlas Of The Quran, compiled by Shauqi Abu Khalil, and published by Darussalam Publishers, land of Bani Mudhar is toward Eastern sea shore of Arabian Peninsula. Please bare in mind to precisely pin point location of tribes is difficult therefore these locations should be used as general guide and not specific location. See map below: This depiction does not seem to be correct because it contradicts the details of following Hadith: “A delegation of the tribe of `Abdul Qais came to the Prophet and said, "O Allah's Messenger! We are from the tribe of Rabi`a, and the infidels of the tribe of Mudar stands between us and you; so we cannot come to you except during the Sacred Months." [Ref: Bukhari, B24, H482] This Hadith indicates that between Madinah and tribal territory of Rabia the tribe of Mudhar was situated which prevented the Muslims belonging to Bani Abdul Qais [which is a sub-tribe of Bani Rabia] from crossing the territory of Bani Mudhar except the sacred months when the fighting was prohibited. Now if the tribal territory of Bani Mudhar is correct then Banu Rabia and sub-tribes of Banu Rabia have no border with Mudhar. Hence they cannot interfere nor prevent the Muslims belonging to Bani Rabia from crossing their territory. If Banu Rabia is left where it is depicted and Banu Mudhar is positioned some where in the central region of Najd like this: Then Muslims from Banu Rabia’s sub-tribe, Bani Abdul Qais being prevented by Banu Mudhar would fit the details of the Hadith. This would indicate that members of Banu Abdul Qais will have to cross the tribal territory of Banu Mudhar to reach Madinah hence prevention by Banu Mudhar would be possible which would fit precisely the details of Hadith. Brother Found Support For His Hypothesis: In a Urdu book, Tarikh Islam (i.e. History Of Islam) stocked by; Standard Book Centre, Urdu Bazaar Lahore. This book is college or university syllabus book, authored by; Shaykh Muhammad Rafeeq, Sayyid Masood Haidar Bukhari, Asim Farooq Shaykh, Tariq Ayub Chaudry, Nisar Ahmad Chaudry, Saheel Nasir Chaudry, Dr Sayyid Aftab Hussain Gilaani. Please note the image has been modified – there was another tribe indicated next to Madinah with name of Banu Mu’anah which I removed, see: This mape positioned Banu Abdul Qais the sub-tribe of Banu Rabia on Easter extremity of Arabia and in central Arabia positioned Banu Mudhar. The Darussalam [English] map depicted Banu Rabia in the area in which Urdu map depicts Banu Abdul Qais. This is also confirmed by another map easily searchable on internet: This establishes that Banu Rabia and their sub-tribe Banu Abdul Qais inhabited the same region in Arabian Peninsula. The Urdu map is uniquely correct in depicting location of Banu Mudhar in central Arabia close to modern Saudi capital of Riyadh but position of Banu Abdul Qais is correct. Responding With Ahadith Which Helped To Refute Brother’s Hypothesis: Prophet (sallallahu alayhi was’sallam) is reported to have said: “Verily Iman is towards this side, and harshness and callousness of the hearts is found amongst the rude owners of the camels who drive them behind their tails (to the direction), from where will emerge the two groups of Satan, they (the two groups of Satan) are the tribes of Rabi'a and Mudar.” [Ref: Muslim, B1, H83] Prophet (sallallahu alayhi was’sallam) also said; sun rises and sets between the two horns of Satan, established by following Hadith: “It was narrated from Abu ‘Abdullah As-Sunabihi that the Messenger of Allah said: “The sun rises between the two groups of Satan” or he said “The two horns of Satan rise with it, and when it has risen, Satan parts from it. When it is in the middle of the sky he accompanies...” [Ref: Ibn Majah, B5, H1253] This rising of sun between two groups of Satan is also confirmed by the following Hadith: “Ibn 'Umar reported Allah's Messenger as saying: Do not intend to observe prayer at the time of the rising of the sun nor at its setting, for it rises between the groups of Satan.” [Ref: Muslim, B4, H1807] From this we have established sun rises between the two tribes of Rabia and Mudhar. Implications Of Rising Of Sun Between Two Groups Of Satan: Those who are familiar with sun rising patterns of Arabian Peninsula will know that place of sun rise changes through out the year. Now if the sun rises between the territories of these two tribes this is indication of northern and southern borders of these two tribes being the extremities between which the sunrises. Now if tribe of Mudhar is accepted to be located in central Arabia as argued by brother earlier then implications would be; sun rising from central Arabia and place of its rising moving toward East throughout the year. To simplify, sun rising from region of Saudi capital Riyadh (i.e. west) and its place of rising changing gradually throughout the year moving toward Banu Abdul Qais (i.e. east). Or alternatively rising from Banu Rabia (i.e. east) and moving toward Riyadh (i.e. west). See the illustration of what is being said on the map below: The undeniable fact is that sunrises from the south and sunrise position changes – moving up north throughout the year. One living Madinah would see the sunrise from Najdi land of Banu Rabi and Banu Mudhar. Not only this he would also notice the position of sunrise change as months pass. The map below depicts how the position of sunrise would change.[1] Hence the location of Banu Mudhar cannot be in the central Saudi Arabia around capital of Riyadh. The northern and southern borders of these tribes are extremities between which the sunrises, according to numerous Ahadith. Therefore the map of Darussalam correctly depicts Banu Mudhar and Banu Rabia. Fundamental Information Which Explains Brothers Quoted Hadith: Brother quoted the following Hadith to argue Banu Mudhar was situated in central Arabia: “A delegation of the tribe of `Abdul Qais came to the Prophet and said, "O Allah's Messenger! We are from the tribe of Rabi`a, and the infidels of the tribe of Mudar stands between us and you; so we cannot come to you except during the Sacred Months." [Ref: Bukhari, B24, H482] To understand this Hadith properly it is important to know which tribes are branching from Banu Rabia and Banu Mudhar and secondly to know where they were situated in province of Najd. Please see the image below which tribes branched off from which of the two major tribes: The following tribes have branched from Banu Mudhar: Banu Tamim, Banu Assad, Banu Ghatafan, Banu Hawazin, Banu Salim. Now if one looks for these tribes one will find them positioned around region of Saudi capital Riyadh, see Darussalam map: All the tribes indicated in the above map with red boxes are found in the Arabic tribal tree. The blue boxed is not in Arabic tribal tree but it is branch of Banu Huwazin, therefore part of Banu Mudhar. The tribe of Banu Sa’d is also branch of Banu Hawazin. I have not be able to find anything about the other tribes but estimate is; Fazarah, Murrah, and Ashja. All of these tribes may be branches of Banu Mudhar or branches of brances, which is a assumption due to their location. Clearing Up Confusion Caused By The Hadith Quoted By Brother: Coming back to the Hadith which brother quoted: “A delegation of the tribe of `Abdul Qais came to the Prophet and said, "O Allah's Messenger! We are from the tribe of Rabi`a, and the infidels of the tribe of Mudar stands between us and you; so we cannot come to you except during the Sacred Months." [Ref: Bukhari, B24, H482] Note the delegate of Banu Abdul Qais did not say he is from Banu Abdul Qais but he introduced himself from being the tribe of Banu Rabia. He identified himself with major tribe from which his own tribe had branched off. This gives us a clue into thinking of delegate on this occasion; he ignores names of branch tribes but identifies with major tribes. In other words, atleast on this ocasion his approach to identify tribes was based on mentioning the major tribe from which the minor tribe had emerged. Based on this we can conclude when he said: “ ... We are from the tribe of Rabi`a, and the infidels of the tribe of Mudar stands between us and you; ...”, he did not have specific tribe of Mudhar in mind but he was referring to tribes which have branched off from Banu Mudhar. Just as he identified delegation belonging to Banu Rabia and ignored his sub-tribal identity. In the same fashion he said Banu Mudhar hinder their approach to Prophet (sallallahu alayhi was-sallam) during non-scared months - but in reality he was referring to the sub-tribes which have branched off from Banu Mudhar. So in actuality these some of tribes were preventing the tribe of Banu Abdul Qais from keeping in contact with Prophet (sallallahu alayhi was’sallam). The Significance And Insignificance Of Location Of Tribes: The precise location of these tribes is really of no importance to my interest. For the sake of avoiding petty bickering if it is granted the Wahhabi Darussalam published map is inaccurate even then it would have not negative effect position of Ahle Sunnat. Which is to identify the region of central Arabia, area surrounding capital Riyadh as Najd - from where group of Satan originated. Which ever depiction on map of Banu Mudhar is accepted by the Wahhabi’s it would help to identify the historical region of Najd because despite the differences on these maps, Banu Rabia, Banu Mudhar both are precisely located in Najd in central Arabia and not in Iraq. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi Footnotes: - [1] Please note this depiction of sunrise on the map is not a scienctificly 100% nor the blue arrow representing the sunrise positions is actual indication of two sunrise extremities. Rather this was just a demonstration of the thought so readers can comprehend what is being said. Greater accuracy would be achieved if the blue arrow lenth is increased by about another centimetre and its tail lenth increased toward south by about two centimetres. This change would pretty accurately illustrate the shift of sunrise throughout the year.

Introduction: The focus of this article will be to identify and guide the believers to recognize from which land the group of Satan originated and appeared. Words qarn ash-shaytaan are commonly translated to mean horns of Satan or head of Satan here have been translated to mean group of Satan due to Arabic usage of qarn to mean group. Where ever the words group of Satan are used in the Ahadith they were used for Khawarij. Hence use of these words as mentioned should always be understood to mean Khawarij. Brief Account Of What Ahadith Say About Khawarij: Prophet (sallallahu alayhi was’sallam) foretold; group of Satan will emerge from East,[1] also explicitly stated from the direction of sunrise,[2] and from the direction of Hadhrat Aysha’s (radiallah ta’ala anha) house.[3] In another Hadith Prophet (sallallahu alayhi was’sallam) specificly named the region of Najd from where the group of Satan will emerge.[4] About this group of Satan Prophet (sallallahu alayhi was’sallam) said they will kill Muslims and will leave the non-Muslims alone.[5] He said they will display such piety that even the companions would be ashamed of their own actions. Also said in reality these people would pass clean through Islam as an arrow passes cleanly through a target – meaning having no blood stain on any part of the arrow.[6] Implication of which is that group of Satan as whole will have no sign of being Muslims. He said they will [first] appear when there will be disagreement between Muslims[7] and they will continue to appear until last of them appears and joins with Dajjal.[8] Sign of this sect is that they will have shaven heads[9] and they apply verses revealed for polytheists upon Muslims which is sign of worst creatures in creation of Allah (subhanahu wa ta’ala) – i.e. Khawarij.[10] Emergence Of Wahhabism From Najd: In the middle of 17th century from the central Saudi region of Najd a group of people emerged lead by Muhammad bin Abdul Wahhab Al Tamimi. He was born in the city of Uyainah some seventy kilometers northwest of modern Saudi capital city of Riyadh. To advance his studies further he went to Iraq and Basrah. There he learnt Khariji precepts and returned to Najdi city of Uyainah. Upon his return he began to accuse the Muslims of worshiping graves, trees, saints, Jinns, and angels. Due to his Khariji methodology the Muslims forced him out of Uyainah. From Uyainah he moved to Diriyah and with aid of Saud family created a mini Wahhabi state. Promise of millitary support by the Saud family Muhammad bin Abdul Wahhab began to make Takfir of Muslims. Also issued edicts of permissibility of killing Muslims due to Muslims being ‘Mushrikeen’. These edicts were followed by sword and killing of Muslims on pretext of purifying Islam and Arabian Peninsula from Shirk.[11] Muhammad Bin Abdul Wahhab The Khariji: Muhammad bin Abdul Wahhab instructed the [excessive] shaving of head just like the Khawarij [which only stopped when the Ulamah used excessive shaving of heads to identify him as well as his followers as Khawarij], also applied the verses revealed for Mushrikeen upon Muslims [to see proof of this see his famous Takfir manual known as Kitab At-Tawheed], permitted the killing of Muslims which Allah (subhanahu wa ta’ala) as well as RasoolAllah (sallallahu alayhi was’sallam) prohibited, charged the Muslims of comitting major Shirk – such as worshiping of creation of Allah (subhanahu wa ta’ala) yet Prophet (sallallahu alayhi was’sallam) had stated the Muslims will not worship others beside Allah (subhanahu wa ta’ala) in Arabian Peninsula. All the description given by Prophet (sallallahu alayhi was’sallam) fitted Muhammad bin Abdul Wahhab and his followers like glove. The Controversy Surrounding The Identity Of Najd: The sayings of Prophet (sallallahu alayhi was’sallam) that group of Satan will emerge: from the direction of sunrise, from direction of East, from the direction of Hadhrat Aysha’s (radiallah ta’ala anha) house. Then mentionining of Najd by name pin pointed the direction the region from where the Khariji apostasy was to appear from. The first wave of Khariji minions emerged from Najd and marched to Iraq and there fought against Hadhrat Ali (radiallah ta’ala anhu) as a result they were all destroyed except few. Note that Prophet (sallallahu alayhi was’sallam) said Khawarij will continue to appear until their last group joins forces with Dajjal [against Muslims]. The second major Khariji sect[12] emerged in Najd as prophecised by Prophet (sallallahu alayhi was’sallam) and this was sect was none other then Wahhabi sect. The emergence of Muhammad bin Abdul Wahhab’s sect from Najd along side his methodology and his mirror imaging description of Khawarij established for Muslims that this new sect is Khariji offshoot. To damage control, these minions of Iblees and this Wahhabi army of Dajjal Wal Kufr argued the Ahadith which state group of Satan will appear in Najd are in reality about Iraq. They argued the Khawarij appeared in Iraq therefore Iraq is in reality Najd. Others from them argued parts of Iraq were known as Najd - such as Basrah. On this they base their argument; Khawarij ruled Basrah therefore Basrah is Najd. Few from amongst these Khawarij recognize the truth and know that Najd of Ahadith is the Najd of Arabian Peninsula. These people are steeped in sectarian hate therefore they remain silent and refuse to speak out against the innovation of their fellow Wahhabis. Due to ingenious distortions of Hadith of Najd by Wahhabis it is essential to present the Islamic position in light of evidence of Ahadith. Ahadith About Group Of Satan Banu Rabia And Banu Mudhar: Hadith records Prophet (sallallahu alayhi was’sallam) stated Bani Rabia and Mudar possess the qualities of harshness and mercilessness and they pay no attention toward learning of religion: “The Prophet beckoned with his hand towards Yemen and said, "Belief is there." The harshness and mercilessness are the qualities of those farmers, who are busy with their camels and pay no attention to the religion, ...” [Ref: Bukhari, 5, B59, H670] Then Prophet (sallallahu alayhi was’sallam) proceded to say: “... (these people situated towards the direct of east) from where the side of the group of Satan will appear; those are the (the qualities of or groups of Satan are)[13] tribes of Rabi`a and Mudar.” [Ref: Bukhari, 5, B59, H670] Another Hadith states from the direction of East afflictions will appear and goes on the mention the qualities of Banu Rabia and Mudhar like the previous Hadith. This establishes East as the direction of Rabia and Mudhar are located: “Narrated Abi Mas'ud: The Prophet said, "From this side, from the east, afflictions will appear. Rudeness and lack of mercy are characteristics of the rural bedouins who are busy with their camels and cows (but pay no attention to religion). Such are the (qualities of) tribes of Rabi'a and Mudar." [Ref: Bukhari, B56, H702] The afflictions/turmoil to appear from East has been connected with group of Satan by the following Hadith: “... Allah's Messenger while turning his face towards the east, said: The turmoil would appear from this side; verily, the turmoil would appear from this side; verily, the turmoil. would appear from this side. The side where will appear the group of Satan.” [Ref: Muslim, B41, H6940] In a similar Hadith it is recorded that two group of Satan will appear: “Narrated `Uqba bin `Umar and Abu Mas`ud: Allah's Messenger pointed with his hand towards Yemen and said, "True Belief is Yemenite yonder but sternness and mercilessness are the qualities of those who are busy with their camels and pay no attention to the Religion where the two sides of the group of Satan will appear. Such qualities belong to the tribe of Rabi`a and Mudar." [Ref: Bukhari, Bo54, H521] Ahadith Establish Khawarij Will Emerge From Lands Of Rabia And Mudhar: Prophet (sallallahu alayhi was’sallam) stated: "From this side, from the east, afflictions will appear.” After the general statement Prophet (sallallahu alayhi was’sallam) began to describe the qualities of the people from whose direction the group of Satan will appear, he said: “Rudeness and lack of mercy are characteristics of the rural bedouins who are busy with their camels and cows (but pay no attention to religion).”After mentioning the qualities he then proceded to name the tribes from whose direction the aflictions will appear: “Such are the (qualities of) tribes of Rabi'a and Mudar." [Ref: Bukhari, B56, H702] This establishes; tribes with mentioned qualities are in East [of Madinah], their names are Rabia/Mudhar and afflictions will appear from their direction. Also another Hadith records Prophet (sallallahu alayhi was’sallam) said: "The harshness and mercilessness are the qualities of those farmers, who are busy with their camels and pay no attention to the religion, ...” Then revealed that these are the qualities of Banu Rabia and Mudhar: “... those are the (qualities of) tribes of Rabi`a and Mudar.” Prophet (sallallahu alayhi was’sallam) said regarding these tribes: “... (these people situated towards the direct of east) from where the side of the group of Satan will appear; ...” [Ref: Bukhari, 5, B59, H670] Before going to the third Hadith keep in mind; the historical region of Najd [ <- Click Link ] is located toward East of city of Madinah. Please have quick glance and note the locations of each tribe in relationship to city of Madinah. Prophet (sallallahu alayhi was’sallam) stated harshness and mercilessness and lack of interest in religion are the qualities of Banu Rabia and Mudhar. These tribes were situated in central Arabian of historical region of Najd and Prophet (sallallahu alayhi was’sallam) had foretold the emergence of group of Satan from Najd: “They said again, "Our Najd as well." On that the Prophet said, "There will appear earthquakes and afflictions, and from there will come out the side of the group of Satan." [Ref: Bukhari, B17, H147] Keeping this information in mind please read the following Hadith: “... Allah's Messenger while turning his face towards the east, said: The turmoil would appear from this side; verily, the turmoil would appear from this side; verily, the turmoil. would appear from this side. The side where will appear the group of Satan.” [Ref: Muslim, B41, H6940] The Ahadith have established group of Satan will emerge from East and from the direction of where Banu Rabia [as well as Banu Abdul Qais] and Mudhar were situated [- in Najd]. The Factor Which Decides From Where Group Of Satan Emerged: In the light of Ahadith it is clear that group of Satan is to emerge from the lands of Banu Rabia and Banu Mudhar. If the historical positioning of both these tribes is known then the land from where the group of Satan emerged will accurately identified. Location Of Banu Mudhar And Banu Rabia In Arabian Peninsula: If you already are not aware where Najd is click the link above. Please bare in mind that all the information found in Ahadith and quoted above - about the direction/region from where group of Satan will emerge was given to identify, a particular Najd. If it is established that Mudhar/Rabia and their sub-tribes were situated in region of Najd and particularly in direction of Riyadh. Then there is no possibility of Najd being Iraq or group of Satan emerging from Basrah because the direction which Prophet (sallallahu alayhi was’sallam) pointed was direction of lands of Mudhar/Rabia - not city of Basrah nor Iraq in general. See map below: Even if one was to concede for sake entertaining a argument that Iraq is Najd and Basrah is Najd – despite this even then Iraq and its city of Basrah would not be the direction which Prophet (sallallahu alayhi was’sallam) pointed. He pointed toward the land of Mudhar/Rabia, toward the East, in the direction of Hadhrat Aysha’s (radiallah ta’ala anha) house from pulpit of Masjid Nabvi. All these details add up to establish that Prophet (sallallahu alayhi was’sallam) pointed in the general direction of Saudi capital Riyadh. Conclusion: It is now established that [the two] groups of Satan were to originate from the land of Banu Mudhar and Banu Rabia. These tribes were located in the central region of Arbian Peninsula and not in Iraq. Hence considering the location of these tribes [in central Arbia], direction of sunrise, direction of East, and Prophet (sallallahu alayhi was’sallam) pointing toward the direction of Hadhrat Aysha’s (radiallah ta’ala anha) house from pulpit of Masjid Nabvi establishes that he was pointing precisely toward the direction of Riyadh hence Najd cannot be Iraq nor Iraqi city of Basrah. Based on these facts that Mudhar/Rabia were situated in Arabian Peninsula, the entire grand distortion of Kharijis falls flat, because Prophet (sallallahu alayhi was’sallam) had told of emergance of two groups of Satan from land of Banu Mudhar and Banu Rabia, esbatlished by following Hadith: "True Belief is Yemenite yonder but sternness and mercilessness are the qualities of those who are busy with their camels and pay no attention to the Religion where the two sides of the group of Satan will appear. Such qualities belong to the tribe of Rabi`a and Mudar." [Ref: Bukhari, Bo54, H521] Location of these tribes in central region of Najd – around Saudi capital Riyadh is enough to establish; these tribes were part of first major Khariji and members of these tribes were part of rebellious group which emerged as a distinct Khariji sect in Iraq. The second major manifestation of Khawarij from the land of Banu Mudhar and Banu Rabia was of Muhammad bin Abdul Wahhab’s sect which embodied all fundamental aspects of Khariji methodology and practice.[14] Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi Footnotes: - [1] “Narrated 'Abdullah bin 'Umar: I heard Allah's Apostle on the pulpit saying; "Verily, afflictions (will start) from here" pointing towards the east; "whence the side of the group of Satan comes out." [Ref: Bukhari, B56, H714] - [2] “Narrated Salim's father: The Prophet stood up beside the pulpit and said, "Afflictions are there! Afflictions are there, from the side where group of Satan will come out," or said, "..the side of the sun.." [Ref: Bukhari, B88, H212] - [3] “Narrated 'Abdullah: The Prophet stood up and delivered a sermon, and pointing to 'Aisha's house, he said thrice, "Affliction (will appear from) here," and, "from the side, where Satan's group will come out." [Ref: Bukhari, B53, H336] - [4] “Narrated Ibn 'Umar: (The Prophet) said, "O Allah! Bless our Sham and our Yemen." People said, "Our Najd as well." The Prophet again said, "O Allah! Bless our Sham and Yemen." They said again, "Our Najd as well." On that the Prophet said, "There will appear earthquakes and afflictions, and from there will come out the side of the group of Satan." [Ref: Bukhari, B17, H147] - [5] “Out of the offspring of this man, there will be people who will recite the Quran but it will not go beyond their throats, and they will go out of Islam as an arrow goes out through the game, and they will kill the Muslims and leave the idolators. Should I live till they appear, I would kill them as the Killing of the nation of 'Ad." [Ref: Bukhari, B93, H527] - [6] “... and similarly his fasting inferior to theirs, but they will desert Islam (go out of religion) as an arrow goes through the victim's body (games etc.) in which case if its Nasl is examined nothing will be seen thereon, and if its Nady is examined, nothing will be seen thereon, and if its Qudhadh is examined, nothing will be seen thereon, for the arrow has gone out too fast even for the excretions and blood to smear over it.” [Ref: Bukhari, B73, H184] - [7] “The sign by which they will be recognized is that among them there will be a black man, one of whose arms will resemble a woman's breast or a lump of meat moving loosely. Those people will appear when there will be differences amongst the people." I testify that I heard this narration from Allah's Apostle and I testify that 'Ali bin Abi Talib fought with such people, and I was in his company.” [Ref: Bukhari, B56, H807] - [8] “Then a man stood behind him and said: "O Muhammad! You have not been just in your division!" He was a man with black patchy (shaved) hair, wearing two white garments. So Allah's Messenger [sAW] became very angry and said: "By Allah! You will not find a man after me who is more just than me." Then he said: "A people will come at the end of time; as if he is one of them, reciting the Qur'an without it passing beyond their throats. They will go through Islam just as the arrow goes through the target. Their distinction will be shaving. They will not cease to appear until the last of them comes with Al-Masih Ad-Dajjal. So when you meet them, then kill them, they are the worst of created beings." [Ref: Nisa’i, B37, H4108] - [9] “Then a man with sunken eyes, prominent checks, a raised forehead, a thick beard and a shaven head, came (in front of the Prophet ) and said, "Be afraid of Allah, O Muhammad!" The Prophet ' said "Who would obey Allah if I disobeyed Him? (Is it fair that) Allah has trusted all the people of the earth to me while, you do not trust me?" [Ref: Bukhari, B55, H558] “Sahl b. Hunaif reported Allah's Apostle as saying: There would arise from the east a people with shaven heads.” [Ref: Muslim, B5, H2338] - [10] Prophet (sallallahu alayhi was’sallam) said regarding Khawarij: “Abu Dharr reported Allah's Messenger as saying: Verily there would arise from my Ummah after me or soon after me a group (of people) who would recite the Qur'an, but it would not go beyond their throats, and they would pass clean through their religion just as the arrow passes through the prey, and they would never come back to it. They would be the worst among the creation and the creatures. Ibn Samit (one of the narrators) said: I met Rafi' b. 'Amr Ghifari, the brother of Al-Hakam Ghifari and I said: What is this hadith that I heard from Abu Dharr, i. e. so and so? and then I narrated that hadith to him and said: I heard it from the Messenger of Allah.” [Ref: Muslim, B5, H2335] From quoted Hadith it has become clear Khawarij are worst of creatures in creation of Allah (subhanahu wa ta’ala). Another Hadith gives reason why they are worst of creatures: “... and the Mulhidun (heretical) after the establishment of firm proof against them:"And the statement of Allah: 'Allah will not mislead a people after He has guided them, until He makes clear to them what to avoid.' [9:115] And Ibn Umar used to consider them (the Khawarij and the Mulhidun) the worst of Allah's creatures and said: "These people took some verses that had been revealed concerning the disbelievers and interpreted them as describing the believers.” [Ref: Bukhari, Volume 9, Page 49, Chapter 6: Killing The Khawarij] To put it plainly the reason for which they are declared worst creatures in the creation of Allah (subhanahu wa ta’ala) is; they distort the natural application of verses of Quran. - [11] As the Wahhabi armies gained control of territories in Arabian Peninsula they engaged in wholesale slaughter of Muslim men, women, and children. The second phase of Wahhabi wrath was war upon heritage of Islam. They took upon themselves to demolish Masajid, Madaris, historical sites, and destroyed the tombs of Awliyah-Allah under the pretext of eradicating Shirk and means to Shirk. This war on Muslims and heritage of Islam/Muslims has continued unabated upto present. The most recent examples of this war are blowing up of tomb Prophet Yunus (alayhis salaam) and Masjid adjacent to the tomb, with a bomb. Prophet (sallallahu alayhi was’sallam) stated regarding a particular individual belonging to Khawarij; I most fear about a man who will recite Quran until the light of Quran shines on his face and he will come to personify Islam. Then he will disregard all and will attack his Muslim neighbor with sword accusing him of committing major Shirk Prophet (sallallahu alayhi was’sallam) was asked if the accused will be guilty of Shirk or not. Prophet (sallallahu alayhi was’sallam) informed the attacker will be guilty of Shirk. The man was none other then Muhammad bin Abdul Wahhab. - [12] “Verily Iman is towards this side, and harshness and callousness of the hearts is found amongst the rude owners of the camels who drive them behind their tails (to the direction), from where will emerge the two groups of Satan, these are the tribes of Rabi'a and Mudar.” [Ref: Muslim, B1, H83] - [13] “... (these people situated towards the direct of east) from where the side of the group of Satan will appear; those are the (the qualities of) tribes of Rabi`a and Mudar.” [Ref: Bukhari, 5, B59, H670] “... (these people situated towards the direct of east) from where the side of the group of Satan will appear; those are the (groups of Satan are) tribes of Rabi`a and Mudar.” [Ref: Bukhari, 5, B59, H670] Note both of these translations are correct and both apply to Banu Rabia and Banu Mudhar because both were part of Khariji apostasy and both displayed the qualities mentioned by Prophet (sallallahu alayhi was’sallam). - [14] These signs were of – applying the verses upon Muslims revealed for polytheists, declaring Muslims as Mushrikeen, declaring Muslims as Kafir, rebelling against established authority, killing Muslims, befriending/sparing polytheists [- British Empire] but killing Muslims, shaven heads, emerged from Najd, from East, from lands of Banu Mudhar/Rabia, from the direction of Hadhrat Aysh’s (radiallah ta’ala anha) house, Muhammad bin Abdul Wahhab is descendant of Dhil Khuwaisirah at-Tamimi [from whose posterity Khawarij were to emerge for the second time], disrespecting Prophet (sallallahu alayhi was’sallam).

Salam alayqum, Meh khud thanvi Sahib, Nanotavi Sahib likhta rehta hoon. Aap nay is taraf mutawajoh keeya toh soch kar dil meh thori karahat huwi kay meh esa likhta hoon. Zahir baat heh kay ham kabi Kafiroon kay saath Sahib nahin likhtay, yehni firawn Sahib ya Iblees Sahib ya Abu Jahil Sahib toh phir in mardoodoon kay saath keun likhtay hen. Meh nay Ulamah ko Maulvi be istimal kartay suna heh in mardoodoon kay leyeh yehni thanvi ismail dehalvi, nanotavi, gangohi waghera kay leyeh. Meh in sha Allah aynda toh nahin karoon ga. Joh kohi thanvi, gangohi, nanotavi waghera ko ba hasiyat e musalman ihtiraman sahib, maulvi, likhta bukarta heh toh yaqeenan us ka iman zaya ba-shart kay woh in kay kufriat par mutallay ho. Han hamaray Sunni Ulamah toh zahir heh waqif hen in say is leyeh un kay baray meh toh yeh nahin kaha ja sakta kay musalman maan kar sahib kehtay hen sirf maslahatan kehtay hen. Zahir heh agar kissi kay buzurg kee be adbi karo gay toh woh tumaroon kee karay ga. Buttoon kee towheen Allah nay Quran meh mana farmahi heh keun kay Mushrik jawaban Allah kee towheen kartay thay. Esa andaaz apnana chahyeh joh neutral ho. Har Aaalim kay baray meh toh hokam nahin deeya ja sakta kay woh gunna gar hen ya nahin, magar yeh zaroor heh kay jis kee niyyat joh heh us ko ussee kay mutabiq janchen. Wesay mera mashwara heh kay aap is par fatwah lenh aur hamaray saath be share karen.

Ek banda joh ibaraat ka parchar nahin karta aur nah difa karta heh. Aur in ibarat kay kufriat honay meh shak karay us ko dalahil e shar'ri kee taraf motowajjoh keeya jahay aur phir ulamah kee takfir kee taraf. Jab yaqeen ho jahay kay yeh dalahil be samajta heh kufria ibarat ko be samajta heh, aur joh us kay ashakalat hen un kee wazahat be kar dee gaee heh aur phir bee woh manta nahin bilkhasoos zidd meh aa kar woh manta nahin ya sufiat peace tolerance compassion ki philososphy kee bina par nahin manta toh zeroor takfir kee jahay, essa shakhs zeroor Kafir heh. man shakka fi kufrihi ... ka ittlaq uneeh par heh jin ko itla e shar'ri huwi yehni Quran o hadith kay dalahil aur ulamah kee takfir deeh gahi toh phir be na manay toh us par is ka itlaq heh, har aam anparh jahil par nahin. Dosri baat ek banda jahil heh magar ibarat e kufria kee tableegh karta heh, aur gustakhana ibarat ko ayn islam batata heh, esa banda bila shak o shuba Kafir heh. Essay ka qatal jaiz aur sawab heh. Aur yahi hokam Deobandi maulviyoon kay baray meh heh.

Introduction: This article explains the methodology of Ahle Sunnat on how to understand the attributes of Allah (subhanahu wa ta’ala) and His creation. Examples of monotheistic statements and principles which enable the readers to understand how Shirk will be warranted. Once properly understood the readers will be empowered to judge how Shirk in attributes can be warranted. Categories Reserved For Allah (subhanahu wa ta’ala) And Creation: Readers must bare in mind that Haqiqi, Qulli, Zaati, (etc) categories are only for Allah (subhanahu wa ta’ala), and Majazi, Baaz, Atahi, (etc) categories are for the creation of Allah (subhanahu wa ta’ala). If one attributes the attributes of Allah (subhanahu wa ta’ala) to a creation, it is Shirk. It is also Shirk/Kufr if someone ascribes the attributes of creation of Allah (subhanahu wa ta’ala) to Allah (subhanahu wa ta’ala). Therefore every attribute of Allah (subhanahu wa ta’ala) has to be intepreted according to categories which befit His honorable status and attributes of creation have to be interpreted according to what is reserved for creation. Real/True Attributes: Real/True attributes, none can posses other then Allah (subhan wa ta’ala). All attributes of Allah (subhanahu wa ta’ala) are true/real. True/Real in meaning of nothing like them, quantity is not limited/restricted, existed from eternity and will exist to eternity, they are pure and exist in real/true form in Allah (subhanahu wa ta’ala) without defect. His Sama’at (i.e. hearing) and Baseer’at (i.e. seeing), His Yad (i.e. hand) and Wajh (i.e. face) are real/true according to His befitting glorious majestay. His seeing/hearing is true/real but not like His creation. His Yad/Wajh is true/real but not like His creation. He alone possesses true/real qualities of all that exists and nothing is in control of creation. Monotheistic Afirmation Of Real/True Attributes: Allah (subhanahu wa ta’ala) who created the universe and He is the Haqiqi owner of paradise and the beauties which it contains. Existance of Allah (subhanahu wa ta’ala) is Haqiqi. These are some examples how the true/real and the purity of attributes of Allah (subhanahu wa ta’ala) can be affirmed. Linguistical Attributes: Linguistical attributes are of creation of Allah (subhanahu wa ta’ala). The attributes are said to be possessed by objects/beings but in reality Allah (subhanahu wa ta’ala) possesses them. It is said, knife cuts but cutting of knife is not real/true but true/real cutting is with Allah (subhanahu wa ta’ala), hence cutting is linguistical quality of knife because it is ‘said’ and not reality. It is said fire burns but burning of fire is not real/true quality of fire. The true/real quality of burning is in control of Allah (subhanahu wa ta’ala). Monotheistic Affirmation of Linguistical Attributes: Allah (subhanahu wa ta’ala) is the real/true owner of what ever that exists within universe but due to His mercy, I was granted the ownership of the house. Allah (subhanahu wa ta’ala) has granted me the ownership of these animals out of his limitless treasures but He is the Haqiqi owner of everything that I own and of me. What Warrants Shirk: Believing a creation posseses y attribute in Haqiqi terms will warrant Shirk. Or believing Allah (subhanahu wa ta’ala) possesses all attributes in Haqiqi terms but n possesses a attribute or all the attributes like Allah (subhanahu wa ta’ala). Believing in attributes of Allah (subhanahu wa ta’ala) in linguistical meaning – as creation possesses them, is also Shirk. Denial of Allah (subhanahu wa ta’ala) possessing Haqiqi attributes and denial of His Haqiqi managing of affairs of the universe is Kufr and ascribing a partner to Him in His Zaat, Sifaat, A’faal in Haqiqi meanings is Shirk. Personal Attributes: Personal attribute is which is one’s own and which is not confered to one by anyone else. Whatever has been granted to one cannot be personal. Allah’s (subhanahu wa ta’ala) existance and His attributes are all His personal. None has this quality other then Allah (subhanahu wa ta’ala). He is One who is not dependant upon anyone, He is self sufficent. Monotheistic Affirmation Of Personal Attributes: Allah (subhanahu wa ta’ala) is living by His own Self, none as given Him life. Allah (subhanahu wa ta’ala) is all seeing by His own self, none as given Him sight. Allah (subhanahu wa ta’ala) is sustainer, by His on Self, none as given Him the means of sustaining, nor the right to sustain. Allah (subhanahu wa ta’ala) is all knowing by His self, none as told Him anything which He does not already know by His ownself. Granted Attributes: All attributes/characteristics of creation were granted by Allah (subhanahu wa ta’ala). Without Allah’s (subhanahu wa ta’ala) bestowal the creation would not possesse attributes nor exist. Creation is dependent upon Allah’s (subhanahu wa ta’ala) bestowal. The ability of seeing/hearing has been granted by Allah (subhanahu wa ta’ala). Monotheistic Affirmation Of Personal Attributes: Allah (subhanahu wa ta’ala) gave life to all living creatures, without his mercy no living creature would exist. Our non-existance will not harm Him nor benefit Allah (subhanahu wa ta’ala). Our existance is his bestowal and dependant upon His existance. Allah (subhanahu wa ta’ala), gave us the ability to see, without His giving us this blessing neither we would see, nor we can make our self see, out of our own will. He has given us the right to sustain, and provided the means to sustain our selves. Without His granting of these rights and means we would not be able to sustain our selves, nor would we manage to sustain our selves. What Warrants Shirk: Believing attributes/bodies of creation are their own and not granted by Allah (subhanahu wa ta’ala) is Shirk because all creation possesses bodies/attributes by granting of Allah (subhanahu wa ta’ala). Following statements are Shirk; god does not grant to me anything instead I earn my living, or I know everything by myself god did not grant me this knowledg. Alternatively believing Allah (subhanahu wa ta’ala) was granted existance by another deity is also Shirk because existance and attributes of Allah (subhanahu wa ta’ala) are His own. Absolute Attributes: Qulli here used in meaning of absolute also means total, complete, everything, all, and perfect [in quantity]. All attributes of Allah (subhanahu wa ta-ala) are perfect in quanity meaning none of them can be improved any futher then they already are. Improvement in attributes of Allah (subhanahu wa ta’ala) is impossible. Monotheistic Affirmation Of Absolute Attributes: Allah (subhanahu wa ta-ala) is all seeing and His vision encompasesses absolutely everything. Allah (subhanahu wa ta-ala) is all hearing and Allah (subhanahu wa ta-ala) hears everything, even their wispers, from the highest of heavens to the depths of earth, deepest of oceans no sound escapes Him. Allah’ s (subhanahu wa ta-ala) knowledge is complete and absolute. Allah’s knowledge is of all creation that was, is, and will be. Partial Attributes: All qualities and attributes of creation of Allah (subhanahu wa ta’ala) are partial meaning uncomplete and some. Allah (subhanahu wa ta’ala) does not have any attribute which falls into partial catergory, Allah’s (subhanahu wa ta’ala) attributes are absolute/complete. Monotheistic Affirmation Of Partial Attributes: Its the mercy of Allah (subhanahu wa ta’ala) that He has granted me some vision with which I see the beauties of creation of Allah (subhanahu wa ta’ala). Allah (subhanahu wa ta’ala) has granted me limited/some knowledge of the creation through the means of analysis, scientific research. What Warrants Shirk: Allah’s (subhanahu wa ta’ala) knowledge is absolute and none is capable of knowing as much as Him nor He has granted His absolute knowledge to anyone in creation. Al qalam (i.e. the pen) and al lawh wal mahfooz (i.e. the preserved tablet) are mere creations of Allah (subhanahu wa ta’ala) and the knowledge they have is in no way equale to Allah (subhanahu wa ta’ala). The knowledge granted to preserved tablet and the pen is not even a drop from the ocean of knolwedge of Allah (subhanahu wa ta’ala). If it is beleived; Prophet (sallallahu alayhi was’sallam) knows whats contained in the preserved tablet it will not mount to Shirk. Prophet (sallallahu alayhi was’sallam) is a creation like preserved tablet and if it was Shirk to believe one creation possessing knowledge preserved tablet then it will be Shirk for all creations. Affirming Allah’s (subhanahu wa ta’ala) entire knowledge for any creation is Shirk. Or limiting Allah’s (subhanahu wa ta’ala) knowledge to a particular creation – such as preserved tablet or the pen is also Shirk. In principle, accrediting to a creation absolute attribute or attributes is making that creation as a partner of Allah (subhanahu wa ta’ala) – which is Shirk. Sorting Out What Might Confuse: There is chance that some readers may confuse the categorization and brand others as polytheists for using words such as; zaati (i.e. personal), haqiqi (i.e. true/real) in their conversations for material possessions or qualities which they possess. Someone might say; this is my personnal (i.e. zaati) computer, or say; I am true/real owner of this house. The usage of these words in daily life will not mount to Shirk because person y is using the words in context of creation. Saying; this is my personal computer, belongs to me and not to any other individual/creation. There has to be explicit negation of Allah's (subhanahu wa ta’ala) bestowal for Shirk to be warranted, such as; Allah (subhanahu wa ta’ala) did not give me this knowledge. Otherwise all statements which indicate zaati/haqiqi [etc.] claim to a object or idea will be interpreted as linguistical statements. Linguistical statements cannot be taken to represent the true/real Tawheed belief of individual. The categories have to be interpreted technically to highlight Tawheed and reveal Shirk. One must not strip the techincal meaning of the words out of Tawheed/Shirk context. These words only carry the technical meaning attributed to them when they are used in the context of understanding attributes of Allah (subhanahu wa ta’ala) and His creation. When the words are used by a creation in relationship to another creation then the technical meaning does not apply rather the linguisitic use should be understood. Each termonology is with a unique explanation and what determines Shirk is the explanation and not the term itself. Therefore readers must ensure that they understand each termonology properly and know that Shirk is not warranted due to usage of a word but in what meaning the word is attributed to creation of Allah (subhanahu wa ta’ala). Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi

Article Reworked: Introduction: Fundamentally Tawheed of Allah (subhanahu wa ta’ala) is as fallow: He is Allah (subhanahu wa ta’ala), the One and the Only! The eternal absolutely perfect and without defect. The One independent of need/want and none in the creation is equal to Him. He does not bear a child nor He was ever begotten by any parent. This much knowledge of Tawheed is suffient enough to be a Muslim. To aquire a grade of Momin it is important to know Tawheed comprehensively. There are ten principles derived from Quran according to which the Tawheed of Zaat (i.e. unity of being) and Sifaat (i.e. attributes) can be understood perfectly. Without knowing these fundamental principles, Tawheed of being and Tawheed Al Sifat (i.e. unity of the attributes) cannot be fully grasped. Hence learning these principles is a must for every Muslim wanting to further the understanding of Tawheed and Shirk. The Fundamental Principles: Attributes are divided into, Wajib Ul Wujud (i.e. existance is essential) and Momkin Ul Wujud (i.e. existance is likely), Zaati (i.e. personal) and Atahi (i.e. bestowed), Qulli (i.e. total) and Baaz (i.e. partial), Azli/Abdi (i.e. eternal) and Waqti (i.e. transient), Haqiqi (i.e. real) and Majazi (i.e. linguistical), Bi-Ghayr Izni (i.e. without permission) and Bi-Izni (i.e. with permission), Ghair-Muntahai (i.e. unlimited) and Muntahai (i.e. limited), Ghayr Makhlooq (i.e. uncreated) and Makhlooq (i.e. created), Muhaal Al Fana (i.e. impossible to anahilate) and Mumkin Al Fana (i.e. possible to anahilate), Bi-Ghayr Misl (i.e. without comparision) and Bi-Misli (i.e. with comparision), Khaliqi (i.e. Creator’s) and Makhlooqi (i.e. creations), and Akmal (i.e. perfect) and Nakis (i.e. defective). Detailed Explanation Of Principles: Wajib Ul Wujud means, existance is absolutely fundamental requirement, absence/non-existance of which is impossible (i.e. muhaal) and Momkin Ul Wujud means, the existance is likely/possible but not absolute requirement nor fundamental. Zaati means, something which belongs to a y, in which no other shares ownership and Atahi means, bestowed/granted by one to another. Qulli means, something which is absolute, perfect (i.e. kamil), complete (i.e. mukamil), no amount is absent and Baaz means, some, something which is partial, uncomplete, less then full. Azli means something which is beginningless, or from eternity, Abdi means something which is endless, or to eternity and Waqti means, temporal or something which is to exist in time a period and then not exist. Haqiqi means, true, real, also can denote the meaning of pure (i.e. khalis), and Majaazi means, linguistical also commonly used to mean allegorical/metaphorical. Bi-Ghayr Izni, requires no permission from another, or independent from needing permission from another – equal or superior or lesser, and Bi-Izni requires permission from another, or else; is dependent upon permission of another – superior or equal or lesser. Ghair-Muntahai is unlimited, unrestricted, without a boundary, and Muntahai is limited, restricted, within a boundary. Ghayr Makhlooq in meaning of not being a creation, not being created by another or uncreated, and Makhlooq means a creation, being created by another. Muhaal Al Fana is in meaning of impossible; to anahilate y to non-existance, to cause it to not to exist, and Mumkin Al Fana is in meaning of it is possible; to anahilate x to non-existance, to cause x to not to exist. Bi-Ghayr Misl is in meaning of without comparision to another in meaning/detail and Bi-Misli is in meaning of with comparision in meaning/detail. Khaliqi is in meaning of attribute of Creator – Allah (subhanahu wa ta’ala), attribute whose existance in creation is impossible because it is nature of Allah (subhanahu wa ta’ala) and Makhlooqi is in meaning of something which is in nature of creation of Allah (subhanahu wa ta’ala). Akmal in meaning of; perfect [by nature], faultless, flawless, and untainted by all defects and Naqis is in meaning of defective, tainted, imperfect and with fault. Seperating Principles Reserved For Allah (subhanahu wa ta’ala) And For His Creation: Being of Allah (subhanahu wa ta’ala) and attributes of Allah (subhanahu wa ta’ala) are Wajid Ul Wujud and all attributes of Allah (subhanahu wa ta’ala) are to be understood according to the categories of: Zaati (i.e. personal), Qulli (i.e. total), Azli/Abdi (i.e. eternal), Haqiqi (i.e. real), Bi-Ghayr Izni (i.e. without permission), Ghair-Muntahai (i.e. unlimited), Ghayr Makhlooq (i.e. uncreated), Muhaal Al Fana (i.e. impossible to anahilate), Bi-Ghayr Misl (i.e. without comparision), Khaliqi (i.e. Creator’s) and Akmal (i.e. perfect). Creation of Allah (subhanahu wa ta’ala) is Momkin Ul Wujud and all attributes of creation of Allah (subhanahu wa ta’ala) are to be understood in the meaning of: Atahi (i.e. bestowed), Baaz (i.e. partial), Waqti (i.e. transient), Majazi (i.e. linguistical), Bi-Izni (i.e. with permission), Muntahai (i.e. limited), Makhlooq (i.e. created), Mumkin Al Fana (i.e. possible to anahilate), Bi-Misli (i.e. with comparision), Makhlooqi (i.e. creation’s) and Naqis (i.e. defective). Application Of Principles To Tawheed Of Allah (subhanahu wa ta’ala): Tawheed is to believe the being of Allah (subhanahu wa ta’ala) and His attributes are absolutely fundamental, absence/non-existance of His Zaat and Sifat is impossible. All His attributes are His own and none in creation shares ownership nor another has granted Allah (subhanahu wa ta’ala) His attributes. Allah (subhanahu wa ta’ala) possesses attributes which are absolute, perfect, and complete. His every attribute is so perfect, complete, absolute that nothing can be added to improve it. The being of Allah (subhanahu wa ta’ala) and His attributes are all from eternity and will remain to eternity. He was beginningless and will be endless. The existance of Allah (subhanahu wa ta’ala) and His attributes is real/true in meaning of nothing exists as Allah (subhanahu wa ta’ala) exists. He alone and His attributes exist - truly and actually. Allah (subhanahu wa ta’ala) requires no permission of another – superior, equal, lesser, to employ His attributes. He is independent of all, dependent upon none. Attributes of Allah (subhanahu wa ta’ala) are without limits, without restrictions and without boundaries. Allah (subhanahu wa ta’ala) nor His attributes are creation of another. He was eternal Creator of all but creation of none. It is impossible for another to cause Allah (subhanahu wa ta’ala) to not to exist nor it is possible for His attributes to be anahilated. He is the one who can obliterate/anahilate all that he has created and can cause non-existance but nothing transfers Him into state of non-existance. Allah (subhanahu wa ta’ala) and all His attributes are without comparision to creation in detail meanings. All attributes of Allah (subhanahu wa ta'ala) are perfect [by nature], faultless, flawless, and untainted by all defects associated with creation of Allah (subhanahu wa ta'ala). Applying Principles To Physical Being And Attributes Of Creation: The creation of Allah (subhanahu wa ta’ala) and it’s attributes can possibly exist but if it does not exist it does not effect the existance of the Creator. The physical existance of a/all creation and the attributes have been bestowed by Allah (subhanahu wa ta’ala) without His act of creating neither the physical nor the attributes of creation would exist. The attributes of all creation are partial, uncomplete, less then perfect. The physical being of creation and attributes will exist for a short period of time and then will cease to exist. These attributes are metaphoric/linguistical expressions reflecting to some degree the true/real attributes. Every action and attribute of creation of Allah (subhanahu wa ta’ala) is governed by the will and permission of Allah (subhanahu wa ta’ala). Without His permission, no being can act nor any attribute do the duty for which Allah (subhanahu wa ta’ala) created it for. Eyes see, due to permission of Allah (subhanahu wa ta’ala). Ears hear, due to permission of Allah (subhanahu wa ta’ala). Tongue does not taste the flavours due to receiving no permission of Allah (subhanahu wa ta’ala). Creation by nature is limited and restricted in physical nature as well as in attributes. All that exists according to our five senses and all that exists which these five senses cannot comprehend are a creation and created by Allah (subhanahu wa ta’ala). The physical creation and its attributes can be anahilated into state of non-existance. Creation’s physical being and attributes all are comparable to other creation in detail/meaning. Creation of Allah (subhanahu wa ta'ala) possesses some defective attributes [as well as good] and these attributes which enable them to lie, cheat, abuse, steal, backbite etc. Some engage in such activities and others merely possesse the ability to but abstain from them. Allah (subhanahu wa ta’ala) is absolutely free from engaging in all types of defects and He is also absolutely free from having ability to over such defects.[1] Applying Creator’s Principles To Creation: It is utmost of importance that we do not exceed the status of creation of Allah (subhanahu wa ta’ala) and make them equal with Allah (subhanahu wa ta’ala). Nor should a servant degrade the status of Allah (subhanahu wa ta’ala) so low; Allah (subhanahu wa ta’ala) is accredited with attributes which are of His creation. If one was to understand Creator’s attributes according to creations characteristics then y commits Kufr which invalidates his belief in Islam. If a individual understood or believed creation’s attributes are to be understood with Creator’s characteristics then he would commit Shirk which would invalidate his belief in Islam. Wama alayna ilal balaghul mubeen Muhammed Ali Razavi - [1] Heretics say; Allah (subhanahu wa ta’ala) has ability to lie but does not lie. Having a ability over defect [but not performing the defective act] establishes existance of defective seed. A man who can tell a lie but does not tell a lie due to his concious decision – like Hadhrat Abu Bakr as-Sadeeq (radiallah ta’ala anhu), will be like Allah (subhanahu wa ta’ala) in this regard. Allah (subhanahu wa ta’ala) has no likeness which is explicitly stated in the Quran. Heretic may argue the verse of Quran says; laysaka mithli shay’in meaning; there is nothing like Him, and shay’i is used for material, therefore Allah (subhanahu wa ta’ala) is nothing like a material thing. Granted shay’i is used for material object and the verse does mean Allah (subhanahu wa ta’ala) is not like any material object or material being in creation. Shay’i is material object/being but objects/beings have certain characteristics and attributes. These attributes are essential part of material objects/beings and therefore the verse is also negating Allah (subhanahu wa ta’ala) being like creation in respect of attributes. Hence comprehensively the verse means there is no material thing or being in creation lik of Allah (subhanahu wa ta’ala) in Zaat or Sifat. On basis of this Allah (subhanahu wa ta’ala) and Hadhrat Abu Bakr as’Sadeeq (radiallah ta’ala anhu) having the ability to lie but not lieing establishes likeness between Allah (subhanahu wa ta’ala) and His creation. One degrades Allah (subhanahu wa ta’ala) by equating Him to His creation yet we know Allah (subhanahu wa ta’ala) is unique and nothing like His creation in any respect. In Tawheed of Muslims Allah (subhanahu wa ta’ala) is so pure and perfect in His being and attributes and actions that having ability to perform ills is defect. The heretics argue; but if Allah (subhanahu wa ta’ala) does not have ability to perform it then creation is more powerful then creator. We should respond, having the ability to perform an ill is not itself a bad for creation but for Allah (subhanahu wa ta’ala) believing that He has power to perform ill acts but does not, is reprehensible innovation, and clear Kufr. Also some from the creation haved raped, stolen property of others, and have lied. Considering your rule, if Allah (subhanahu wa ta’ala) has not already raped someone would it mean the rapist has more power then Allah (subhanahu wa ta’ala)? A Muslim would agree that Creator does not need to engage in such act to be more powerful then creation. Then why does Allah (subhanahu wa ta’ala) not having the ability to commit a ill action makes creation superior to Him? All creation is given unqiue shapes/forms attributes and characteristics. Monkeys can easily climb trees, birds can fly, there these abilities make them superior to a human? Everything is created according to a nature and each performs actions according to their own nature. Mans ability to commit ills results in some committing these ill actions others don’t because this is the nature of human. Allah (subhanahu wa ta’ala) not having the ability to lie and not lieing is according to His holy, pure and perfect nature. Establishing the ability of performing ills, is to establish a ill in Allah (subhanahu wa ta’ala) which does not take place but is part of Him. It is akin to believing Allah (subhanahu wa ta’ala) is Al Kadhab (i.e. the Liar) but the Zahoor (i.e. manifestation) of attribute will not take place. Abilities are according to attributes if one does not possesses a attribute then ability will be absent. Allah (subhanahu wa ta’ala) was and is not Al Kadhab hence He does not have ability to lie. Allah (subhanahu wa ta'ala) is Merciful, therefore He possesses the ability to show mercy and He will show mercy. He will show mercy to some on day of judgment and allow them to enter paradise. Others Allah (subhanahu wa ta'ala) will send to hell fire even though having the attribute of Merciful. This establishes Allah (subhanahu wa ta'ala) will show mercy and send people to paradise and refrain from showing mercy despite possessing the ability to show mercy and allow the sinners to enter paradise. When a attribute is possessed by Allah (subhanahu wa ta'ala) then He will act on it and the attribute will manifest itself eventually. If the possessed attribute does not manifest on a occasion then we can assume despite having the ability to act according to possessed attribute Allah (subhanahu wa ta'ala) wished not to demonstrate it. If the attribute is not part of attributes of Allah (subhanahu wa ta'ala) then having ability over the attribute cannot be established. Having ability to do something but not doing it is conditional upon possessing the attribute like it was in the case of Allah (subhanahu wa ta'ala) being Merciful. He demonstrates His mercy by forgiving and allowing entry to paradise and despite having the power/ability to forgive will not do so and will send people to hellfire. This establishes having ability to forgive, to be merciful, to lie, is based on possessing the attributes which enable these. If one does not possess the attribute, one does not possess the ability over the attribute, nor the manifestation of a attribute will will take place. This is enough to establish the belief of Muslims;Allah (subhanahu wa ta'ala) does not lie nor with Him is the ability to lie. Allah (subhanahu wa ta'ala) is the Merciful therefore he has power/ability to show mercy, He must be Al Kadhab (i.e. the Liar) to possess the ability to lie and to actively engage in a lie, but Allah (subhanahu wa ta'ala) is Al Haq (i.e. the Truth).

Kafiroon kay khilaf Wahhabi Jihad haram samajtay hen. Wahhabi shaytaan, dajjal, aur kafiroon kee fojh hen is leyeh sirf musalman ko qatal karna sawab aur jihad samajtay hen. Allah ta'ala ham sunniyoon ko in kay khilaf jihad kee tofeeq deh, ameen.

Introduction: Tawheed, is the belief of unity of Allah (subhanahu wa ta’ala) and it means; Allah (subhanahu wa ta’ala) is unique in His being, attributes and actions and no one equal to Him in these aspects. Tawheed cannot be fully understood without understanding its opposite – Shirk. Linguistically Shirk means to assosciate, to ascribe but in the termonology of religion of Islam Shirk is used to mean association of a equal partner in being, attributes, or actions of Allah (subhanahu wa ta’ala). Adhering to Tawheed and distancing our selves from Shirk is fundamental for a Muslim. All sins will be forgiven by Allah (subhanahu wa ta’ala) but the sin of Shirk will be punished eternally in the fire of hell. A polytheist can give charity, feed/cloth the poor, speak good words, be kind to parents, but his works will be rejected due to Shirk in the creed.[1] A Muslim who holds to Tawheed having no good work will enter paradise on account of; there is no god except Allah.[2] The Importance Of Tawheed: Allah (subhanahu wa ta’ala) states: Rejection of Prophet-hood of RasoolAllah (sallallahu alayhi was’sallam) is rejection of all the prophets that came before him. How can rejection of one Messenger of Allah (subhanahu wa ta’ala) be reject of all the Messengers of Allah (subhanahu wa ta’ala) that had come before him? Answer is very simple, every prophet had brought different rules and regulations which suited to the conditions of a particular nation. Every prophet was sent by Allah (subhanahu wa ta’ala) to take people back to the very reason for which Allah (subhanahu wa ta’ala) created us - His Worship. Without sound understanding of Allah’s (subhanahu wa ta’ala) Tawheed, worship of Allah (subhanahu wa ta’ala) would have been vain. Therefore Allah (subhanahu wa ta’ala) sent Prophets/Messengers to distinguish between Tawheed and Shirk, then commonded them to teach their fallowers ways of worship of Allah (subhanahu wa ta’ala). Therefore the fundamental message of all Prophets/Messengers was Tawheed. Rejection of RasoolAllah’s (sallallahu alayhi was’sallam) Tawheedi message, would mount to rejecting all the Prophets/Messengers that had come before him. All Prophets had brought one thing which was unchanged throught ages from the Prophet Adam (alayhis salaam) to the last and the final Prophet - Muhammed (sallallahu alayhi was’sallam). This unchanged aspect of every Prophets message was Tawheed of Allah (subhanahu wa ta’ala). In this context one who rejects the message of Tawheed given by RasoolAllah (sallallahu alayhi was’sallam) has rejected all the Prophets. Tawheed Of Allah (subhanahu wa ta’ala) A Constant: Allah (subhanahu wa ta’ala) does not change. He was One but did not become two. Nor He was two that became One. He was not man that He became father of son/daughter. He was not young that the became old nor old that He became young. He was not weak that He became powerful nor powerful who had become weak. He was not dependent who became independent nor independent that who became dependent. He was not above that He came to below, nor below that He went to above. What was Shirk at the beginning of the creation will remain Shirk till the day of judgment. To attribute to him son was Shirk, is Shirk will remain Shirk till the day of judgment. To attribute to Allah (subhanahu wa ta’ala) a god-partner, was Shirk in the beginning of creation, is Shirk at present, and will remain Shirk till the day of judgment and thereafter. To worship a idol-god was major Shirk, is major Shirk and will remain major Shirk till the dead are raised from graves and their after. To prostrate to other then Allah (subhanahu wa ta’ala) with intention of worship and with belief that other then Allah (subhanahu wa ta’ala) has the right to be worshiped was Shirk in the before the creation, after the creation of creation, is Shirk and will remain Shirk for eternity. The Ihkaam which He has subjected His Creation to, will change. Halal will become Haram, Haram will become Halal, according to particular situation of a people, but this change of Ihkaam will not be in the regards to Tawheed and Shirk. Tawheedi teaching will not become Shirk nor Shirki teaching will become Tawheed. It was Halal for a creation to prostrate to another creation – example; angels, the Prophet Yaqood (alayhis salaam) and his wife. Yet it became Haram in our Shari’a. The Halal became Haram but Shirki prostration was Haram then and has remained Haram in our Shari’a. Allah’s (subhanahu wa ta’ala) Tawheed in reality was constant but the knowledge of Tawheed was revealed to mankind to educate. The awareness of Tawheed changed not the Tawheed of Allah (subhanahu wa ta’ala). Being, Attributes And Actions: All living creatures have three essentials, Zaat (i.e. physical being - body), Sifat (i.e. attributes – hearing, seeing), and A’faal (i.e. actions). Attributes/Actions cannot exist without and independent of the Zaat but the Zaat can exist without and independent of attributes/actions.[2] Allah (subhanahu wa ta’ala) has Zaat [which befits His majestay], Sifaat [which befit His majestay] and A’afal [which befit His majestay] but not like His creation. One cannot legitimately separate the attribute/attributes or action/actions from the being of Allah (subhanahu wa ta’ala). If attribute/action is removed from the Zaat of Allah (subhanahu wa ta’ala) then Zaat has lacks the removed attribute/action. Attribute/action cannot exist independent of the Zaat and if one believes attribute exists independent of Zaat then automatically that attribute/action is a separate Zaat and no longer part of original. Hence Allah (subhanahu wa ta’ala) should not be distinguished in a fashion that His attributes/actions become gods independent of Him or existing independent of Him. A mans attributes/actions are actions/attributes of the physical body therefore any increase in strenth of attributes is increase in ability of body. Point is attributes/actions exist in Zaat as such when Shirk in Sifaat or A’faal is warranted then automatically Shirk of Zaat is also warranted. Shirk In Creed And Action: Shirk in creed can be, associating with Allah (subhanahu wa ta’ala) a equale partner in His Zaat, Sifat, or A’fal. Or believing a creation is worthy of worship along with Allah (subhanahu wa ta’ala) or believing God has become a creation, or believing a creation has been elivated to status of god-hood with limited, restricted, humanly characteristics, or the one being elivated to the status of god has been bestowed godly attributes and humanly characteristics have been removed. Shirk in actions is, actions which can be interpreted to mean, actions of worship. These actions can be praising, seeking help, prostrating, bowing, performing other rituals acts to please, to gain favor of a idol-god. Creed Is Essential In Determining Shirk: If one prostrates to a human with creed; [one I am prostrating to is] a creation of Allah (subhanahu wa ta’ala) and not god-partner of Allah (subhanahu wa ta’ala), worship is not due to him, but only respect, then Shirk is not warranted. This was the Tawheedi creed of angels when they prostrated to Prophet Adam (alayhis salaam) hence their action was interpreted to mean respect. We the Muslims, protrate to Allah (subhanahu wa ta’ala) believing; he is Allah (subhanahu wa ta’ala), the One and the Only God and to Him all worship is due, with this creed our prostration is worship. Shirk can be committed in creed and action. Fundamental requirement for a action to be deemed as polytheistic is; polytheistic creed, due to this polytheistic creed the action is performed. Therefore while judging Shirk we must consider creed before we consider the action and if the creed on which the action was based was polytheistic then the action is also polytheistic. Polytheistic Creed Is Fundamental To Shirk: There are two types of Shirk, minor and major. There are two types of minor Shirk, pride and blameless Shirk. Shirk of pride invalidates righteous actions where as blameless Shirk is warrants no sin and person is blameless. Major Shirk invalidates ones belief in Islam and this Shirk always occurs in creed first. Monotheist becomes guilty of major Shirk primarily as result of change of creed - from Tawheedi to Shirki and then actions are performed according to the polytheistic belief. Basic Definition Of Shirk: Associating, joining, ascribing a god-partner with Allah (subhanahu wa ta’ala) in absolute [or perfectly like] or relative [or partialy like] terms, is Shirk. Ascribing in absolute terms a partner with Allah (subhanahu wa ta’ala) in His attributes or actions, is Shirk. To believe that Allah (subhanahu wa ta’ala) has a inferior god-partner who shares with Allah (subhanahu wa ta’ala) in His attributes/actions in relative terms and as a inferior god-partner, is Shirk. Shirk In Zaat Of Allah (subhanahu wa ta’ala): Shirk of Zaat, essentially is ascribing to Allah (subhanahu wa ta’ala) a being as a god partner. Commonly the associated god partner is in the form of a idol, either as daughters, son, parent, or wife. Who is/was made god partner in Zaat of Allah (subhanahu wa ta’ala) entirely depends on the region of the world. How Shirk Of Zaat Is Warranted: Apart from the above mentioned occasions generaly when ever Shirk of Sifaat or Shirk of A’fal occurs Shirk of Zaat is automatically warranted. Suppose y creation is believed to possess attribute of all-seeing – just like Allah (subhanahu wa ta’ala) is all-seeing, then one who believes y possesses the all-seeing attribute has committed major Shirk in attributes of Allah (subhanahu wa ta’ala). Attributes are part of physical being or Zaat of a creature and if one possesses great attributes then these great attributes also elivate his Zaat by bringing prestiege. Apart from the physical appearance character of a person is juged on merits, qualities and attributes. Better the merits, qualities attributes more superior the Zaat of person will be judged and better the qualities and merits superior the person will be. If a attribute of the God is given to a creation then that merit, quality, attribute will elivate that Zaat to status of god-hood. The attribute of all-seeing maybe the only attribute which one ascribed to the being but fact remains the physical being of y is said to possess the attribute of all-seeing. Hence the physical-being/Zaat of y has also been elivated to status of god-hood due to one godly attribute/quality being attributed to y. Shirk In Sifat Of Allah (subhanahu wa ta’ala): Shirk of attributes is, a form of major Shirk in which attributes/attribute of Allah (subhanahu wa ta’ala) are/is ascribed to a creation of Allah (subhanahu wa ta’ala) in absolute sense – or in other words, ascribed to a creation in same capacity as it is believed for Allah (subhanahu wa ta’ala). Attributes Of Allah (subhanahu wa ta’ala) And His Creation: Seeing, hearing, knowing, these are all attributes of Allah (subhanahu wa ta’ala). The creation of Allah does shares with Allah (subhanahu wa ta’ala) these attributes. Allah (subhanahu wa ta’ala) as out of His will as confered these atributes to His creation and the ability of these attributes is restricted in creation. Allah (subhanahu wa ta’ala) sees, hears,and knows all. None is hidden from him not even atoms weight. He sees, hears absolutely everything and He knows absolutely everything of the past, the present, and the future. Allah’s (subhanahu wa ta’ala) seeing, hearing, knowing is absolute/perfect in every sense. He does not make mistake in identifying what he saw, heard, or knows, nor its part of His attributes to make such mistakes. Creation's attributes variy, some can see/hear more clearly then the other, some are blind/deaf, some become blind/deaf in old age, some become blind/deaf because of exidents. Their ability of knowing is dependant on the five senses with exception to Ambiyah (alayhis salaam) awliyah-Allah. Who depending upon their respected position, who are instructed by Wahi (i.e.revelation) or granted ilm e ladunvi (i.e.divine guidance – 18:65) as well as their five senses which they share with human beings and Jins etc. Since the quantity of these attributes deppences on the organs which collect the information. Then relay this information to the brain for processing, and then brain determines the quantity, what it saw, heard, and how much it knows. The inherent restrictions in a creations body hinder acquisition of knowledge on par with Allah’s (subhanahu wa ta’ala) and serve to limit and restrict our abilities of hearing, seeing, and knowing. How Shirk Of Attributes Is And Not Warranted: If y claims that he/she sees, hears, knows, everything – just like Allah (subhanahu wa ta’ala). Or takes any attribute of Allah (subhanahu wa ta’ala) and implies y is equale with Allah (subhanahu wa ta’ala) in this attribute, it would amount to major Shirk, which results in Kufr. It would not mount to major Shirk; if a person states that I am seeing or he/she is seeing because for it to be major Shirk the similarity has be absolute, if there is similarity on partial basis, it is not Shirk. Shirk In Actions Of Allah (subhanahu wa ta’ala): Shirk of A’faal is, when a god-partner is said to perform a action instead of Allah (subhanahu wa ta’ala). In other words, when any aspecting of managing affairs of the creation are attributed to a idol-god who is taken as partner of Allah (subhanahu wa ta’ala) then Shirk of A’faal has occurred. Actions Of Allah (subhanahu wa ta’ala) And His Creation: Allah (subhanahu wa ta’ala) is possess attributes such as, creating, punishing, causing death, giving life, protecting, bringing rain from clouds, satisfying hunger, quenching thirst, causing harm, bringing benefit, and moving clouds from one place to another. All these are actions of Allah (subhanahu wa ta’ala) in truest sense but his creation has power over some of these in arbitary sense. Allah (subhanahu wa ta’ala) is he true cause of death and not the accident or illness. Even though the creation creates they shape and mould what was already with them via knowledge given to them by Allah (subhanahu wa ta’ala). The true Creator is Allah (subhanahu wa ta’ala) and all other creators are dependant upon the material to create with and dependant upon knowledge, power, permission of Allah (subhanahu wa ta’ala). Where as He alone is independent and is not need of anothers knowledge, permission, power to create something etc. Creation of Allah (subhanahu wa ta’ala) is completely dependent upon Allah (subhanahu wa ta’ala) to perform their actions. Water quenches thirst, fire burns, clouds move, accident or sickness causes death with permission of Allah (subhanahu wa ta’ala). How Shirk Of Actions Is And Not Warranted: If one believes a idol-god possesses the action-attributes such as creating, punishing, causing death, giving life, protecting, bringing rain from clouds, satisfying hunger, quenching thirst, causing harm, bringing benefit, and moving clouds from one place to another, then Shirk of A’fal has occurred. Even if y believes z performs the actions of; creating, punishing, causing death, giving life, protecting, bringing rain from clouds, satisfying hunger, quenching thirst, causing harm, bringing benefit, and moving clouds from one place to another, without the permission, power, knowledge from Allah (subhanahu wa ta’ala), then Shirk of A’fal has occurred. Prophets (alayhis salaam) performed miracles, if one believes these miracles were performed by a god-partner [like in the case of Prophet Isa alayhis salaam] or independent of Allah’s (subhanahu wa ta’ala) will, power, and permission, then Shirk in A’fal has taken place. It is not Shirk if one believes miracles of the Prophets, such as Prophet Musa’s (alayhis salaam) miracle; staff turning into a snake, or Prophet Isa’s (alayhis salam) miracle; bringing the birds of clay to life, Prophet Muhammed (sallallahu alayhi was’sallam) miracle; splitting the moon in half, were performed by the Prophets but with the power and permission from Allah (subhanahu wa ta’ala). One who believes the angel of death is independent from Allah’s (subhanahu wa ta’ala) authority, or holds to the beleife; angel of death takes life of out of his own choice – without permission from Allah (subhanahu wa ta’ala), such person commits Shirk in A’fal of Allah (subhanahu wa ta’ala), such a person is guilty of major Shirk. It is not Shirk if one believes that angel of death takes life of a person with the permissision of Allah (subhanahu wa ta’ala), with power given by Allah (subhanahu wa ta’ala). Hidden Blameless Shirk: This form of Shirk, is of when y attributes to z a attribute/quality which is not its own [or not its Zaati quality/attribute] but it has been conferred [Atah/Atahi] to it by Allah (subhanahu wa ta’ala). Blameless Shirk And Its Explanation: It is commonly said, knife cuts or fire burns. The creed of monotheists is; its not knives nature to cut and it is not in the nature of fire to burn. Rather the cutting and the burning is in the control of Allah (subhanahu wa ta’ala) and He uses these as means to achieve His will.If knife’s nature was to cut then it would have cut the Hazrat Ismail (alayhis salaam) when his father the Prophet Ibrahim (alayhis salaam) wished to sacrifise him in the way of Allah (subhanahu wa ta’ala). Similarly the fires nature is not to burn but Allah (subhanahu wa ta’ala) employs it as a tool to achieve His will and if it was in the nature of fire to burn then the Prophet Ibrahim (alayhis salaam) would have been burnt by it when he was thrown by the tyrant king into fire pit. When Blameless Shirk Is Kufr And When Not: Those who abstain from blameless Shirk are highiest level of monotheists. Hence such people are held in great honor by Allah (subhanahu wa ta’ala). Blameless Shirk is not truly a form of Shirk, it is only termed as such. If anyone says, knife cuts, without explicitly denying Allah’s (subhanahu wa ta’ala) control over the knife or Allah's (subhanahu wa ta’ala) authority over it, such a person can not be labelled Mushrik. Just on apparent statement of knife cutting, one cannot charge Shirk unless explicit denial of Allah’s (subhanahu wa ta’ala) auhority or power is made. A atheist would be polytheist because he attributes qualities of cutting, burning to knife and fire. This is deduced - by not believing in a Creator, a atheist attributes all qualities to objects and not to the Creator. Polytheist atheist is a oxymoron. A Muslim believes in Allah (subhanahu wa ta’ala) hence he/she believes all qualities/attributes are in power of Allah (subhanahu wa ta’ala) therefore any statement which attributes cutting, burning, quenching thirst to, knife, fire, water will be understood in light of Tawheedi belief of Muslim – i.e. that all these act as such bi iznillah (i.e. with the permission of Allah subhanahu wa ta’ala). Warning Regarding Blameless Shirk: This Shirk is blameless meaning it does not in anyway negatively effect the creed or actions of a believer – it carrys no blame, no sin. Blameless Shirk understanding should not be used to invalidate the Tawheed of Muslims in anyway. The purpose of pointing this type of Shirk was to high light a aspect of Tawheed often neglected. One who makes Takfir of a believer due to y using sentences which indicate y ascribes, cutting, burning, hot, cold, to material objects, then one making Takfir has invalidated his own Islam – due to unwarranted/illegitimate Takfir returning to him. Shirk In Worship: Shirk in worship is to invoke; to praise, to seek help, or to show respect with actions and words, and to show submissiveness in actions and with words to a idol or a person or a object with belief one being respected, humbled infront of, invoked for help, praised is a god. Types of Shirk In Worship: Shirk in worship is of two types, one which nullifies ones belief in Islam - major Shirk, it involves worship of a creation of Allah (subhanahu wa ta’ala) instead of Him. The second is one which nullifies the actions only, this is minor Shirk - Shirk of pride. Minor Shirk of pride is to perform a act for worship to show-off ones own self or to perform the act of worship to impress someone with outward show devotion, or feeling of pride when others praise the actions of worship, or feeling of pride when people give example of ones actions to teach others. This Shirk is the more dangerous then the trial of Dajjal because it nullifies all the good deeds of people without them knowing it. How Major Shirk Of Worship Is And Not Warranted: To respectfully stand [with hands folded or on sides, head down] infront of a creation , or to bow to a creation, or to prostrate to a creation, with the intention of worship, it is Shirk in worship. Or to believe the the creation is worthy of worship or to believe one being respected, humbled infront of [with actions and words] is a god partner of Allah (subhanahu wa ta’ala) is Shirk in worship. To invoke a creation for help, or to praise a creation – that creation maybe living or dead, man or woman, young or old, believing y is god is Shirk in worship. To prostrate to y creation of Allah (subhanahu wa ta’ala) without the polytheistic creed – believing one being prostrated to is creation of Allah (subhanahu wa ta’ala), believing y is not to be worshiped, not intending to worship y, then prostration to y will be not counted as worship, instead mark of respect, hence not Shirk. We have two Quranic example of this type of Tawheedi prostrations, performed by angels for Prophet Adam (alayhis salaam) and performed by Prophet Yaqoob (alayhis salaam) and his wife to show respect to their son Prophet Yusuf (alayahis salaam). Note, in our religion of Islam, it is haram to perform prostration for anyones respect hence those who do perform prostration as mark of respect perform a act which is major sin. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi Footnotes: - [1] Part One: The first question asked by the angels from the dead person is; who is your Lord? This indicates that Tawheed is foremost of importance and wrong answer such as; lord Shiva, lord Jesus, or mentioning anyone other then Allah (subhanahu wa ta’ala) will immediately will qualify the person to enter hell. A polytheist will fail the first qualifier hence he will be ordered to be punished due to his Shirk. The remaining two questions will not be asked from the polytheist. Questions; what is your religion, and, what did you say about this man, or what you know about this man, will only be asked if one passes the first qualifier – question of Tawheed. A Muslim will be pass the first two qualifiers but the third qualifier [which is to distinguish between a Momin and Munafiq] will decides the fate of person – if the dead person will be punished or rewarded. A practicing Jew who will pass the first qualifier, supposing some Jews pass or fail the second qualifier we will move to next third qualifier. The third qualifier [which will be asked from the Jew to find out if he is Muslim or Kafir]: What did you say about this man (i.e. the Prophet Muhammad sallallahu alayhi was’sallam)? A Munafiq will say; we believed he was a Prophet but just like on earthly life will say nothing good about beloved Prophet (sallallahu alayhi was’sallam) and the Jews who pass the second qualifier will mention their rejection/denial of Prophet-hood of Prophet Muhammad (sallallahu alayhi was’sallam), hence the Munafiq and the Jew both will be punished. Munafiq punished more severly in hell-fire and Jew punished moderately but for eternity. Part Two: The relevent aspect of this dicussion to the footnote is that Tawheed if foremost of importants and one who fails on question of Tawheed: Who is your Lord, will enter hell-fire and no other questions will be asked. - [2] A non-Muslim who holds to creed of Tawheed but rejects/disbelieves in anyone of the following will enter hell-fire: Prophet-hood of beloved Prophet Muhammad (sallallahu alayhi was’sallam), finality of the Prophet Muhammad (sallallahu alayhi was’sallam), books given to Prophets (alayhis salaam), Messengers, angels, day of judgment, ressurection, hell and paradise. These are the bare minimum requirements to be a Muslim. Or a non-Muslim who holds to all the mentioned but rejects the concept of Tawheed he will remain in fire of hell for eternity. - [3] The polytheistic Trinitarian Christians believe; the holy spirit and the son of god are two attributes of a god appearing in two different identities. They argue that Prophet Isa (alayhis salaam) is son of god not in literal sense but he is a attribute of the God. The holy spirit is not a entity [Zaat i.e. physical being] but a attribute of the God. Hence these two are not seperate entities [Zawat i.e. physical beings] independent of the God but they are attributes of one and the same God.

Introduction: Some attributes of Allah (subhanahu wa ta’ala) are possessed by creation of Allah (subhanahu wa ta’ala). This study will focus on how a Muslim is to differentiate between the attributes of Creator and the creation to stay clear of Shirk in attributes of Allah (subhanahu wa ta’ala). Catergories Which Explain The Attributes Of Creator And Creation: The following are some of the categories according to which attributes of Allah (subhanahu wa ta’ala) and His creation are to be understood; Khaliqi and Makhlooqi (i.e. Creator’s and Creation’s), Haqiqi and Majazi (i.e. real and linguistical), Azli and Waqti (i.e. eternal and transient), Zaati and Atahi (i.e. personel and bestowed), Qulli and Baaz (i.e. total and partial). All Asma (names) of Allah (subhanahu wa ta’ala) and Sifat (attributes) are in the categories of; Khaliqi, Haqiqi, Azli, Zaati, Qulli, and His creation posses all the attributes in meaning of; Makhlooqi, Majazi, Waqti, Atahi, Baaz. Names And Attributes To Be Discussed: Allah (subhanahu wa ta’ala) is said to be seeing, hearing, knowing, Rauf and Raheem. Creation of Allah (subhanahu wa ta’ala) is also seeing, hearing, knowledge, and Prophet (sallallahu alayhi was’sallam) is declared in Quran to be Rauf and Raheem. Allah (subhanahu wa ta’ala) is Al-Malik (i.e. the Owner) but commonly it is said creation of Allah (subhanahu wa ta’ala) is malik of something. We must distinguish between all these and more to keep our creed pure from Kufr and Shirk. Methodology Involved In Interpreting The Names And Attributes: Names/Attributes of Allah (subhanahu wa ta’ala) will only be explained in one or two categories to demonstrat the difference between the Creator’s and His creation’s attributes. It is advised that reader using the mentioned categories as a excercise expands upon the uniqueness of Creator from His creation. Please bare in mind this is a brief explantion and not every aspect of Tawheed/Shirk will be stated. What is Shirk may only be stated to be Shirk in one aspect in one part this does not mean there are no other angles which are Shirk. Allah (subhanahu wa ta’ala) And His Creation As Owners: Haqiqi ownership of a object is of Allah (subhanahu wa ta’ala) and none can be owner of anything as Allah (subhanahu wa ta’ala) is the Owner. Allah (subhanahu wa ta’ala) is the true/real Owner of the entire creation - their phisical being, their attributes, and the Owner of intellectual capacity the creation possess (i.e. knowledge). It is impossible for Allah (subhanahu wa ta’ala) to possess linguistical ownership of anything. Allah (subhanahu wa ta’ala) was and will be the Malik e Haqiqi (i.e. real/true Owner). Every creation is owner of something and that ownership is Majazi because the object has been granted by Allah (subhanahu wa ta’ala). Language as evovled in such a way that ownership is attributed to creation of Allah (subhanahu wa ta’ala). The cause of this is mankind being unaware of Tawheed and being unmindful of Tawheed. To state one owns a object is to attribute Majazi ownership to a creation as long as one does not claim to possess equal true/real ownership of material possession as Allah (subhanahu wa ta’ala) owns it. If one claims equal ownership with Allah (subhanahu wa ta’ala) then Shirk of ownership occurs. What Consitutes Kufr And Shirk: It is important to remember that denial of Allah’s (subhanahu wa ta’ala) Haqiqi ownership is Kufr and attributing Haqiqi ownership to a creation of Allah (subhanahu wa ta’ala) is Shirk. Affirming the Haqiq ownership of Allah (subhanahu wa ta’ala), but ascribing to Him a equal/superior god-partner who also owns parts of creation in Haqiqi terms is also Shirk. Hearing And Seeing Of Allah (subhanahu wa ta’ala) And His Creation: Makhlooqi hearing/seeing is limited and restricted toward a direction. Also hearing/seeing of creation is dependent upon ears/eyes. Creations hearing/seeing is possible due to light/sound rays/waves entering eyes/ears and absence of light prevents the eyes from seeing but Allah’s seeing/hearing is dependent upon nothing which creation depends upon. Allah (subhanahu wa ta’ala) is the hearing/seeing befitting his Khaliqi majestay. His hearing/seeing is not limited nor restricted to a particular direction nor dependent upon ears/eyes. In other words His seeing is not pictorial and his hearing is not sound. His hearing/seeing is according to His Khaliqi reality but not like His creations. What Consitutes Kufr And Shirk: Attributing to Allah (subhanahu wa ta’ala) seeing/haring of human eyes/ears with eyes/ears is Kufr. Kufr – for the reason of violating clear verse which says there is nothing like Allah (subhanahu wa ta’ala). Attributing to any creation of Allah (subhanahu wa ta’ala) seeing/hearing of Allah (subhanahu wa ta’ala) is Shirk. Knowledge Of Allah (subhanahu wa ta’ala) And His Creation: Allah (subhanahu wa ta’ala) is the knowing from eternity and He knew everything from eternity and will continue to know it to eternity. During which neither will His knowledge increase nor decrease. Creation Of Allah (subhanahu wa ta’ala) knows from its beginning and only knows what the five senses feed it, thus the knowledge is limited. The knowledge of creation increases and due to forgetfullness decreases due circumstances in/out of human control. What Consitutes Kufr And Shirk: To attribute to creation of Allah (subhanahu wa ta’ala) all His knowledge is Shirk. To attribute to Allah (subhanahu wa ta’ala) limited/restricted knowledge such as possessed by His creation is also Shirk. Conclusion: All attributes of Allah (subhanahu wa ta’ala) are His unique attributes/names. His creation may have linguistical similarity but not in meanings. To believe Allah (subhanahu wa ta’ala) possesses attributes in same way as His creation possesses is Kufr and to attribute His attributes in detail meanings to His creation is Shirk. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi.

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Article Reworked: Jews And Christians Committed Shirk In Rububiyyah. Introduction: Muhammad bin Abdul Wahhab introduced Kufri innovation into deen of Islam by preaching ; polytheists did not commit Shirk in Tawheed Al Rububiyyah. Yet it is established from Quran/Ahadith; some Jews, Christians and Arab polytheists all committed Shirk in Rububiyyah. People Of Book Committing Shirk: Allah (subhanahu wa ta’ala) states, if there were any other gods/lords besides Allah (subhanahu wa ta’ala) then each god/lord would have seperated what he created from what other gods/lords created and would have attempted to over-throw the rule of other gods/lords: “No son (or offspring) did Allah beget, nor is there any ilah (i.e. god) along with Him. (If there had been many gods), then each god would have taken away what he had created, and some would have tried to overcome others! Glorified be Allah above all that they attribute to Him!” [Ref: 23:91] This verse establishes every god is a must, lord. God is one, who is a creator, sustainer, nurisher, provider, protector, and ruler. Hence existance of other gods would mean they create their own creation, provide, sustain, nurish, protect, and rule over their own creation and desire to dominate other gods as well as their creations.[1] So belief in other gods besides Allah (subhanahu wa ta’ala) automatically establishes one is also guilty of taking lords besides Allah (subhanahu wa ta’ala). The Christians took Prophet Isa (alayhis salaam) to be Allah (subhanahu wa ta’ala): “They have certainly disbelieved who say, "Allah is the Messiah, the son of Mary" while the Messiah has said, "O Children of Israel, worship Allah, my Lord and your Lord." Indeed, he who associates others with Allah - Allah has forbidden him Paradise, and his refuge is the Fire. And there are not for the wrongdoers any helpers.” [Ref: 5:72] Hence it is implied that they believed him to be Lord beside Allah (subhanahu wa ta’ala) as well. There belief that Prophet Isa (alayhis salaam) is a lord is attested by the following verse: “They have taken their scholars and monks as Lords besides Allah, and [also] the Messiah, the son of Mary. And they were not commanded except to worship one God; there is no god except Him. Exalted is He above whatever they associate with Him.” [Ref: 9:31] Allah (subhanhu wa ta’ala) states regarding taking of lords besides Allah (subhanahu wa ta’ala) in the following verse: “Say, "O People of the Scripture, come to a word that is equitable between us and you - that we will not worship except Allah and not associate anything with Him and not take one another as Lords instead of Allah." But if they turn away, then say, "Bear witness that we are Muslims [submitting to Him]." [Ref: 3:64] Taking of lords besides Allah (subhanahu wa ta’ala) is also established from another line of argumentation. Allah (subhanahu wa ta’ala) says: “They say: "Allah has taken a son." Exalted is He! Rather, to Him belongs whatever is in the heavens and the earth. All are devoutly obedient to Him.” [Ref: 1:116] Who are the people who have taken a son – a verse of Quran identifies these people: “And the Jews say: 'Uzair (Ezra) is the son of Allah, and the Christians say: Messiah is the son of Allah. That is their saying with their mouths, resembling the saying of those who disbelieved aforetime. Allah's Curse be on them, how they are deluded away from the truth!” [Ref: 9:30] Son of a human is human, son of Allah (subhanahu wa ta’ala) would be a God. This is why a group of Christians said about Prophet Isa (alayhis salaam) is Allah (subhanahu wa ta’ala) incarnate: “They have certainly disbelieved who say, "Allah is the Messiah, the son of Mary" while the Messiah has said, "O Children of Israel, worship Allah, my Lord and your Lord." Indeed, he who associates others with Allah - Allah has forbidden him Paradise, and his refuge is the Fire. And there are not for the wrongdoers any helpers.” [Ref: 5:72] And it was already established in the beginning that God is Lord so taking of Prophet Isa (alayhis salaam) and Uzair as son of Allah is equal to believing them to be gods/lords besides Allah (subhanahu wa ta’ala). Conclusion: The people of the book took Uzair, Prophet Isa (alayhis salaam) and their scholars as lords besides Allah (subhanahu wa ta’ala). Also they believed Uzair and Prophet Isa (alayhis salaam) were sons of Allah (subhanahu wa ta’ala). Son of a god would be god and according to Quranic evidence every god is lord – i.e. , creator, nurisher, sustainer, ruler, provider, and protector etc. This goes on to establish that qualities of Rububiyyah are inherent part of Ulluhiyyah (i.e. God-hood) of Allah (subhanahu wa ta’ala) and not separate. Verse 23:91 is also proof that polytheists of Makkah also took their idol-gods as lords besides Allah (subhanhu wa ta’ala). On account of all this evidence it is clear; people of book and polytheists of Arabian peninsula were guilty of Shirk in Rububiyyah of Allah (subhanahu wa ta’ala). Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi Footnotes: - [1] From this the argument agains the polytheists is that there is one god/lord who created a single creation and rules over it. Had there been many gods/lords then each would have seperated what he created and would have fought the other to dominate him. Absence of such struggle between whom you take to be gods/lords besides Allah (subhanahu wa ta’ala) is proof of there is no other God/Lord beside Him.

Newest Version Of Above Article. Mods Please If You Have Time Move This To The Top And Delete The Previous Version. Thanks. Introduction: Muhammad bin Abdul Wahhab wrote in Qawa’id Al Arba that polytheists affirmed the [Tawheed Al] Rububiyyah and did not commit Shirk in [Tawheed Al] Rububiyyah but their Shirk was in [Tawheed Al] Ulluhiyyah, only. These beliefs are now fundamental part of Wahhabi sect. Indeed the polytheists of Arabian Peninsula did commit Shirk in Ulluhiyyah but they also committed Shirk in Rububiyyah. Denial of polytheists committing Shirk in Rububiyyah is clear cut Kufr which invalidates the belief in Islam.[1] Wahhabi Definition Of Tawheed Al Rububiyyah: Tawheed of Rububiyyah has been defined as and I quote: “Meaning of Tawheed-ar-Rububiyyah (Oneness of Allah’s Lordship): Ascription of all Acts of Allah (subhanahu wa ta’ala) to none but Him Alone, such as: creation, bringing into being, providing sustenance, giving life, causing death.”[2] In the book, Aqeedah Of Tawheed written by Saleh bin Fawzan bin Abdullah Al Fawzan and translated by Abu Nasir Abid bin Basheer, writes while explaining Tawheed Al Rububiyyah: “It is to single out Allah alone in His actions, with the belief that He is the only Creator of all the creation: … He is the Sustainer of all the animals, the people and everything else: … He is the Owner of the dominion, the One who manages all the affairs of the world. He brings some near to Him and distances others. He honors some and brings humiliation upon others. He has the ability to do everything. He alternates the night and the day and gives life and death: … Allah, the Mighty and Majestic, has negated any partner or associate for Himself in the dominion, just as He has negated a partner for Himself in Creation and Sustenance. He, the Most High, said: … Similarly, He has declared that He is alone in His Lordship over His creation by saying: ... Allah, the Mighty and Majestic, has given all of the creation a natural disposition to affirm His rububiyyah such that even the mushrikeen, who used to ascribe partners to Him in His worship affirmed His Oneness in rububiyyah. He, the Most High, said: …”[3] Saleh bin Fawzan is from one of the grand Wahhabi Shuyukh in Saudi Wahhabiyyah. He has clearly stated while explaining [Tawheed Al] Rububiyyah that Allah (subhanahu wa ta’ala) is one who manages all affairs of the world and He honors some and humiliates others. In basic form [Tawheed Al] Rububiyyah means believing, Allah (subhanahu wa ta’ala) is alone manager of all actions in the universe.[4] Wahhabi Belief Mushrikeen Believed In Al Rububiyyah: “The disbelievers whom the Messenger fought affirmed Tawheed ar-Rububiyyah (Oneness of Allah's Lordship), yet their affirmation of Tawheed ar Rububiyyah did not enter them into Islam and did not sanctify their blood or wealth. This proves that Tawheed is not just the affirmation of Rububiyyah (Allah's Lordship) and Shirk is not just the Shirk in Rububiyyah (Allah's Lordship). Rather there has never been anyone who committed Shirk in Allah's Lordship except some strange amongst the creation. Otherwise, all the nations affirmed Tawheed ar-Rububiyyah (Allah's Lordship).” [Ref: Four Foundations Of Shirk, Written by Muhammad bin Abdul Wahhab, Explanation by Saleh Ibn Fawzan Al Fawzan, Translation by Shawana A.Aziz, Published by Quran Sunnah Education Programs, Page 30] Tafsir A – Idols As Lords And Gods: Allah (subhanahu wa ta’ala) states: “O [my] two companions of prison, are separate Arbab [plural of Rabb] better or Allah, the One, the Prevailing?” [Ref: 12:39] This indicates the polytheists took many idol-gods as lord partners of Allah (subhanahu wa ta’ala). Allah (subhanahu wa ta’ala) says: “Say, "I am only a man like you, to whom has been revealed that your Ilah is One Ilah. So whoever would hope for the meeting with his Rabb[5] - let him do righteous work and not associate in the worship of his Rabb anyone.” [Ref: 18:110] The verse establishes polytheists committed Shirk in worship of their Lord. They worshiped idol gods whose names they have invented: “You worship not besides Him except [mere] names you have named them, you and your fathers, for which Allah has sent down no authority. Legislation is not but for Allah . He has commanded that you worship not except Him. That is the correct religion, but most of the people do not know.” [Ref: 12:40] Polytheists sought provisions from these idol-lords and worshiped them. Allah (subhanahu wa ta’ala) instructs the polytheists to worship and seek provisions from Allah (subhanahu wa ta’ala): “You only worship, besides Allah, idols, and you produce a falsehood. Indeed, those you worship besides Allah do not possess for you [the power of] provision. So seek from Allah provision and worship Him and be grateful to Him. To Him you will be returned." [Ref: 29:17] “O [my] two companions of prison, are separate Arbab [plural of Rabb] better or Allah, the One, the Prevailing?” [Ref: 12:39] Regarding the lords of polytheists Allah (subhanahu wa ta’ala) states: “You worship not besides Him except [mere] names you have named them, you and your fathers, for which Allah has sent down no authority.” [Ref: 12:40] “And they worship besides Allah that for which He has not sent down authority and that of which they have no knowledge. And there will not be for the wrongdoers any helper.” [Ref: 22:71] Those lords which the polytheists worshiped without authority and permission from Allah (subhanahu wa ta’ala) were believed to be gods besides Allah (subhanahu wa ta’ala): “These, our people, have taken besides Him gods. Why do they not bring for [worship of] them a clear authority? And who is more unjust than one who invents about Allah a lie?" [Ref: 18:15] Polytheists took idols as lord gods: “And (remember) when Ibrahim said to his father Azar: "Do you take idols as gods? Verily, I see you and your people in manifest error." [Ref: 6:74] Allah (subhanahu wa ta’ala) relates the question of Prophet Yusuf (alayhis salaam): “O [my] two companions of prison, are separate Arbab [plural of Rabb] better or Allah, the One, the Prevailing?”[6] [Ref: 12:39] This is a rehtorical question which demands thinking and those who have thought well will know one Lord is better then many lords. “You worship not besides Him except [mere] names you have named them, you and your fathers, for which Allah has sent down no authority.” [Ref: 12:40] The polytheists worshiped idols which they and their forefathers created themselves:“They said: "We worship idols, and to them we are ever devoted." [Ref: 26:71] “So be not in doubt as to what these people (pagans and polytheists) worship. They worship nothing but what their fathers worshipped before (them). And verily, We shall repay them in full their portion without diminution.” [Ref: 11:109] Yet the right to legislate who is worthy of worship is of Allah (subhanahu wa ta’ala): “Legislation is not but for Allah . He has commanded that you worship not except Him. That is the correct religion, but most of the people do not know.” [Ref: 12:40] On the day of judgment the idol-god-lords which the people worshiped will turn against them: “Not at all, instead those "gods" will deny their worship of them and will be against them opponents [on the Day of Judgment].“ [Ref: 19:82] These three interpretations establish that Mushrikeen took their idol as gods and took these gods as Arbab partners with Allah (subhanahu wa ta’ala). These three interpretations also a confirmation and validation of main point of next part – polytheist took their idol-gods as Arab (i.e. lords). Interpretation Of Surah Yusuf Verse Thirty-Nine And Methodology Involved: While narrating the story of Prophet Yusuf (alayhis salaam) Allah (subhanahu wa ta’ala) mentions Prophet Yusuf’s (alayhis salaam) questioning of polytheists companions about; if belief in many Lords in better then believing in the One and the Only Allah. What is the purpose of this story? Allah (subhanahu wa ta’ala) has answered this question in the following verse: “There was certainly in their stories a lesson for those of understanding. Never was the Qur'an a narration invented, but a confirmation of what was before it and a detailed explanation of all things and guidance and mercy for a people who believe. “ [Ref: 12:111] What relevance did this story have with beliefs of polytheists of Arabian Peninsula in the time of Prophet (sallallahu alayhi was’sallam)? Stories are told for recounting history or to teach a moral lesson but in the Quran the stories are also repeated because these story of past have relevance to the beliefs and practices of Arab polytheists. Therefore, Allah (subhanahu wa ta’ala) narrated the events in the past to inform the Prophet (sallallahu alayhi was’sallam) and the Muslims that history is repeating itself. Giving an example, one of the main objection against the Prophet-hood of the Prophets was that they are human beings, like the people and nothing is special about them. This was also the same argument of the polytheists of Arabian Peninsula against our beloved Prophet Muhammad (sallallahu alayhi was’sallam). The conclusive point is, event of past are narrated in the Quran for recounting of history, moral teaching and importantly the event or it’s detail might have some relevance to the people for whom the story is being narrated for. In the context of the verse thirty-nine, this boils down to; the belief of polytheists of Arabian Peninsula was same as the belief of prison companions of Prophet Yusuf (alayhis salaam). In other words the prison companions believed in their idol-gods to be Arbab besides Allah (subhanahu wa ta’ala) and polytheists living during the lifetime of the Prophet Muhammad’s (sallallahu alayhi was’sallam) also believed their idols are Arbab besides Allah (subhanahu wa ta’ala). Busting Belief – Polytheists Didn’t Take Idols As Lords: Prophet Yusuf (alayhis salaam) enquired from his companions of prison: “O [my] two companions of prison, are separate Arbab [plural of Rabb] better or Allah, the One, the Prevailing?” [Ref: 12:39] Note, that a Prophet of Allah (subhanahu wa ta’ala) would not falsely attribute a belief to anyone, which they did not hold. With this question, Allah (subhanahu wa ta’ala) reveals polytheists took their idol-gods as Arbab. Ibn Abbas (radiallah ta’ala anhu) has been reportedly interpreted the verse to mean: “O my two fellow prisoners! “He said this to the prison master as well as to the prisoners; “Are diverse Arbab better …” is the worship of numerous gods better; “… or Allah the One, the Almighty?” or the worship of Allah, the One Who has no son or partner, the All-Conquering over His created beings.” [Ref: Tafsir Ibn Al Abbas – 12:39] Ibn Kathir the darling of Khawarij also interpreted the word Arbab to mean idol-gods of polytheists: “Prophet Yusuf went on calling his two prison companions to worship Allah alone, without partners, and to reject whatever is being worshipped instead of Him like the idols, which were worshipped by the people of the two men, Yusuf said; “Are many different lords (gods) better or Allah, the One, the Irresistible.” to Whose grace and infinite kingdom everything and everyone has submitted in humiliation. Prophet Yusuf explained to them next that it is because of their ignorance that they worship false gods and give them names, for these names were forged and are being transferred from one generation to the next generation. They have no proof or authority that supports this practice, hence his statement to them, …” [Tafsir Ibn Kathir - 13:39] Note, they interpreted the word Arbab (i.e. Sustainers) to mean Aaliha (i.e. gods). In following verse the word Rabb (i.e. Sustainer etc.) has been used to mean Ilah: “Say, "I am only a man like you, to whom has been revealed that your Ilah is One Ilah. So whoever would hope for the meeting with his Rabb - let him do righteous work and not associate in the worship of his Rabb anyone.” [Ref: 18:110] Also the word Aliha [plural of Ilah] has been used to mean Arbab [pural of Rabb]: “Yet they have taken besides Him other gods (i.e. alihah) who created nothing but are themselves created, and possess neither harm nor benefit for themselves, and possess no power (of causing) death, nor (of giving) life, nor of raising the dead.” [Ref: 25:3] Polytheists took their idols as Ilah-partners with Allah (subhanahu wa ta’ala) hence, Allah (subhanahu wa ta’ala) informed that Ilah is only One Ilah. Polytheists also believed their idol-gods are Arbab [plural of Rabb] and worshipped them as Arbab. Therefore, Allah (subhanahu wa ta’ala) has introduced the word Rabb to inform them that they should not commit Shirk in worship of their Only One and true Rabb – Allah (subhanahu wa ta’ala). Number of points are established; polytheists took their idol-gods as Arbab (i.e. lords) and they worshiped these Arbab, which Allah (subhaanhu wa ta’ala) prohibited. The word Rabb has been used to mean Ilah [12:39, 25:3] and word Ilah is used to mean Rabb [18:110]. Clear Evidence Polytheists Committed Shirk In Rububiyyah: Polytheists believed that their idol gods were partners of Allah (subhanahu wa ta’ala) in Allah (subhanahu wa ta’ala) states about polytheists: “Is not Allah enough for his Servant? But they try to frighten thee with other besides Him (i.e. gods)! for such as Allah leaves to stray, there can be no guide.” [Ref: 39:36] What could the idol gods of polytheists do to anyone realistically? Nothing! But they still had the belief that these gods can harm and this was the reason they attempted to strike fear of idol gods in the heart of Prophet (sallallahu alayhi was’sallam) about danger of earning the wrath of their gods. This is belief, that idol gods can harm is confirmed in another verse, where it is stated: "We say nothing but that (perhaps) some of our gods may have seized thee with imbecility. “He said: "I call Allah to witness, and do ye bear witness, that I am free from the sin of ascribing, to Him." [Ref: 11:54] If the polytheists did not believe in their idol gods having powers of harm and benefit, how could they threaten with harm coming from their idol gods? Indeed, they affirmed that their idol gods were able to inflict harm upon those who displease them. How can this not be Shirk in Rububiyyah? To inflict punishment those who displease Him is in power of Allah (subhanahu wa ta’ala) and He alone should be feared for His ability to inflict harm: “Those whom they invoke seek means of access to their Lord, [striving as to] which of them would be nearest, and they hope for His mercy and fear His punishment. Indeed, the punishment of your Lord is ever feared.” [Ref: 17:57] Allah (subhanahu wa t’ala) states: “You only worship, besides Allah, idols, and you produce a falsehood. Indeed, those you worship besides Allah do not possess for you [the power of] provision. So seek from Allah provision and worship Him and be grateful to Him. To Him you will be returned." [Ref: 29:17] Why would Allah (subhanahu wa ta’ala) declare, idol gods of polytheists could not provide you sustenance? Common sense says polytheists sought their provisions from their idol-god-lords and Allah (subhanahu wa ta’ala) informed the polytheists of their inability to provide sustenance. Then instructs them to seek provisions from, and worship, Allah (subanahuwa ta’ala) alone. In another verse Allah (subhanahu wa ta’ala) states: “And they have taken gods besides Allah, that they might give them honor.“ [Ref: 19:81] Which means that polytheists believe that their idol gods give them honor.[7] Allah (subhanahu wa ta’ala) states, when an adversity touches the polytheists they call upon Allah Rabil Alameen but in comfort they associate idol gods with their Lord: “And when adversity touches the people, they call upon their Lord, turning in repentance to Him. Then when He lets them taste mercy from Him, at once a party of them associate others with their Lord.” [Ref: 30:33] Usage Of Words Ilah And Rabb In Quran: The word Ilah has been used in various meanings in the Quran. When the word Ilah is used for Allah (subhanahu wa ta’ala) in context of verse which mention worship then it is used in linguitic meaning of Mabood (i.e. one that is to be worshiped) and when in context of disposing of affairs of universe, including creating, giving life/death, then it is used in Urf Al A’am (i.e.general linguistic) sense to mean Rabb. Based on the linguistic meaning of word Ilah and usage in Urf of Quran (i.e. language of Quran) comprehensive meaning of Ilah is; a [eternal] Creator, disposer of [all] affairs [of universe] and one worthy of worship. Therefore where ever the word Ilah has been outside of mentioned contexts then comprehensive meaning is intended which is inclusive of Rubb. When the words Ilah/A’lihat [literally; god and gods] are also used for polytheistic gods then the words are used to mean idol/idols, as is in the following verse: “And We took the Children of Israel across the sea; then they came upon a people intent in devotion to [some] idols of theirs. They said, "O Moses, make for us a god just as they have gods." He said, "Indeed, you are a people behaving ignorantly.”[8] [Ref: 7:138] Also when the word is used in context of verses which either refute or threaten punishment for worship gods besides Allah (subhanahu wa ta’ala) then it is in meaning of ma’bood. Finally when the word Ilah used for the idols of polytheists in context of idol possessing some ability to harm or benefit then it is inclusive rububiyyah (i.e. lordship), as in the case of verse: "We say nothing but that (perhaps) some of our gods may have seized thee with imbecility. “He said: "I call Allah to witness, and do ye bear witness, that I am free from the sin of ascribing, to Him." [Ref: 11:54] Hence to believe the polytheists of Arabian Peninsula did not commit Shirk in Rububiyyah is due ignorance of how the word Ilah has been used in the Urf of Quran. Conclusion: It has been established that Tawheed Al Rububiyyah fundamentally is believing that Allah (subhanahu wa ta’ala) alone is manager of all actions and doer of all actions [excluding the actions of living beings] in the entire universe. This includes providing sustenance vital for life; food, water, oxygen, and He honors some and humiliates the others. Allah (subhanahu wa ta’ala) harms by those who displease Him with means of His choice. The polytheists also believed their idol gods have the ability to harm, to provide and to punish those who displease them. Hence, it is established that polytheists committed Shirk in Rububiyyah of Allah (subhanahu wa ta’ala). Muhammad bin Abdul Wahhab, the founder of Wahhabi sect and all those who believe polytheists believed in Tawheed ar-Rububiyyah and did not commit Shirk ar-Rububiyyah were/are upon belief which is reprehensible Kufri innovation in Islam. It is essential for a Muslim to believe polytheists committed Shirk in Rububiyyah after evidence of it becomes apparent, otherwise Kufr is warranted, which invalidates belief in Islam. Wama ilayna ilal balaghul mubeen. Muhammed Ali Razavi Footnotes: - [1] Those who believe, polytheists affirmed Tawheed Al Rububiyyah, due to lack of knowledge they are excused as long as they affirm the minimum requirement of creed of Islam, they remain in the fold of Islam as heretics. Those who are made aware of polytheists committing Shirk in Rububiyyah and after evidence as been presented to them, but they choose to disregard the evidence, such people become apostates. - [2] This brief description of Tawheed Al Rububiyyah was taken from the website SabeelAlMomineen. - [3] The quoted verses used as evidence to establish the points are removed due to restricting the length of the quote. Where the verses or portions are removed there, three dots have been inserted to indicate more material. - [4] The polytheists did not believe that Allah (subhanahu wa ta’ala) was sole disposer of all affairs of the universe. They believed that Allah (subhanahu wa ta’ala) was sole disposer of Amoor Al Azaam (i.e. major affairs) of universe but in minor affairs they believed their idol-god-lords had powers of their own. - [5] The verse begins with making statement about One-ness of Ilah but then shifts to censoring worship of Arbab. From the perspective of the beginning of the verse the ending should also be stating, who so ever wishes to meet his Ilah left him do good deeds and not to commit Shirk in worship of his One true and the Only Ilah: "I am only a man like you, to whom has been revealed that your Ilah is One Ilah. So whoever would hope for the meeting with his Ilah - let him do righteous work and not associate in the worship of his Ilah anyone.” The shift in the verse indicates, the word Rabb has been used as alternative of Ilah in the verse 12:39. - [6] “Allah puts forth a similitude: a (slave) man belonging to many partners (like those who worship others along with Allah) disputing with one another, and a (slave) man belonging entirely to one master. Are those two equal in comparison? All the praises and thanks be to Allah! But most of them know not.” [Ref: 39:29] - [7] “Allah, the Exalted, informs about the disbelievers who associate partners with their Lord, that they have taken gods besides Allah, so that these gods may be a source of honor and might for them. They think that these gods give them power and make them victorious. Then, Allah mentions that the matter is not as they claim, and it will not be as they hope. He says, …” [Ref: Tafsir Ibn Kathir – 19:81] - [8] “He said, "Is it other than Allah I should desire for you as a god while He has preferred you over the worlds?" [Ref: 7:140]

Islami hakoomat meh Kuffaar ko tableegh kee ijazat nahin. Woh sirf apnay gar meh apni ulad ko joh sikhahen sikha saktay hen. Magar gali muhallay meh ya musalmanoon ko convert kernay kay iraday say kohi tableegh nahin kar saktay, yeh zimmi ko haq nahin he Shariat meh.

Salam alayqum, Lafz ilah jesa kay ilahu wahid, meh ilah ka kia mafoom heh. Agar kohi material ho is mozoo par toh madad karen.

Introduction: Abdullah bin Dhul Khuwaisira at-Tamimi accused Prophet (sallallahu alayhi was’sallam) of being unjust in distribution of charity.[1] Hearing this insult the companions of Prophet (sallallahu alayhi was’sallam) sought permission to kill him but Prophet (sallallahu alayhi was’sallam) denied the request. Dhul Khuwaisira walked out of the gathering and Prophet (sallallahu alayhi was’sallam) told Dhil Khuwaisira at-Tamimi having very pious companions whose deeds would even shame the companions but they are people out of Islam like an arrow passes through a prey. The companions of Dhil Khuwaisira were the adherents of the first Khariji[2] sect even during the time of Prophet (sallallahu alayhi was’sallam) but their existance was unknown and Dhil Khuwaisira at-Tamimi was their leader. Group Of Satan In The East: Prophet (sallallahu alayhi was’sallam) said: "Verily, afflictions (will start) from here" pointing towards the east; "whence the side of the group of Satan comes out." [Ref: Bukhari, B56, H714] A variation in words which also indicates direction which Prophet (sallallahu alayhi was’sallam) pointed toward was East from the pulpit of Masjid Nabvi: “The Prophet stood up beside the pulpit and said, "Afflictions are there! Afflictions are there, from the side where ‘group of Satan will come out’, or said, ‘the side of the sun’." [Ref: Bukhari, B88, H212] Another crucial Hadith which indicates a precise direction in East which Prophet (sallallahu alayhi was’sallam) pointed toward: “Narrated 'Abdullah: The Prophet stood up and delivered a sermon, and pointing to 'Aisha's house, he said thrice, "Affliction (will appear from) here," and, "from the side, where Satan's group will come out." [Ref: Bukhari, B53, H336] In Najd There Is Group Of Satan: Prophet (sallallahu alayhi was’sallam) was invoking Allah (subhanahu wa ta’ala) someone from Najd requested him to invoke blessing for Najd. These requests were ignored twice and third time Prophet (sallallahu alayhi was’sallam) said: The people said, "O Allah's Apostle! And also on our Najd." I think the third time the Prophet said, "There (in Najd) is the place of earthquakes and afflictions and from there comes out the side of the group of Satan." [Ref: Bukhar, B88, H214] Shorter version of Hadith: “(The Prophet) said, "O Allah! Bless our Sham and our Yemen." People said, "Our Najd as well." The Prophet again said, "O Allah! Bless our Sham and Yemen." They said again, "Our Najd as well." On that the Prophet said, "There will appear earthquakes and afflictions, and from there will come out the side of the group of Satan." [Ref: Bukhari, B17, H147] This establishes from Najd group of Satan will emerge and this Najd is in the direction of East to which Prophet (sallallahu alayhi was’sallam) pointed toward. Banu Tamim Inhabits The Region Of Ad-Dahna: Prophet (sallallahu alayhi was’sallam) was visited by delegates of Bani Bakr Ibn Wa’il and they accepted Islam themselves and on behalf of tribe. Then requested that Prophet (sallallahu alayhi was’sallam): “… write a document for us, giving us the land lying between us and Banu Tamim at ad-Dahna' to the effect that not one of them will cross it in our direction except a traveller or a passer-by.” Prophet (sallallahu alayhi was’sallam) gave the order for region of ad-Dahna to be written for them but a lady who was the native of the land about to be given to leader of Bani Bakr Ibn Wa’il spoke up and said: “Apostle of Allah, he did not ask you for a true border when he asked you. This land of Dahna' is a place where the camels have their home, and it is a pasture for the sheep. The women of Banu Tamim and their children are beyond it.”[3] [Ref: Abu Dawood, B19, H3064] In other words the lady pointed out that between the tribe of Bani Bakr Ibn Wa’il and Bani Tamim there is another tribe to which the lady belonged to.[4] She promptly pointed out and prevented the usurbsion of her native land by Bani Bakr Ibn Wa’il. Two important facts are established from this Hadith, one; Banu Bakr Ibn Wa’il and Bani Tamim inhabited the region of Ad-Dahna, two; there is no direct border between these two tribes. Location Of Ad-Dahna In Arabian Peninsula: As part of my research to find out where tribes of Banu Bakr Ibn Wa’il and Banu Tamim were situated in Arabian Peninsula I have consulted various maps available online and sources to find out the location of Ad-Dahna. Online Encylopedia Britanica has the following under the entry Al-Dahna: “Al-Dahnāʾ, great arc of reddish sandy desert, central Saudi Arabia, extending about 800 miles (1,300 km) southward from the northeastern edge of the desert Al-Nafūd to the northwestern borders of the desert Rubʿ al-Khali (the Empty Quarter). Thus, Al-Dahnāʾ links the great deserts of Saudi Arabia. It consists of seven major sand ridges, which are separated from one another by plains. It measures about 30 miles (48 km) in width and provides spring and winter pastures. Al-Dahnāʾ is crossed by roads connecting Kuwait with Al-Zilfī and Riyadh and connecting Riyadh with Hasa.” [Ref: Encyclopedia Britanica, Under Entry: Al-Dahna] This entry confirms the statement of the old lady mentioned in the Hadith quoted above; Ad-Dahna is a pasture of sheep and camels. Dessert of al Dahna is in the province of Najd. Please note there are various maps depicting lands which are/were inhabited tribal members of Banu Tamim in Najd but these maps contradict each other in regards to exact tribal territory of Banu Tamim. There is no clear information available pointing exactly where Banu Tamim were located in the time of Prophet (sallallahu alayhi was’sallam). Educated assumption based on the Hadith of Sunan Abu Dawood the territory of Banu Tamim was East of desert of Al Dahna and West of Al Dahna was territory of Banu Bakr Ibn Wa’il.[5] Between these two tribes was the region of Al Dahna which delegates of Banu Bakr Ibn Wa’il wished to gain access to and prevent Banu Tamim from grazing their animals in these lands.[6] Al Dahna, Banu Tamim And Bakr Ibn Wa’il On Maps: Below map indicates the region of historical Najd, deserts of an-Nafud, Rub Al Khali and Al Dahna The following two maps in my estimation quite accurately depict the location of Banu Bakr and Banu Tamim in Najd: There are other maps which situate Banu Bakr and Banu Tamim on much larger and wider area but these maps are inaccurate and contradict the Hadith of Sunan Abu Dawood. These maps extend the tribal territory of Banu Tamim beyond the desert of Al Dahna bordering Iraq. Where as the Hadith establishes that tribal territory of Banu Tamim did not include Al Dahna hence extending it West beyond Al Dahna cannot be accurate. Summary Of Evidence Advanced So Far: Prophet (sallallahu alayhiw as’sallam) said; from East [of Madinah], in the direction of sunrise, while pointing toward East and toward the house of Hadhrat Aysha (radiallah ta’ala anha) said group of Satan will emerge from direction of Najd. Banu Tamim, Banu Bakr are situated in Najd. Al Dahna is desert winter pasture for the sheeps and serves as a natural border between the two tribes. Dhil Khuawaisra Al Tamimi Was From Najd: Dhil Khuwaisria was from the tribe of Banu Tamim which is established by the following Hadith: “Narrated Abu Said Al-Khudri:While the Prophet was distributing (war booty etc.) one day, Dhul Khawaisira, a man from the tribe of Bani Tamim, said, "O Allah's Apostle! Act justly." [Ref: Bukhari, B73, H184] His tribe was situated in the historical region of Najd. In those days the Arab society was highly tribalized in activities and each member of tribe lived with their own tribe. Hence it would be natural to conclude that Abdullah Bin Dhil Khuwaisira at-Tamim an-Najdi also lived with members of his own tribe. Dhil Khuwaisira Challenges Judgment Of Prophet (sallallahu alayhi was’sallam): “Narrated Abu Said Al-Khudri:While the Prophet was distributing (war booty etc.) one day, Dhul Khawaisira, a man from the tribe of Bani Tamim, said, "O Allah's Apostle! Act justly." [Ref: Bukhari, B73, H184] Ahadith record Hadhrat Khalid bin Waleed and Hadhrat Umar (radiallah ta’ala anhu) one after another sought permission to kill him but Prophet (sallallahu alayhi was’sallam) did not give permission; “Woe to you! Who would be just if I were not?" 'Umar bin Al-Khattab said; "Allow me to cut off his neck! "The Prophet said, "Leave him, …” [Ref: Bukhari, B84, H67] “A man from the people (present then), who, I think, was Khalid bin Al-Walid, asked for permission to kill him, but the Prophet prevented him.” [Ref: Bukhari, B93, H527] Dhil Khuwaisira Is Khariji And Kharijis Will Continue To Appear:Companion Sharik bin Shihab (radiallah ta’ala anhu) wanted to know about the Khawarij. On Eid day he met Abu Barzah (radiallah ta’ala anhu): "I used to wish that I could meet a man among the Companions of the Prophet and ask him about the Khawarij. Then I met Abu Barzah on the day of 'Id, with a number of his companions.” He asked him: “Did you hear the Messenger of Allah mention the Khawarij?” The answer was in affirmative and the companion went to say: “I heard the Messenger of Allah with my own ears, and saw him with my own eyes. Some wealth was brought to the Messenger of Allah and he distributed it to those on his right and on his left, but he did not give anything to those who were behind him. Then a man stood behind him and said: "O Muhammad! You have not been just in your division!" In the previous section it was established that this man was Dhil Khuwaisira at-Tamimi an-Najdi. The companion describes the man: “He was a man with black patchy (shaved) hair, wearing two white garments.” Then companion continueds: “So Allah's Messenger became very angry and said: By Allah! You will not find a man after me who is more just than me.” Then Prophet (sallallahu alayhi was’sallam) is reported to have said: "A people will come at the end of time; as if he is one of them (i.e. Muslims), reciting the Qur'an without it passing beyond their throats. They will go through Islam just as the arrow goes through the target. Their distinction will be shaving. They will not cease to appear until the last of them comes with Al-Masih Ad-Dajjal. So when you meet them, then kill them, they are the worst of created beings." [Ref: Nasai, Vol5, B37, H4108] Note the companion connected Dhil Khuwaisirah at-Tamimi with Khawarij. Prophet (sallallahu alayhi was’sallam) On Companions Of Dhul Khuwaisira: Prophet (sallallahu alayhi was’sallam) refused the permission to kill Dhul Khuwaisira and said: “The Prophet said, "No, for he has companions if anyone of (you compares his prayer with) their prayer, he will consider his prayer inferior to theirs, and similarly his fasting inferior to theirs, but they will desert Islam (go out of religion) as an arrow goes through the victim's body …” [Ref: Bukhari, B73, H184] Prophet (sallallahu alayhi was’sallam) in another Hadith explained why he will not permit killing of Dhul Khuwaisira: “Permit me to kill this hypocrite. Upon this he (the Holy Prophet) said: May there be protection of Allah! People would say that I kill my companions.” He continued saying: “This man and his companions would recite the Qur'an but it would not go beyond their throat, and they swerve from it just as the arrow goes through the prey.” [Ref: Muslim, B5, H2316] These two Ahadith establish that Dhil Khuwaisira had [Khariji] companions in the life time of Prophet (sallallahu alayhi was’sallam). Dhil Khuwaisira’s So ‘Pious’ Companions And Their Reality: Dhil Khuwaisira’s companions outwardly will be very pious so much so that even the companions would be ashamed of their own prayers and fasting if they compared them to these people: “The Messenger of Allah (may peace be upon him) said: Leave him, for he has friends (who would outwardly look to be so religious and pious) that everyone among you would consider his prayer insignificant as compared with their prayer, and his fast as com- pared with their fasts. They would recite the Qur'an but it would not go beyond their collar-bones.” [Ref: Muslim, B5, H2323] In another version of the same Hadith is is recorded: “The Prophet said, "No, for he has companions, if anyone of (you compares his prayer with) their prayer, he will consider his prayer inferior to theirs, and similarly his fasting inferior to theirs, but they will desert Islam as an arrow goes through the victim's body (games etc.) in which case if its Nasl is examined nothing will be seen thereon, and if its Nady is examined, nothing will be seen thereon, and if its Qudhadh is examined, nothing will be seen thereon, for the arrow has gone out too fast even for the excretions and blood to smear over it.” [Ref: Bukhari, B73, H184] Bottom line is these companions of Dhil Khuwaisirah at-Tamimi despite their outward dedication to acts of worship they will leave Islam and become apostates. Description Of Dhil Khuwaisirah At-Tamim an-Najdi: Dhil Khuwaisira at-Tamimi had the clean shaven head, deep sunken eyes: "He (i.e. the Prophet, ) gives the chief of Najd and does not give us." The Prophet said, "I give them so as to attract their hearts (to Islam)." Then a man with sunken eyes, prominent checks, a raised forehead, a thick beard and a shaven head, came (in front of the Prophet ) and said, "Be afraid of Allah, O Muhammad!" [Ref: Bukhari, B55, H558] Another Hadith also includes tucked up lion cloth, meaning he had folded the lion cloth from waist: “Then there stood up a person with deep snnken eyes, prominent cheek bones, and elevated forehead, thick beard, shaven head, tucked up loin cloth, and he said: Messenger of Allah, fear Allah. He (the Holy Prophet) said: Woe to thee. do I not deserve most to fear Allah amongst the people of the earth?” [Ref: Muslim, B5, H2319] Deep sunken eyes were resulted due to staying awake at night and not having sufficent sleep. This is indication that Dhil Khuwaisira engaged in night worship excessively and sleep deprivation caused his eyes to sink. Shaven Head Sect In East: The companions of Dhil Khuwaisira were those who followed his teachings and they modelled themselves according to their own Sheikh an-Najd Abdullah bin Dhil Khuwaisira at-Tamimi an-Najdi also known as Hurqus Ibn Zuhayr. This is established from the words of Prophet (sallallahu alayhi was’sallam): “Sahl b. Hunaif reported Allah's Apostle (may peace be upon him) as saying: There would arise from the east a people with shaven heads.” [Ref: Muslim, B5, H2338] Another hadith points out that this sect of shaved-heads will emerge when there is disagreement between the Muslims:“Abu Sa'id al-Khudri said that the Apostle of Allah (may peace be upon him) made a mention of a sect that would be among his Ummah which would emerge out of the dissension of the people. Their distinctive mark would be shaven heads. They would be the worst creatures or the worst of the creatures. The group who would be nearer to the truth out of the two would kill them.” [Ref: Muslim, B5, H2324] The Khawarij emerged when the unified Khilafat was divided between Hadhrat Ali (radiallah ta’ala anhu) and Hadhrat Amir Muawiyah (radiallah ta’ala anhu). When Will They Appear And How Will They Be Recognized: Prophet (sallalahu alayhi was’sallam) has reportedly said regarding the shaved-head sect in other words followers of Dhil Khuwaisira at-Tamimi: “They would be recognised by the presence of a black man among them whose upper arms would be like a woman's breast, or like a piece of meat as it quivers, and they would come forth at the time when there is dissension among the people.” [Ref: Muslim, B5, H2323] The same is attested by another Hadith: “... be smeared by dung and blood. The sign by which these people will be recognized will be a man whose one hand (or breast) will be like the breast of a woman (or like a moving piece of flesh). These people will appear when there will be differences among the people (Muslims)." [Ref: Bukhari, Book 84, Hadith 67] Prophet (sallallahu alayhi was’sallam) described the Khawarij: “Soon there will appear disagreement and dissension in my people; there will be people who will be good in speech and bad in work. They recite the Qur'an, but it does not pass their collar-bones. They will swerve from the religion as an animal goes through the animal shot at. They will not return to it till the arrow comes back to its notch. They are worst of the people and animals. Happy is the one who kills them and they kill him. They call to the book of Allah, but they have nothing to do with it. He who fights against them will be nearer to Allah than them (the rest of the people). The people asked: What is their sign? He replied: They shave the head.” [Ref: Dawood, B40, H4747] It is clear from these two Ahadith that Khawarij will apear in time if disagreement, with shaved-heads, they will call to book of Allah (subhanahu wa ta’ala) and amongst them will be a man with female breast type of hand. The Description Matches Dhil Khuwaisira: Hadith records: “While we were with Allah's Apostle who was distributing (i.e. some property), there came Dhu-l-Khuwaisira a man from the tribe of Bani Tamim and said, "O Allah's Apostle! Do Justice." The companions wished to kill him but Prophet (sallallahu alayhi was’sallam) said: "Leave him, for he has companions who pray and fast in such a way that you will consider your fasting negligible in comparison to theirs. They recite Qur'an but it does not go beyond their throats (i.e. they do not act on it) and they will desert Islam as an arrow goes through a victim's body, so that the hunter, on looking at the arrow's blade, would see nothing on it; he would look at its Risaf and see nothing: he would look at its Na,di and see nothing, and he would look at its Qudhadh and see nothing, for the arrow has been too fast even for the blood and excretions to smear.” After which Prophet (sallallahu alayhi was’sallam) gave the description of man which would establish what Prophet (sallallahu alayhi was’sallam) said and confirm for the companions that they killed the right people: “The sign by which they will be recognized is that among them there will be a black man, one of whose arms will resemble a woman's breast or a lump of meat moving loosely. Those people will appear when there will be differences amongst the people." The narrator of Hadith then goes on to testify: “I testify that I heard this narration from Allah's Apostle and I testify that 'Ali bin Abi Talib fought with such people, and I was in his company. He ordered that the man (described by the Prophet ) should be looked for. The man was brought and I looked at him and noticed that he looked exactly as the Prophet had described him.” [Ref: Bukhari, B56, H807] In another narration the following is stated: “... Abu Sa'id added: I testify that I heard this from the Prophet and also testify that 'Ali killed those people while I was with him. The man with the description given by the Prophet was brought to 'Ali. The following Verses were revealed in connection with that very person: 'And among them are men who accuse you (O Muhammad) in the matter of (the distribution of) the alms. (Surah 9:58) [Ref: Bukhari, B84, H67] This person explained in the commentaries is none other then Dhul Khuwaisira at-Tamim an-Najdi.[7] Iraqi’s Killed The Khawarij: Hadith records: “... Apostle of Allah (may peace be upon him) made a mention of a sect that would be among his Ummah which would emerge out of the dissension of the people. Their distinctive mark would be shaven heads. They would be the worst creatures or the worst of the creatures. The group who would be nearer to the truth out of the two would kill them.” [Ref: Muslim, B5, H2324] In this same Hadith Abu Sa’id al Khudri (radiallah ta’ala anhu) goes on to narrate example how the Khawarij will abandon religion and then ends with sayings; you people ofIraq killed these Khawarij: ”A man throws an arrow at the prey (or he said at the target), and sees at its iron head, but finds no sign (of blood there), or he sees at the lowest end, but would not see or find any sign (of blood there). He would then see into the grip but would not find (anything) sticking to it. Abu Sai'd then said: People of Iraq. it is you who have killed them.”[8] [Ref: Muslim, B5, H2324] Hadhrat Ali (radiallah ta’ala anhu) and his supporters had killed the Khawarij including the leader Najdi Khariji leader Dhil Khuwaisira at-Tamimi:“... be smeared by dung and blood. The sign by which these people will be recognized will be a man whose one hand (or breast) will be like the breast of a woman. These people will appear when there will be differences among the people (Muslims)." Abu Sa'id added: I testify that I heard this from the Prophet and also testify that 'Ali killed those people while I was with him. The man with the description given by the Prophet was brought to 'Ali. The following Verses were revealed in connection with that very person: 'And among them are men who accuse you (O Muhammad) in the matter of (the distribution of) the alms. (Surah 9:58) [Ref: Bukhari, B84, H67] Dhil Khuwaisira Killed Along With His Shaved Head Companions: Dhil Khuwaisira was the most hated person by Allah (subhanahu wa ta’ala) according to the Hadith: “The most hateful among the creation of Allah us one black man [with female breast tissue like hand] among them [Khawarij]. One of his hand is like the teat of a goat or the nipple of the breast.” The Hadith continues to state: “When 'Ali b. Abu Talib killed them [the Khawarij, the companions of Dhil Khuwaisira, the Shaven-Head sect members] he said: Search (for his dead body). They searched for him, but they did not find it (his dead body). Upon this he said: Go (and search for him). By Allah, neither I have spoken a lie nor has the lie been spoken to me. 'Ali said this twice and thrice. They then found him (the dead body) ...” [Ref: Muslim, B5, H2334] Another Hadith goes on to stated that Hadhrat Ali (radiallah ta’ala anhu) searched for the body of Dhil Khuwaisira amongst the dead of Khawarij until he found it: “Only two persons were killed among the people (among the army led by Ali) on that day. Ali said: Find out from among them [the dead bodies of the Khwarij the body of Dhil Khuwaisira]. They searched but did not find him. Ali then himself stood up and (walked) till he came to the people who had been killed one after another. He said: Search them to the last, and then found him (the dead body of the maimed) near the earth.[9] He then pronounced Allahu Akbar and then said, Allah told the Truth and His Messenger conveyed it.” [Ref: Muslim, B5, H2333] Conclusion: Dhil Khuwaisira at-Tamim was from Banu Tamim whose territory was in Saudi Arabian Peninsula of Najd. Najd is in the direction of East from Madinah and banu Tamim’s native land in Najd is around the modern Saudi capital Riyadh, as depicted on maps. Prophet (sallallahu alayhi wa aalihi was’sallam) told that from the direction of East and from region of Najd this group of Satan will emerge. Dhil Khuwaisira had companions who were refered to by Prophet (sallallahu alayhi was’sallam) as group of Satan. Yet seemed to be very pious but reality of their Eman was such that they had compeletly gone out of Islam. The sign of these people was the shaven-heads and these people marched from their native land of Najd to fight against Hadhrat Amir Muawiyah (radiallah ta’ala anhu) in support of Hadhrat Ali (radiallah ta’ala anhu). The arbitration between both companions resulted in rebellion of Khawarij. The Iraqi’s fought these Najdi Khawarij along side supporters of Khawarij and killed them. Dhil Khuwaisira at-Tamim was found dead amongst the dead Khawarij and the description of black man with hand with flesh like female breast fitted him. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi Footnote: - [1] “Abu Sai'd al-Khudri reported: When we were in the company of the Messenger of Allah (may peace be upon him) and he was distributing the spoils of war, there came to him Dhul-Khuwasira, one of Banu Tamim. He said: Messenger of Allah, do justice. Upon this the Messenger of Allah (may peace be upon him) said: Woe be upon thee I Who would do justice, if I do not do justice? You would be unsuccessful and incurring a loss, if I do not do justice.” [Ref: Muslim, B5, H2323] - [2] Prophet (sallallahu alayhi was’sallam) used the word ‘qarn ash-Shaytan’ which as been translated to mean; group of Satan, horns of Satan. This phrase was used by Prophet (sallallahu alayhi was’sallam) to describe the Khawarij therefore where ever the words ‘group of Satan’ or ‘horns of Satan’ have been used, there these words should be understood to mean Khawarij. - [3] “Narrated Qaylah bint Makhramah: Abdullah ibn Hasan al-Anbari said: My grandmothers, Safiyyah and Duhaybah, narrated to me, that they were the daughters of Ulaybah and were nourished by Qaylah, daughter of Makhramah. She was the grandmother of their father. She reported to them, saying: We came upon the Apostle of Allah. My companion, Hurayth ibn Hassan, came to him as a delegate from [tribe of] Bakr ibn Wa'il. He took the oath of allegiance of Islam for himself and for his people. He then said: Apostle of Allah, write a document for us, giving us the land lying between us and Banu Tamim at ad-Dahna' to the effect that not one of them will cross it in our direction except a traveller or a passer-by. He said: Write down ad-Dahna' for them, boy. When I saw that he passed orders to give it to him, I became anxious, for it was my native land and my home. I said: Apostle of Allah, he did not ask you for a true border when he asked you. This land of Dahna' is a place where the camels have their home, and it is a pasture for the sheep. The women of Banu Tamim and their children are beyond it. He said: Stop, boy! A poor woman spoke the truth: a Muslim is a brother of a Muslim. Each one of them may benefit from water and trees, and they should cooperate with each other against Satan.” [Ref: Abu Dawood, B19, H3064] - [4] Had Prophet (sallallahu alayhi was’sallam) granted the land as it was requested then Bani Bakr Ibn Wa’il would have usurped the native land of old lady. - [5] Delegate of Banu Bakr Ibn Wa’il asked Prophet (sallallahu alayhi was’sallam) to write: “… write a document for us, giving us the land lying between us and Banu Tamim at ad-Dahna' to the effect that not one of them will cross it in our direction except a traveller or a passer-by.” [Ref: Abu Dawood, B19, H3064] This reveals that between the Banu Tamim and Banu Bakr there was region of Al Dahna. - [6] Sole purpose of delegates of Banu Bakr Ibn Wa’il to have the land of Al Dahna for themselves was for the purpose of grazing animals. Prophet (sallallahu alayhi was’sallam) knowing the reason behind the land grab said: “… a Muslim is a brother of a Muslim. Each one of them may benefit from water and trees, and they should cooperate with each other against Satan.” [Ref: Abu Dawood, B19, H3064] - [7] Ibn Kathir explained the verse saying Dhil Khuwaisira whos name was Hurqus. Here is a long excerpt from his Tafsir: “And of them are some who accuse you concerning the alms.” Allah says; ‘Some of them question your integrity in the matter of distribution of the alms.’ We were told that a bedouin man, who had recently embraced Islam, came to the Prophet, when he was dividing some gold and silver, and said to him, `O Muhammad! Even though Allah commanded you to divide in fairness, you have not done so.' The Prophet of Allah said; “Woe to you! Who would be fair to you after me?” Then the Prophet of Allah said next; “Beware of this man and his likes! There are similar persons in my Ummah who recite the Qur'an, but the Qur'an will not go beyond their throat. If they rise (against Muslims rulers) then kill them, if they rise, kill them, then if they rise kill them.” We were also told that the Prophet of Allah used to say; “By He in Whose Hand is my life! I do not give or withhold anything; I am only a keeper.'' This statement from Qatadah is similar to the Hadith that the Two Shaykhs narrated from Abu Sa`id about the story of Dhul-Khuwaysirah, whose name was Hurqus [Ibn Zuhayr]. Hurqus protested against the Prophet's division of the war spoils of Hunayn, saying; "Be fair, for you have not been fair!'' [Ref: Tafsir Ibn Kathir, 9:58] - [8] This establishes that Khawarij were not from Iraq but supporters of Hadhrat Ali (radiallah ta’ala anhu) were from Iraq and it was his supporters who killed the Khawarij at Naharwan. - [9] The dead body of Dhil Khuwaisira at-Tamimi was found under the bodies of his followers.

Q1 - Miqat is place where Ihram for Hajj or Umrah has to be worn. If you do not wear the Ihram at the specified points and advance toward masjid al haram you have to travel back to the point and wear it. Hadood e Haram means boundary of [Masjid Al] Haram. Its a area if you enter then you are in Masjid Al Haraam. Like Hadood of Pakistan is border of Pakistan, if you are are in india you are not in pakistan but if you cross the border you have entered pakistan. Similarly the boundary of Haraam distinguish between area of Masjid Al Haram and area outside the Masjid area. Q2 - The people coming from the direction Iraq, Najd, Syria, Yemen etc... will have to wear Ihram before entering Masjid al Haram. Q2-1 -I do not know what 'dum' is, the person should go back to the point of Miqat and wear Ihram again and enter again. The is the simplist solution. Best is to refer to a Mufti. Q2-2 - Refer to Mufti.

Introduction: According to the principles of Ahle Sunnat Wal Jammat innovative practices which are based on Sunnahs of Prophet (sallallahu alayhi was’sallam) are praiseworthy innovations for which there will be reward from Allah (subhanahu wa ta’ala) if they are followed by people. Especially if the innovative practices are combinations of acts of worship[1], combines acts of charity[2] and serves as a means of spreading Islamic knowledge. The Khawarij and those influenced by Kharijite definition of innovation, oppose the Muslims and hold to position; every practice, festivity, custom, which was [not mentioned explicitly by name and method of enacting it was not taught and] not sanctioned by Prophet (sallallahu alayhi was’sallam) is [reprehensible] innovation. Every Innovation Is Misguidance They Say: Commonly the following Ahadith are quoted by opponents to refute position of Ahle Sunnat, the Ahadith: “Avoid novelties, for every novelty is an innovation, and every innovation is an error." [Ref: Abu Dawood, B40, H4590] “And the most evil affairs are the innovations; and every innovation is error." [Ref: Muslim, B4, H1885] From lingustic point of view anything which did not exist in the time of RasoolAllah (sallallahu alayhi was’sallam) would be innovation. From Shar’i perspective innovation is everything which contradicts principles of deen and which is not sanctioned by deen, Ahadith establish this: “He who did any act for which there is no sanction from our behalf, that is to be rejected.” [Ref: Muslim, B18, H4267] "If somebody innovates something which is not in harmony with the principles of our religion, that thing is rejected." [Ref: Bukhari B49, H861] “He who innovates things in our affairs for which there is no valid (reason) and these are to be rejected.” [Ref: Muslim, B18, H4266] Therefore from Shar’i perspective innovation is every newly-invented belief, action, object which goes against the principles of Deen and is not in harmony with teaching of Deen. Hence every such novelty is innovation and every such innovation is an misguidance, and every such misguidance takes to hellfire. To argue every innovation is misguidances without restricting ‘every’ to specific type of innovation [which I have defined above] would establish contradiction between the Ahadith of Prophet (sallallahu alayhi was’sallam). Prophet (sallallahu alayhi was’sallam) has reportedly 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] “He who called (people) to righteous (i.e. innovation), there would be reward (assured) for him like the rewards of those who adhered to it, without their rewards being diminished in any respect.” [Ref: Muslim, B34, H6470] If every innovation was misguidance which took to hell then why would he inform the companions of reward for introducing good practices in Islam! This evidence supports the understanding that ‘every’ is not unrestricted but restricted to particular type of innovation [which contradicts the principles of Deen and which has no sanction in Deen]. Therefore the understanding of Ahle Sunnat Wal Jammat about the newly-invented practices is correct because neither of these practices in reality and in essence contradict any aspect of Deen. Instead these customs, practices, festivities, in essence contained acts of worship, charity, and serve as platform for spread of Islamic knowledge hence they accord the Prophetic guidelines. Heretics Advance A New Argument: The opponents of Ahle Sunnat Wal Jammat have advanced a new argument; there is no good innovation even if the people something good in some innovative custom, practice or festivity. There this argument is based on th following Hadith: “Abdullaah Ibn 'Umar (radi allahu anhu) said, "Every innovation is misguidance, even if the people see it as something good."[3] Presenting their position in bit more detail; any innovated festivity, custom, practice, even if it contains acts of worship, charity, and is source of Islamic education, even then it is still a innovation. Despite all these it is without any goodness it and is misguidance which takes to hell fire. The simple response to this argument is; innovation in Shari’a is defined as acts, beliefs or activities which contradicts and go against the principles of Deen, and which has no sanction in deen, therefore such innovations are misguidance even if the people see good in them. Hadhrat Abu Bakr Disagrees And Then Agrees With Hadhrat Umar: After the death of Prophet (sallallahu alayhi was’sallam) there was mass apostasy from Islam. Hadhrat Abu Bakr (radiallah ta’ala anhu) decided to take action against the apostates. The result was numerous battles fought in Arabian Peninsula which are now known as ‘Apostasy Wars’. During one such battle the Muslim army fighting Musailma the Liar had suffered major causualties including seventy companions who had memorized the Quran. After this battle Hadhrat Umar (radiallah ta’ala anhu) visited Hadhrat Abu Bakr (radiallah ta’ala anhu) and said: "Casualties were heavy among the Qurra' of the! Qur'an (i.e. those who knew the Qur'an by heart) on the day of the Battle of Yalmama, and I am afraid that more heavy casualties may take place among the Qurra' on other battlefields, whereby a large part of the Qur'an may be lost. Therefore I suggest, you (Abu Bakr) order that the Qur'an be collected." In response to this suggestion Hadhrat Abu Bakr said: “Umar, "How can you do something which Allah's Apostle did not do?" Hadhrat Umar (radiallah ta’ala anhu) responded by saying: "By Allah, that is a good project.” The Hadith continues to narrate words of Hadhrat Abu Bakr (radiallah ta’ala anhu): "`Umar kept on urging me to accept his proposal till Allah opened my chest for it and I began to realize the good in the idea which `Umar had realized." Upon realizing the importance of preserving the Quranic script Hadhrat Abu Bakr (radiallah ta’ala anhu) called Hadhrat Zaid bin Thabit (radiallah ta’ala anhu). After narrating the discussion between him and Hadhrat Umar (radiallah ta’ala anhu) he said to him: “You are a wise young man and we do not have any suspicion about you, and you used to write the Divine Inspiration for Allah's Messenger. So you should search for (the fragmentary scripts of) the Qur'an and collect it in one book.” Hadhrat Zaid bin Thabit (radiallah ta’ala anhu) then said to Hadhrat Abu Bakr (radiallah ta’ala anhu): "How will you do something which Allah's Messenger did not do?" Hadhrat Abu Bakr (radiallah ta’ala anhu) replied to him by saying: "By Allah, it is a good project.” Hadhrat Zaid bin Thabit (radiallah ta’ala anhu) further narrated: “Abu Bakr kept on urging me to accept his idea until Allah opened my chest for what He had opened the chests of Abu Bakr and `Umar.”[4] Investigating The Incident In Light Of Teaching Of Islam: Hadhrat Abu Bakr (radiallah ta’ala anhu) refused to carry out something which Prophet (sallallahu alayhi was’sallam) did not do himself, citing the very same reason. Why would Hadhrat Abu Bakr (radiallah ta’ala anhu) refused to collect the Quranic script? Was the mentioned reason: “Umar, "How can you do something which Allah's Apostle did not do?" the only reason on basis of which he refused or is there more to it? There is more going then what meets the eye. Hadhrat Abu Bakr (radiallah ta’ala anhu) must have been aware of the following Hadith of Prophet (sallallahu alayhi was’sallam): “It was narrated from Abdullah bin Mas'ud that the Messenger of Allah said: "Verily there are two things - words and guidance. The best words are the words of Allah, and the best guidance in the guidance of Muhammad. Beware of newly-invented matters, for every newly-invented matter is an innovation and every innovation is a going-stray.” [Ref: Ibn Majah, B1, H46] And the following Hadith specificly refers to leaders of Muslims: “It was narrated from ‘Abdullah bin Mas’ud that the Prophet said: “Among those in charge of you, after I am gone, will be men who extinguish the Sunnah and follow innovation. They will delay the prayer from its proper time.” I said: “O Messenger of Allah, if I live to see them, what should I do?” He said: “You ask me, O Ibn ‘Abd, what you should do? There is no obedience to one who disobeys Allah.” [Ref: Ibn Majah, B24, H2865] Hence his reluctance was based on the understanding that if he collects the Quran in a book format then he would be introducing a reprehensible innovation.[5] Hadhrat Umar (radiallah ta’ala anhu) was aware of the Ahadith known to Hadrat Abu Bakr (radiallah ta’ala anhu) and he also knew that Hadhrat Abu Bakr (radiallah ta’ala anhu) is also familiar with the following Hadith: "The Messenger of Allah said: 'Whoever introduces a good practice that is followed, he will receive its reward and a reward equivalent to that of those who follow it, without that detracting from their reward in their slightest. And whoever introduces a bad practice that is followed, he will receive its sin and a burden of sin equivalent to that of those who follow it, without that detracting from their burden in the slightest.'" [Ref: Ibn Majah, B1, H203] Hence he responded to Hadhrat Abu Bakr (radiallah ta’ala anhu) by saying: "By Allah, that is a good project.” [Ref: Bukhari, B61, H509] Afterwards Hadhrat Zaid bin Thabit (radiallah ta’ala anhu) questioned the collection of Quran and after much effort he was convinced that collection of Quran into book format was a good act. Responding To - Every Innovation Misguidance Even If Good: Hadhrat Abu Bakr (radiallah ta’ala anhu), Hadhrat Umar (radiallah ta’ala anhu) and Hadhrat Zaid bin Thabit (radiallah ta’ala anhu) agreed to do something which Prophet (sallallahu alayhi was’sallam) did not instruct or himself did. They saw good in collecting the Quran into book format after initial resistance. After realizing the suggestion of Hadhrat Umar (radiallah ta’ala anhu) is a good suggestion and collection of Quran as a book is a good thing both companions agreed to carry out this task. If the following Hadith is taken literally then collection of Quran was misguidance even though three companions saw good in it : "Every innovation is misguidance, even if the people see it as something good." Hadhrat Umar (radiallah ta’ala anhu) restarted a practice which all the companions stopped because Prophet (sallallahu alayhi was’sallam) stopped it. Hadhrat Umar (radiallah ta’ala anhu) collected all the people in Masjid under one Qari and remarked: “… 'Umar remarked, 'What an excellent innovation this is; but the prayer which they do not perform, …”[6] This indicates Hadhrat Umar (radiallah ta’ala anhu) introduced a innovation. Now if it is accepted that Prophet (sallallahu alayhi was’sallam) had performed Taraweeh prayers and Hadhrat Umar (radiallah ta’ala anhu) was merely reviving the Sunnah of Taraweeh prayers. Then the innovation is reintroducing something which Prophet (sallallahu alayhi was’sallam) stopped (– i.e. Taraweeh under one Imam). Based on the literalism of the Hadith if every innovation is misguidance despite one seeing goodness it the innovation then Hadhrat Umar’s (radiallah ta’ala anhu) excellent innovation was misguidance. A Fair Argument Against Injustice Of Heretics: If a innovation is good by its nature even though Prophet (sallallahu alayhi was’sallam) did not do and which companions did not do then that innovation will remain a good innovation even if the people don’t see good in it. Especially if the innovation is based on the principle of worship and principle of charitiable deeds. The goodness of acts, beliefs, practices, customs, festivities, is judged on the criteria if the asal (i.e. foundation) is found in Quran/Sunnah. The praiseworthy innovations which Hadhrat Umar (radiallah ta’ala anhu) suggested he will be rewareded, according to following 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.”[Ref: Muslim, B34, H6466] The misguidance of acts, beliefs, practices, customs, festivities, is determined by if the activities/beliefs contradict the Quran and Sunnah. If a festivity, custom, practice, act is against the explicit Shar’i injunctions then such will remain misguidance even if the people see good in it. To sum it all, any innovation which contradicts any principle or teaching of Islam, a act which was not sanctioned in deen, and for which there was no valid reason then such innovations are misguidance even if the people see something good in them. Conclusion: Every innovation is not evil because Prophet (sallallahu alayhi was’sallam) has informed of reward for those who innovate good practices. Secondly if every innovation was misguidance or error even if the people see something good in it then compilation of Quran and Hadhrat Umars’s (radiallah ta’ala anhu) collecting the people of Masjid under one Qari would be without any good and a misguidance. Not just the literalist understanding of the Hadith contradicts another Hadith which states one who innovates praiseworthy practice for him there is reward and those who follow the invented practice get equale amount of reward. Hence the meaning of Hadith is; every innovation which contradicts principles of Islam and contains acts which are not from Sunnah nor does it have a valid reason then such innovation is misguidance and without goodness. This explanation of the Hadith in the light of other Ahadith detracts nothing from position of Ahle Sunnat but rather defends and supports it. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi. Footnotes: - [1] Such as performing of Nawafil, recitation of Quran, invoking Allah (subhanahu wa ta’ala) in dua. - [2] Such as inviting the poor as well as family members and then for sake of Allah’s (subhanahu wa ta’ala) pleasure provide them with food. - [3] Related: by Ad-Darimee, Abu Shamaah (no. 39), Ibn Nasr in as-Sunnah (no. 82), al-Laalikaa'ee in Sharh Usoolul-Ftiqaad (no. 126) & Sharh I'tiqad Ahl as-Sunnah (1/92), and by al-Bayhaqee in al-Madkhal (no. 191). Its authentic; Ahkaam al-Janaa'iz (258) and Islah al-Masajid (13). Salim Al-Hilaali said: "Its isnaad (chain of narration) is as authentic as the sun!" - [4] “Narrated Zaid bin Thabit: Abu Bakr As-Siddiq sent for me when the people! of Yamama had been killed (i.e., a number of the Prophet's Companions who fought against Musailama). (I went to him) and found `Umar bin Al- Khattab sitting with him. Abu Bakr then said (to me), "`Umar has come to me and said: "Casualties were heavy among the Qurra' of the! Qur'an (i.e. those who knew the Qur'an by heart) on the day of the Battle of Yalmama, and I am afraid that more heavy casualties may take place among the Qurra' on other battlefields, whereby a large part of the Qur'an may be lost. Therefore I suggest, you (Abu Bakr) order that the Qur'an be collected." I said to `Umar, "How can you do something which Allah's Apostle did not do?" `Umar said, "By Allah, that is a good project. "Umar kept on urging me to accept his proposal till Allah opened my chest for it and I began to realize the good in the idea which `Umar had realized." Then Abu Bakr said (to me). 'You are a wise young man and we do not have any suspicion about you, and you used to write the Divine Inspiration for Allah's Messenger. So you should search for (the fragmentary scripts of) the Qur'an and collect it in one book)." By Allah If they had ordered me to shift one of the mountains, it would not have been heavier for me than this ordering me to collect the Qur'an. Then I said to Abu Bakr, "How will you do something which Allah's Messenger did not do?" Abu Bakr replied, "By Allah, it is a good project." Abu Bakr kept on urging me to accept his idea until Allah opened my chest for what He had opened the chests of Abu Bakr and `Umar. So I started looking for the Qur'an and collecting it from (what was written on) palmed stalks, thin white stones and also from the men who knew it by heart, till I found the last Verse of Surat at-Tauba (Repentance) with Abi Khuza`ima Al-Ansari, and I did not find it with anybody other than him. The Verse is: 'Verily there has come unto you an Apostle (Muhammad) from amongst yourselves. It grieves him that you should receive any injury or difficulty..(till the end of Surat-Baraa' (at-Tauba) (9.128-129) Then the complete manuscripts (copy) of the Qur'an remained with Abu Bakr till he died, then with `Umar till the end of his life, and then with Hafsa, the daughter of `Umar.” [Ref: Bukhari, B61, H509] - [5] There can be absolutely no other reason to refuse to collect the Quran in a single book format apart from being responsible for introducing a reprehensible innovation. There could be no other motive for Hadhrat Abu Bakr (radiallah ta’ala anhu) and Hadhrat Zaid bin Thabit (radiallah ta’ala anhu) to question and argue against the suggestion. If they didn’t fear introducing innovation then did they fear the kids will learn the Quran? Or did they fear that by making the Quran available in written form will result in education of everyone? Common sense dictates their fears was that they may be guilty of introducing innovation into deen and their reasoning was simple; Prophet (sallallahu alayhi was’sallam) did not do it so why should I/we? I can almost hear Hadhrat Abu Bakr (radiallah ta’ala anhu) and Hadhrat Zaid bin Thabit (radiallah ta’ala anhu) saying to Hadhrat Umar(radiallah ta’ala anhu); if there was any goodness in it then Messenger (sallallahu alayhi was’sallam) would have instructed us to carry out the task in his life time. - [6] “Abdur Rahman bin 'Abdul Qari said: "I went out in the company of 'Umar bin Al-Khattab one night in Ramadan to the mosque and found the people praying in different groups. A man praying alone or a man praying with a little group behind him. So, 'Umar said, 'In my opinion I would better collect these (people) under the leadership of one Qari (Reciter) (i.e. let them pray in congregation!)'. So, he made up his mind to congregate them behind Ubai bin Ka'b. Then on another night I went again in his company and the people were praying behind their reciter. On that, 'Umar remarked, 'What an excellent Bid'a (i.e. innovation in religion) this is; but the prayer which they do not perform, but sleep at its time is better than the one they are offering.' He meant the prayer in the last part of the night. (In those days) people used to pray in the early part of the night." [Ref: Bukhari, B32, H227]

Introduction: The Wahhabi brand of Kharijite apostasy emerged from Najd. By employing sword, spear, gun, canon and at the cost of death of hundreds of thousands of Muslims gained controlled of great swaths of Arabian Peninsula, thus created the Saudi Kingdom. Prophet (sallallahu alayhi was’sallam) had foretold that Khawarij will emerge from Najd. Wahhabi-ism was the only sect which emerged from Najd and as foretold by Prophet (sallallahu alayhi was’salam) killed hundreds of thousands of Muslims. For this reason the adherents of Wahhabi brand of Khariji-ism contest the actual location of historical Najd in attempt to justify their movements beliefs and their actions. Their position is that Najd is Iraq because the Khawarij have emerged from Iraq during the Khilafat of Hadhrat Ali (radiallah ta’ala anhu).[1] Contrary to this the Muslims believe Najd is due East of Madinah and it comprimises of vast regions surrounding Saudi Wahhabi Kindom’s capital Riyadh. Satan’s Group Will Emerge From Najd: Prophet (sallallahu alayhi was’sallam) was inovking Allah (subhanahu wa ta’ala) to bless Yemen and Syria. Someone from the gathering repeatedly requested that he also make dua for Najd.[2] Prophet (sallallahu alayhi was’sallam) ignored these repeated requests for dua and then said: “They said again, "Our Najd as well." On that the Prophet said, "There will appear earthquakes and afflictions, and from there will come out the group of Satan." [Bukhari, Book 17, Number 147] Other Ahadith indicate particular direction of East from which the group of Satan will emerge: “Narrated Ibn 'Umar: I heard Allah's Apostle while he was facing the East, saying, "Verily! Afflictions are there, from the direction [of east] will come the group of Satan"[3] [Ref: Bukhari, B88, H213] One Hadith mentions direction of sunrise from where the Satans group is to emerge: “Narrated Salim's father: The Prophet stood up beside the pulpit and said, "Afflictions are there! Afflictions are there, from the side where head of Satan will come out," or said, "...the side of the sun [rise]..." [Bukhari, Book 88, Number 212] One Hadith states Prophet (sallallahu alayhi was’sallam) pointed toward the direction of Hadhrat Aysha’s house while indicating the direction from which the group of Satan will emerge: “Narrated 'Abdullah: The Prophet stood up and delivered a sermon, and pointing to 'Aisha's house, he said thrice, "Affliction (will appear from) here," and, "from the side, where Satan's head will come out." [Ref: Bukhari, B53, H336] Prophet (sallallahu alayhi was’sallam) was standing beside the pulpit of Masjid of Nabvi hence if he pointed toward Hadhrat Aysha’s (radiallah ta’ala anha) house[4] then he would be pointing toward due East toward the direction of sunrise and toward the historical region of Najd [toward the Saudi capital Riyadh].[5] Methodology Employed To Rectify The Innovation: If it is established that Islam had not spread to Iraq in the life time of Prophet (sallallahu alayhi was’sallam) and Islam had spread in Najd during the life time of Prophet (sallallahu alayhi was’sallam). And if it is established that the Prophet (sallallahu alayhi was’sallam) or the companions made distinction between Iraq and Najd then logicall conclusion would be both of these are two different regions, and not one and the same, nor Najd could be located in Iraq [as some argue that Najd is location in Iraq]. Importantly this would prove that the Najdi companion who requested Prophet (sallallahu alayi was’sallam) to make dua for Najd was not from any part of Iraq [because Islam had not spread that far in life time of Prophet sallallahu alayhi was’sallam]. Loud Najdi With Unkempt Hair Enquires About Islam: A Najdi man with rough hair visited Prophet (sallallahu alayhi was’sallam) and enquired about bare essentials of Islam about which Prophet (sallallahu alayhi was’sallam) informed him. This Najdi man left saying to Prophet (sallallahu alayhi was’sallam) that he will only perform the compulsory duties and will not perform optional acts of worship. Prophet (sallallahu alayhi was’sallam) said if he holds true to his word then he will successfuly enter paradise.[6] Najdi Thumama Bin Uthal From Banu Hanifah: Prophet (sallallahu alayhi was’sallam) sent cavalary to Najd to arrest Thumama bin Uthal (radiallah ta’ala anhu) from who was from tribe of Bani Hanifa [residing in Wadi Hanifa] and when they arrested him they tied him to pillars of Masjid Nabvi. This is attested by following Hadith: “The Prophet sent some horsemen to Najd and they brought a man called Thumama bin Uthal from Bani Hanifa. They fastened him to one of the pillars of the mosque.” [Ref: Bukhari, B41, H605] Another Hadith reveals that Thumama bin Uthal (radiallah ta’ala anhu) was a tribal leader [of Banu Hanifa] from Yamama: “It has been narrated on the authority of Abu Huraira who said: The Messenger of Allah (may peace be upon him) sent some horsemen to Najd. They captured a man. He was from the tribe of Banu Hanifa and was called Thumama b. Uthal. He was the chief of the people of Yamama.” [Ref: Muslim, B19, H4361] Thumam bin Uthal (radiallah ta’ala anhu) had killed a Muslim prior to his conversion to Islam which became the reason for his arrest, attested by: "What have you got, O Thumama?" He replied,"I have got a good thought, O Muhammad! If you should kill me, you would kill a person who has already killed somebody, and if you should set me free, you would do a favor to one who is grateful, and if you want property, then ask me whatever wealth you want." Next day Prophet (sallallahu alayhi was’sallam) asked the same question and received the same response upon which Prophet (sallallahu alayhi was’sallam) instructed the companions to release him. Thumama bin Uthal (radiallah ta’ala anhu) took a bath and entered the Masjid and recited: "I testify that None has the right to be worshipped except Allah, and also testify that Muhammad is His Apostle! By Allah, O Muhammad!” [Ref: Bukhari, B59, H658] Note, Al Yamama is in historical Najd which is attested by above quoted Hadith. Incident Of Distribution Of Wat Booty: Ahadith record Prophet (sallallahu alayhi was’sallam) was distributing a piece of gold sent by Hadhrat Ali (radiallah ta’ala anhu) amongst: “Al-Aqra' bin Habis Al-Hanzali from the tribe of Mujashi, 'Uyaina bin Badr Al-Fazari, Zaid At-Ta'i who belonged to (the tribe of) Bani Nahban, and 'Alqama bin Ulatha Al-'Amir who belonged to (the tribe of) Bani Kilab.” The Hadith continues: "He (i.e. the Prophet, ) gives the [tribal] chiefs of Najd and does not give us." Prophet (sallallahu alayhi was’sallam) explained: "I give them so as to attract their hearts (to Islam)." [Ref: Bukhari, B55, H558] "I just wanted to attract and unite their hearts (make them firm in Islam)." [Ref: Bukhari, B93, H527] This establishes that some tribal chiefs of Najd had accepted Islam in the life time of Prophet (sallallahu alayhi was’sallam). Iraqi’s Had Not Accepted Islam: Many Ahadith record the fixing of Miqat for Hajj and Umrah.Companion Zahid bin Jabair narrated in a Hadith: “I went to visit 'Abdullah bin 'Umar at his house which contained many tents made of cotton cloth and these were encircled with Suradik (part of the tent). I asked him from where, should one assume Ihram for Umra. He said, "Allah's Apostle had fixed as Miqat Qarn for the people of Najd, Dhul-Hulaifa for the people of Medina, and Al-Juhfa for the people of Sham." [Ref: Bukhari, B26, H597] Hadith records that people of Iraq had not accepted Islam when Prophet (sallallahu alayhi was’sallam) fixed the places of wearing Ihram for pilgrims of Hajj: "The Prophet fixed Qarn as the Miqat (for assuming the Ihram) for the people of Najd, and Al-Juhfa for the people of Sham, and Dhul-Hulaifa for the people of Medina." Ibn `Umar added, "I heard this from the Prophet, and I have been informed that the Prophet said, 'The Miqat for the Yemenites is Yalamlam.' "When Iraq was mentioned, he said, "At that time it was not a Muslim country." [Ref: Bukhari, B92, H443] When the Iraqi cities of Basrah and Kufa were conquered then Hadhrat Umar (radiallah ta’ala anhu) informed the people that Dhat Al Irq was Miqat for Iraqi’s: “When these two towns (Basra and Kufa) were captured, the people went to 'Umar and said, "O the Chief of the faithful believers! The Prophet fixed Qarn as the Miqat for the people of Najd, it is beyond our way and it is difficult for us to pass through it." He said, "Take as your Miqat a place situated opposite to Qarn on your usual way. So, he fixed Dhatu-Irq (as their Miqat)." [Ref: Bukhari, B26, H606] Note Hadhrat Umar (radiallah ta’ala anhu) fixed the Dhat Al Irq as Miqat for Iraq. This establishes that Iraq and Najd are two different regions, not one and the same, nor one being part of another. Importantly it establishes that people of Najd had accepted Islam hence the need for designating place of Miqat for Najd arose in the life time of Prophet (sallallahu alayhi was’sallam) but Iraq nor any part of it was not under Islamic control hence Prophet (sallallahu alayhi was’sallam) did not fix any Miqat for Iraq.[7] When cities of Iraq came under Islamic rule the then Dhat Al Irq was fixed as Miqat for Iraqi’s.[8] Raid On Banu Ghatafan In Najd: Prophet (sallallahu alayhi was’sallam) lead a raiding party targetting tribe of Ghatafan in Najd at a place called Dhat Al Irq.[9] On this expedition the popular incident of Prophet (sallallahu alayhi was’sallam) being threatened by polytheist took place.[10] No fighting took place[11] because Bani Ghatafan were compeletly taken by surprise hence they fled leaving their women and children. From this compaign the participants benefitted greatly each receiving eleven camels each and a extra camel as bonus, including sheeps: “… the Messenger of Allah sent an expedition to Najd, and I (also) went with the troops. We got camels and goats as spoils of war, and our share amounted to twelve camels per head, and the Messenger of Allah gave an extra camel to each of us.” [Ref: Muslim, B19, H4332] Musailma the Claimed Prophet-hood From Najd: Musailma the Liar came to Prophet (sallallahu alayhi was’sallam) with members of his tribe and said that he will follow Prophet (sallallahu alayhi was’sallam) if he is made the Khalif after departure of Prophet (sallallahu alayhi was’sallam) from this world. Upon this Prophet (sallallahu alayhi was’sallam) said to him that he would not give him even if he asked for leaf of date-palm tree. Prophet (sallallahu alayhi was’sallam) warned him that he cannot escape the fate which Allah (subhanahu wa ta’ala) has destined for him. After which Prophet (sallallahu alayhi was’sallam) revealed that he believes Musailma maybe the person whom he saw in the dream. Indicating that Musailma may claim Prophet-hood after the departure of Prophet (sallallahu alayhi was’sallam) from this world.[12] Musailma the Liar claimed Prophethood during the Khilafat of Hadhrat Abu Bakr as-Sadeeq (radiallah ta’ala anhu).[13] In the dream Prophet (sallallahu alayhi was’sallam) saw a dream in which he saw he is wearing two bracelets and the dream was interpreted to mean: “[…] I interpreted the two bracelets as symbols of two liars who would appear after me. And so one of them was Al-Ansi and the other was Musailama Al-Kadhdhab from Al Yamama." [Ref: Bukhari, B56, H817] Al Yamama is [East of Madinah] in Najd which is established from the following Hadith: “Allah's Messenger sent horsemen to Najd and they arrested and brought a man called Thumama bin Uthal, the chief of Yamama, and they fastened him to one of the pillars of the Mosque. When Allah's Apostle came up to him; he asked, "What have you to say, O Thumama?" He replied, …” [Ref: Bukhari, B41, H604] The Summary Of Established Points: Ahadith establish that Najd was known to Prophet (sallallahu alayhi was’sallam) and to companions. They identified Najd and Iraq as two different regions, each having its own Miqat (i.e. place of wearing Ihram). Prophet (sallallahu alayhi was’sallam) and companions had contact with people of Najd and engaged the people of Najd in combat. Evidence also establishes that people from Najd had accepted Islam in the life time of Prophet (sallallahu alayhi was’sallam), including the leader of Banu Hanifa, Thumama bin Uthal (radiallah ta’ala anhu) as well as leaders of other tribes. On contrary there is no evidence which suggests that inhabitants of Iraq had come under Islamic rule during life time of Prophet (sallallahu alayhi was’sallam) nor there is any proof of Prophet (sallallahu alayhi was’sallam) fighting any battles in any region of Iraq which could be interpreted with aid of LOGIC[14] that Najd is in Iraq or entire Iraq is Najd. The Historical Region Of Najd: Here are some maps found via google which point to general location of Najd in Arabian Peninsula. Najd is East of Madinah and to be precise East of region of Hijaz.[15] Note, the above map indicates the region of Hijaz, spelt alternatively as Hejaz. The Sect Of Disbelief Emerges From East: This sect was the foretold group/sect of Satan about whom Prophet (sallallahu alayhi was’sallam) said: “Narrated Abu Huraira: Allah's Apostle said, "The main source of disbelief is in the East. Pride and arrogance are characteristics of the owners of horses and camels, and those bedouins who are busy with their camels and pay no attention to Religion; …" [Ref: Bukhari, B54, H520] In another Hadith same is stated: “Ibn Umar reported that Allah's Messenger came out from the house of 'A'isha and said: It would be from this side that there would appear the summit of unbelief, viz. where appear the horns of Satan, meaning East.” [Ref: Muslim, B41, H6941] Note that in another Hadith Prophet (sallallahu alayhi was’sallam) is stated to have pointed from the pulpit to the house of Hadhrat Aysha (radiallah ta’ala anha) to indicate the direction from where this group would emerge, hadith follows: “Narrated 'Abdullah: The Prophet stood up and delivered a sermon, and pointing to 'Aisha's house, he said thrice, "Affliction (will appear from) here," and, "from the side, where Satan's group will come out." [Ref: Bukhari, B53, H336] If one points from the pulpit of Masjid Nabvi then he is almost directly pointing toward Uyanah the birth place of Muhammad bin Abdul Wahhab and Uyaynah then the mission control of Wahhabi sect. Conclusion: Najd for which Prophet (sallallahu alayhi was’sallam) refused to make dua is not Iraq nor located in Iraq but it is a region in Arabian Peninsula. Iraq was known by it’s modern name Iraq in the time of RasoolAllah (sallallahu alayhi was’sallam) and Najd was known by its name Najd. Hence it is quite clear from this fact that they were both two different regions. Najd is East of Madinah and it’s inhabitants were Muslims. Iraq is North East of Madinah and Iraq was not under the rule of Islam nor its inhabitants accepted Islam. This is established by the fact that the Miqat for Iraq was fixed as Dhat Al Irq when Islamic state had controlled the regions of Basrah/Kufa. As a result Islam was introduced to the people of Iraq and its inhabitants began to accept Islam then need for fixing Miqat for Iraq arose. Inhabitants of Sham [Greater Syria], Yemen, Najd accepted Islam hence the Miqat for them was fixed even though the inhabitants of Sham did not live under rule of Islamic state until Hadhrat Abu Bakr’s (radiallah ta’ala anhu) Khilafat. This strenths the position that inhabitants of Iraq had not accepted Islam in the life time of Prophet (sallallahu alayhi was’sallam) hence Miqat was not fixed for Iraqi’s. Combined with historical evidence and maps which point out region of Najd we the Muslims truthfully can believe all this evidence establishes the position of Ahle Sunnat Wal Jammat that Najd is East of Madinah region surrounding Saudi Wahhabi capital city of Riyadh. Exactly from direction of East group of Satan emerged in the form of Wahhabism and committed great excess. Declared Muslims as Mushrikeen [i.e. polytheistic disbelievers] worst then the polytheistic disbelievers of Prophet’s (sallallahu alayhi was’sallam) time. Then as foretold by Prophet (sallallahu alayhi was’sallam) this group of Satan [under the guidance and leadership of Muhammad bin Abdul Wahhab] unsheathed their swords and slaughtered hundreds of thousands of Muslims. This was carried out under the pretext that these people are worst Kafirs then Kafirs who lived during the life time of Prophet (sallallahu alayhi was’sallam) hence killing them is permissible. The only sect to emerge from Najd and who accused Muslims of committing major Shirk and then killed Muslims was Wahhabism. Prophet (sallallahu alayhi was’sallam) said: “It was narrated from Ibn 'Umar that: The Prophet said: "Do not revert to disbelievers after I am gone, striking the necks of one another (killing one another)." [Ref: Nisa’i, B37, H4130] This clarifies the position of Muslims regarding the Wahhabi sect and his followers. This who succeeded the first generation they are from Ahlul Kufr because Prophet (sallallahu alayhi was’sallam) declared this group to be Ahlul Kufr without condition. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi Footnotes: - [1] Khawarij did indeed emerge from Iraq during the Khilafat of Hadhrat Ali (radiallah ta’ala anhu) but this is no excuse to declare Iraq is Najd. - [2] “Narrated Ibn 'Umar: The Prophet said, "O Allah! Bestow Your blessings on our Sham! O Allah! Bestow Your blessings on our Yemen." The People said, "And also on our Najd." He said, "O Allah! Bestow Your blessings on our Sham! O Allah! Bestow Your blessings on our Yemen." The people said, "O Allah's Apostle! And also on our Najd." I think the third time the Prophet said, "There (in East) is the place of earthquakes and afflictions and from there comes out the head of Satan." [Bukhari, Book 88, Number 214] - [3] “Narrated 'Abdullah bin 'Umar: I heard Allah's Apostle on the pulpit saying, "Verily, afflictions (will start) from here," pointing towards the east, " from the direction of where the head of Satan will come out." [Ref: Bukhari, B56, H714] “Ibn Umar reported: I heard Allah's Messenger (may peace be upon him) as saying while pointing his hands towards the east: The turmoil would appear from this side; verily, the turmoil would appear from this side (he repeated it thrice) from where the the horns of Satan will apear.” [Ref: Muslim, B41, H6942] - [4] Prophet (sallallahu alayhi was’sallam) is burried in the house of Hadhrat Aysha (radiallah ta’ala anha) hence from modern perspective he was pointing toward where his blessed body was laid to rest after he departed from earthly life. - [5] Please refer to the following article for the maps of Najd to have clear perspective: The Region Of Najd Depicted On Old And New Maps. - [6] “A man from Najd with unkempt hair came to Allah's Apostle and we heard his loud voice but could not understand what he was saying, till he came near and then we came to know that he was asking about Islam. Allah's Apostle said, "You have to offer prayers perfectly five times in a day and night (24 hours)." The man asked, "Is there any more (praying)?" Allah's Apostle replied, "No, but if you want to offer the Nawafil prayers (you can)." Allah's Apostle further said to him: "You have to observe fasts during the month of Ramad, an." The man asked, "Is there any more fasting?" Allah's Apostle replied, "No, but if you want to observe the Nawafil fasts (you can.)" Then Allah's Apostle further said to him, "You have to pay the Zakat (obligatory charity)." The man asked, "Is there any thing other than the Zakat for me to pay?" Allah's Apostle replied, "No, unless you want to give alms of your own." And then that man retreated saying, "By Allah! I will neither do less nor more than this." Allah's Apostle said, "If what he said is true, then he will be successful (i.e. he will be granted Paradise)." [Ref: Bukhari, B2, H44] - [7] Some maps reveal that during the end of Prophet’s (sallallahu alayhi was’sallam) life the North Eastern border of Islamic rule was connecting to the Western border of Iraq but others indicate that at the death of Prophet (sallallahu alayhi was’sallam) the Islamic rule had in South far had spread into Yemen, in North as far as Egyptian border and in East Islamic state controlled some areas of Najd but not entire. On other hand the maps reveal that at the death of Prophet (sallallahu alayhi was’sallam) the Islamic rule had spread all over the Arabian Peninsula. Ruling over Yemen, Oman, Najd, Hijaz and its border connected with Iraq. What ever the reason for this difference but both maps indicate that Islamic rule had not spread far as Iraq in life of Prophet (sallallahu alayhi was’sallam). - [8] Prophet (sallallahu alayhi was’sallam) instructed the Muslims to follow his Sunnah and Sunnah of rightly guided Khulafah (i.e. Successors - Leaders). Hadhrat Umar (radiallah ta’ala anhu) was a Momin and the Amir of Momineen, the Khalifah of Prophet (sallallahu alayhi was’sallam) hence we Muslims have to follow his Sunnah. - [9] “We went out with the Messenger of Allah to Najd. When we reached Dhat ar-Riqa at Nakhl he met a group of the tribe of Ghatafan. The narrator then reported the tradition to the same effect, but his version is other than that of Haywah. He added to the words "when he bowed along with those who were with him and prostrated" the words "when they stood up, they retraced their footsteps to the rows of their companions". He did not mention the words "their back was towards the qiblah." [Ref: Abu Dawood, B4, H1237] - [10] While Prophet (sallallahu alayhi was’sallam) was sleeping under a tree a polytheist sneaked upon Prophet (sallallahu alayhi was’sallam), drew the sword of Prophet (sallallahu alayhi was’sallam) which was hanging on the tree and threatened to kill Prophet (sallallahu alayhi was’sallam). The account is narrated in the following Hadith: “… we came to a shady tree which -we left for him [to rest]one of the polytheists came there and, seeing the sword of the Messenger hanging by a free. took it up. Drew it from the scabbard and said to the Messenger of Allah: Are you afraid of Me? He (the Holy Prophet) said: No. He again said: Who would protect you from me? He said: Allah will protect me from you. The Companions of the Messenger of Allah threatened him. He sheathed the sword and hung it up.” [Ref: Muslim, B4, H1830] Another Hadith from Riyadh as-Saliheen narrates another account of the event: “… the polytheist asked: "Who will protect you from me?'' Messenger of Allah replied, "Allah.'' As soon as he said this, the sword fell down from his hand and Messenger of Allah catching the sword, asked him, "Who will protect you from me.'' He said, "Please forgive me.'' Messenger of Allah said, "On condition you testify that there is none worthy of worship but Allah and that I am His Messenger.'' He said, "No, but I promise you that I shall not fight against you, nor shall I be with those who fight with you". The Prophet let him go. He then went back to his companions and said: "I have come to you from one of the best of mankind." [Ref: Riyad as-Saliheen, B1, H78] - [11] “Jabir added: "The Prophet set out for the battle of Dhat-ur-Riqa' at a place called Nakhl and he met a group of people from Ghatafan, but there was no clash (between them); the people were afraid of each other and the Prophet offered the two raka'at of the Fear prayer." Narrated Salama: "I fought in the company of the Prophet on the day of al-Qarad." [Ref: Bukhari, B59, H449] - [12] “Narrated Ibn Abbas: Musailama-al-Kadhdhab (i.e. the liar) came in the life-time of Allah's Apostle with many of his people (to Medina) and said, "If Muhammad makes me his successor, I will follow him." Allah's Apostle went up to him with Thabit bin Qais bin Shams; and Allah's Apostle was carrying a piece of a date-palm leaf in his hand. He stood before Musailama (and his companions) and said, "If you asked me even this piece (of a leaf), I would not give it to you. You cannot avoid the fate you are destined to, by Allah. If you reject Islam, Allah will destroy you. I think that you are most probably the same person whom I have seen in the dream." Abu Huraira told me that Allah's Apostle; said, "While I was sleeping, I saw (in a dream) two gold bracelets round my arm, and that worried me too much. Then I was instructed divinely in my dream, to blow them off and so I blew them off, and they flew away. I interpreted the two bracelets as symbols of two liars who would appear after me. And so one of them was Al-Ansi and the other was Musailama Al-Kadhdhab from Al-yamama." [Ref: Bukhari, B56, H817] - [13] “Narrated Qatada: We do not know of any tribe amongst the 'Arab tribes who lost more martyrs than Al-Ansar, and they will have superiority on the Day of Resurrection. Anas bin Malik told us that seventy from the Ansar were martyred on the day of Uhud, and seventy on the day (of the battle of) Bir Ma'una, and seventy on the day of Al-yamama. Anas added, "The battle of Bir Ma'una took place during the lifetime of Allah's Apostle and the battle of Al-yamama, during the caliphate of Abu Bakr, and it was the day when Musailamah Al-Kadhdhab was killed." [Ref: Bukhari, B59, H405] - [14] People of innovation employ LOGIC to make Najd into Iraq. Logic is simple, Satan’s group will emerge from Iraq and Najd according to Ahadith. Satan’s group emerged from Iraq during the Khilfat of Hadhrat Ali (radiallah ta’ala anhu) hence Iraq is Najd. If Prophet (sallallahu alayhi was’sallam) had fought in Iraq and the Ahadith had recorded Prophet (sallallahu alayhi was’sallam) fought in Iraq like the Ahadith about Najd exist. Then with similiar logic employed om previous example they could convert Prophet (sallallahu alayhi was’sallam) fighting in Najd to meaning Prophet (sallallahu alayhi was’sallam) fighting in Iraq. - [15] Generally accepted view is Hijaz consists of regions surrounding cities of Makkah and Madinah. The exact region of historical Hijaz have been lost. Through out ages the identity of Hijaz has changed but my gut instinct is that Saudi Kingdoms Hijaz maybe actual Hijaz of Prophet (sallallahu alayhi was’sallam).

Salam alayqum, I cannot write urdu.

Introduction: The region of Najd was well known throughout ages and covers a vast area around Saudi capital Riyadh. It’s Southern border connects with Rub Al Khali[1] (i.e. The Empty Quarter) and Northern border is connected with desert region of an-Nafud.[2] Western border of Najd is connected with historical region of Hijaz.[3] Prophet (sallallahu alayhi was'sallam) told group of Satan will emerge from Najd. Prophesies of Prophet (sallallahu alayhi was’sallam) indicate the region by name, the direction, the description of people/region, the deeds of this group. This group of Satan emerged from Najd in middle of 17th lead by Muhammad bin Abdul Wahhab and plunged the Muslims of Arabian Peninsula into strife. As foretold by Prophet (sallallahu alayhi was’sallam) Muhammad bin Abdul Wahhab emerged from East of Madinah from the region of Najd and killed Muslims on the pretext that Muslism of Arabian Peninsula are committing major Shirk [major Shirk invalidates Islam]. Due to the prophesies incriminating the Wahhabi movement[4] of being Satan’s group its adherents have sought to shift the identification of Najd from Saudi Arabia to Iraq. In such circumstances it is essential that historical Najd is correctly identified. This will serve two important goals. One, it will ensure that Muslims know what evil deeds the Najdi group of Satan will commit, Muslims will identify Najd with Wahhabi movement, know the evil which the Wahhabi’s committed in the name of Islam was fullfilment of prophesies and as result of this knowledge one will protect his own Iman.[5] Two, it will ensure other essential aspects of deen are not corrupted due to Wahhabi shifting of Najd from Arabia to Iraq.[6] Disclaimer About The Maps Of Najd: All the maps displayed in here have been searched over the internet and not in anyway doctored or tailored to suite my belief. Only alterations made were which assisted the readers to spot where Najd is indicated on the maps. These maps should not understood to be depicting exact location of Najd but rather the general locality of Najd should be understood from these maps. As far as the accurate depiction of historical Najd is concerned in my researched estimation the modern provinces of Riyadh, Qassim, and Hail in Saudi Arabia consitute some what accurate historical Najd. With slight modifications which extend Riyadh toward South, toward Oman, and Western border of Riyadh toward UAE. Eastern border of Riyadh extended toward Makkah/Madinah would consitute more accurate depiction of historical Najd mentioned in Ahadith. Maps Indicating The Direction And Region Of Najd: Bit poor quality map but the Arabic word Najd has been underlined with red line to easily spot the word Najd. Najd is clearly depicted and did not require exageration of any type for ease of spotting. The map indicates the Jabrid dynasty from 1460 AD to 1530 AD which was centred around Najd. Take notice of the cities of Makkah/Madinah and Najd which has been underlined. From Madinah Prophet (sallallahu alayhi was’sallam) pointed toward the direction of East and in another Hadith said from Najd group of Satan will emerge. Judge for yourselves if Najd (i.e. Riyadh and surrounding region) is East or Iraq is East of Madinah. Then decide which is the place where Prophet (sallallahu alayhi was’sallam) pointed toward. Was he pointing toward Iraq or Najd (i.e. Riyadh and surrounding region)? Apart from indicating the region of Najd this map indicates deserts of [in yellow] Rub Al Khali and An-Nafud. Also the region of Hijaz and Asir has been indicated. This map depicts Najd [underlined with red] and regions of Asir, Hijaz, Yemen and Oman. Najd is depicted with Riad [Riyadh]. On the Northern side of Najd, desert of An-Nafud is located and on southern desert of Rub Al Khali (i.e. Emty Quarter). Western side of Najd is Hijaz and Eastern side region of Al Yamamah. On the left side of the map make note of small red circles around the cities of Makkah and Madinah. Najd is spelt as Nedjed and the Saudi capital Riyadh is spelt as El Riad and above it is El Derayeh [Al Diriyah]. Muhammad bin Abdul Wahhab the founder of Wahhabi Khariji sect was born in Al Uyayna and moved to Al Diriyah which is some 40km from Riyadh. R5762 connects with R535 and traveling south toward Saudi capital R535 connects with R40, this is Al Diriyah which became centre of Wahhabi missionary movement. Much does not need to be said about the map. This map depicts location of region of Najd as well as something very important. Note this map depicts the Islamic state at 632 AD Prophet (sallallahu alayhi was’sallam) died in 632 AD and the brownish map depicts the spread of Islamic empire after his death. This reveals that Najd was brought under the rule of Islam in the life time of Prophet (sallallahu alayhi was’sallam) and the man who wished that Prophet (sallallahu alayhi was’sallam) invoke Allah (subhanahu wa ta’ala) to send blessing upon Najd lived under Islamic rule. More importantly he lived in the Najd which was East of Madinah and it was for this Najd Prophet (sallallahu alayhi was’sallam) refused to invoke Allah (subhanahu wa ta’ala). Citing the emergence of Satan’s group from Najd as a reason for his refusal. This map depicts Ottomanic empire at the year 1792 AD as well as region of Najd. I could not make head or tail of this map apart from knowing that this map is suppose to depict different dynasties. Regardless of the confusion on the map region of Najd is indicated and spelt Neged. Najd is spelt with variations Nejd/Negd. It is quite difficult to figure out what this map actually depicts due to low quality of the map. Najd underlined. In my estimation the above map quite accurately depicts the historical region of Najd. After studying Ahadith, commentaries of Ahadith, old geographical books and refering to maps I have arrived to the conclusion that deserts of Rub Al Khali, An-Nafud, and Ad-Dahna and Hijaz in West contains historical Najd. Hence the Satan's group emerged from Najd (i.e. Riyadh and surrounding area) and not from Iraq which is up North. The only sect to emerge from East of Madinah and from Najd which fulfilled all the prophesies. And which helped to identify it self has Satan's group is Wahhabism. Conclusion: East of Madinah is the hisotrical region of Najd. In north it is contained by desert of an-Nafud, in East by Ad-Dahna, in south by Rub Al Khali, and in West by region of Hijaz. Iraq cannot be the Najd or Najd for which Prophet (sallallahu alayhi was’sallam) refused to invoke blessings of Allah (subhanahu wa ta’ala) because it is not in East but up North. Footnotes: - [1] Rub Al Khali is a vast desert region in Southern Saudi Arabia, it borders Oman and Yemen. The name ’The Empty Quarter’ implies that this region lacks human settlement. - [2] Desert of an-Nafud is toward the direction of Jordon and desert of ad-Dahna in East meets an-Nafud meets near the border region of Iraq. - [3] Hijaz consists of cities of Makkah, Madinah, Northern region/city of Tabuk and Southern region/city of Muhayil. Its Eastern border is connected with Najd and its Western side is the sea shore of Red Sea. - [4] The Wahhabi movement is in essence a offshoot of the historical Khawarij. The Wahhabi’s differ in certain theological aspects but the core concepts such as declaring Muslims as Mushrikeen, killing Muslims with this pretext, applying verses which were about non-Muslims on Muslims and rebelling against the establish authority of a state are still same. - [5] Wahhabi heresy is three fold; 1) their principles and methodologies contract Quran/Sunnah, 2) due to their principles and methodologies they have invented heretical beliefs, 3) and lastly due to their heretical beliefs [i.e. Muslims of Arabian Peninsula – World are guilty of major polytheism apart from their own Wahhabi] they act contrary to Shari’ah. Examples of their actions which contradict Shari’ah are that they believe it is permissible to kill ‘Muslim-Polytheists’ and they continue to believe and kill Muslims throughout the world. Note, Wahhabi’s do not use the oxymoron – ‘Muslim-polytheists’ in their termonology you are Muwahid (i.e. Monotheist – Muslim) or Mushrik (i.e. Polytheist – Kafir) and the great majority of Muslims according to Wahhabism are upon major Shirk. - [6] Part One: Miqat (place where Ihram has to be worn before going further toward Makkah) for Najd is Qarn Al Manazil (also known as Qarn-Ath-Tha’alib) North from modern city of Al Huwaya. From Al Huwaya north bound R40 leads to As Sayl Al Saghir, following same R40 leads to small settlement As Sail Al Kabeer situated on the left side of R40. On the right side of R40 small circular structure marks the place of Miqat for Najd. For Iraq the Miqat is Dhat Al Irq which is up North from Qarn Al Manazil. From As Sail Al Kabeer R40 a single road joins with R4279 which then connects with R4281 going East to West. Surrounding area around where these roads meet is Dhat Al Irq. Part Two: Some apostates assert that Iraqi cities of Baghdad [near it is town Haruria] Kufa, Karbala and Basrah were part of Najd because Khawarij/Haruriyya emerged from these places. If this is correct or if any part of Iraq is declared Najd then those who have performed their Hajj or Umrah from this Iraqi ‘Najd’ have worn Ihram from the wrong place. If Baghdad and mentioned cities were part of historical Najd or were declared/intended Najd by Prophet (sallallahu alayhi was’sallam) then the place of wearing Ihram for these places would be the same for Najd (i.e. Qarn Al Manazil). We the Muslims ask the corrupters of Islam, the Wahhabis to name one Imam who instructed the inhabitants of these lands to wear Ihram from Qarn Al Manazil. Name even a Wahhabi scholar who instructed the Wahhabi’s of Baghdad, Kufa, Karbala, Basrah, to wear Ihram from Qarn Al Manazil. On contrary every Iraqi from cities of Baghdad, Kufa, Najaf, Karbala and Basrah be he/she Sunni, Wahhabi, Shia, all wear Ihram from Dhat Al Irq. This is enough evidence to establish that none of these cities were part of historical Najd. Had these cities been part of historical Najd then Qarn Al Manazil would have been the designated place for assuming Ihram for the inhabitants of these cities.

Awal wali zinda ho ya murda madad karta heh, misqun nabiyeen par nabiyoon say wada leeya gaya kay jab Nabi Muhammad sallallahu alayhi was'sallam dunya par ba hasiyat e Nabi mabhoos huway toh tum madad karo gay, sab Nabiyoon nay wada keeya madad ka. Halan kay Allah kay Nabi aakhiri Nabi thay aur Nabi un say pehlay fawt ho chukay thay. Abh unoon nay wada kay mutabiq madad kee, kesay kahan kistera yeh Allah aur madad karnay walay Nabi janeh, hameh ilm nahin. Yeh Quran meh heh. Dosra Nabi Musa alayhis salam nay chalees say 5 namazen karwa deenh, Qabr meh namaz par rahay thay, magar Jannat meh be thay ya nahin? Quran meh woh ayaat jin kay qabr waloon ka nah suna likha heh, woh zinda ko murda likha gaya heh, yehni yeh mushrik islam qabool nah karen gay keun kay in kay leyeh marna/qabar meh jana ba hasiyat e kafir likha gaya heh. Agar ayat ka matlab yeh hota kay murday nahin suntay toh jahil beesiyoon Ahadith esay hen jin meh likha heh kay murday suntay hen. Allah kay Nabi aur Allah kay farman meh yeh tazad kesay peda huwa? Sirf tumari jahalat kee bina par. Keun kay Nabi e kareem tableegh keeya kartay thay aur mushrikeen islam qabool nahin kartay thay is leyeh Allah nay RasoolAllah ko khabr dee kay yeh [ba hasiyat e Kafir] qabr meh hen yeh nahin suneh gay [islam kee tableegh ko]. Yehni in mushrikoon nay qabr meh ba hasiyat e Kafir Mushrik jana heh aur yeh musalman nahin hoon gay. Aakhiri baat ham mazar par hajat nahin leh kar jatay, ham apni hajatoon ko ba wasila e Wali Allah kay darbar pesh kartay hen. Keun kay Allah kay Wali Allah ka pasandeeda logh hen is leyeh un kay mazarat par logh ja kar Allah say dua kartay hen aur dua kartay hen ya Allah teray is naik banday kay tofail, waseelay say, hamari hajaat poori farma. Kia jab tum Allah say dua kartay ho toh kia tummeh Shaytaan aa kar deta heh? Tummeh kia pata kay jab tum apni Wahabi masjid meh bethay dua mangtay ho toh shaytaan tumari dua ko sun kar tummeh deta heh. Mazarat par jinnat ka hona kis hadees o ayaat say sabat heh? Dosri baat jab Allah sab kuch deta heh toh phir Shaytaan ka dena Allah ka dena ho sakta heh ya nahin. Sahabah nay jab pathar maray toh Quran meh aya kay tum nahin pathar nahin maray balkay Allah nay pathar maray, amal bazahir insaan ka heh magar haqiqat meh Allah ka. Abh agar jinn ya shaytan deh toh bazahir wohi denay wala hoga magar haqiqat meh Allah heh. Bazahir aur heh aur haqiqat aur heh, abh tum ko paani ka glass tumari maan deh, toh tawheed kia heh kay pani ka glass Allah nay deeya sirf bazahir denay wali tumari maan thee. Tawheed seekho jaa kar, Allah say mango gay toh woh be waseelay say millay ga, aur shahid Allah tummeh waseela e Jinn say ata karay. Allah tumaray haath meh khud toh nahin dalay ga. Allah achoon aur buroon kay waseeleh say deta heh, jis ko chahay jistera deh, agar kissi ko jinn kay, ya insaan kay waseeleh say deh toh Allah kee marzi. Wesay mujjay yeh bataho tummeh kia maloom heh kay mazarat par Jinn aur shaytaan hotay hen? Kia tumaray pass wahi ya Jibraeel ahay thay? Jistera tum keh rahay ho, istera toh meh be keh sakta hoon kay har Wahhabi aur Deobandi masjid meh khabees tareen shaytan jama hotay hen, aur joh kuch tum mangtay ho khabees shaytaan joh peshab meh dobki laga kay joh tum mangtay ho woh tummeh ata karta heh. Agar tum gar meh beth kar Allah say aulaad mango toh shaytaan tumari biwi ko hamla kar deta heh, ya tumari behan ko hamla kar deta heh aur phir hamla karnay kay baad kissi mard say us ki ham bistari karwa deta heh aur shaytaan kay haml par parda par jata heh. Jistera tum nay mazarat par shaytaanoon ka hona Istera toh meh be gar gar kay likh sakta hoon, baghair saboot kay, jis kee misaal meh nay deeh heh. Baat dalahil aur Quran o Hadith say karo wesay mangarat bateh hammeh nah sunaho warna meh tummeh woh sunahoon ga joh tumari bardasht say bahir hoga.

You Copied & Pasted, the following; “I have come across this hadeeth many times and it has been dealt with comprehensively. Shaykh Shu'ayb al-Arna'ut provided a detailed analysis of the various routes of this narration under the relevant hadiths in his edition of Musnad Ahmad - in particular numbers 3484 and 22109. He shows the chains are extremely erratic (mudtarib) - though they generally centre around one individual called 'Abd al-Rahman ibn 'A'ish - and due to this idtirab the hadith is weak even though a particular chain was graded strong by al-Tirmidhi. Al-Arna'ut quotes al-Daraqutni who said in his al-'Ilal after a detailed analysis of the different chains of this hadith: "Nothing in it is sahih and they are all mudtarib." And Muhammad ibn Nasr said in Ta'zim Qadr al-Salah as quoted by al-'Asqalani: "The narrators of this hadith have been contradictory in relating its chain [of transmission], and it is not established from the people of knowledge." And al-Bayhaqi said about this hadith in al-Asma' wa al-Sifat: "It was related through other routes, and all of them are weak." And Ibn al-Jawzi said in al-'Ilal al-Mutanahiyah: "The foundation of this hadith and its routes are mudtarib." Al-Dhahabi said in the biography of 'Abd al-Rahman ibn 'A'ish in al-Mizan regarding this hadith: "This hadith of his is strange and rare.” Imam Tirmadhi (rahimullah alayhi ta’ala) graded one of the Hadith [3245] as Hassan and the other Hadith [3246] as Hassan Sahih. Imam Tirmadhi (rahimullah alayhi ta’ala) enquired from Imam Bukhari (rahimullah alayhi ta’ala) about the authenticity of the Hadith. Imam Bukhari (rahimullah alayhi ta’ala) answered him that the Hadith is Hassan Sahih. Note the Sanad of Hadith high lighted with red; حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ قَالَ: حَدَّثَنَا مُعَاذُ بْنُ هَانِئٍ أَبُو هَانِئٍ اليَشْكُرِيُّ قَالَ: حَدَّثَنَا جَهْضَمُ بْنُ عَبْدِ اللَّهِ، عَنْ يَحْيَى بْنِ أَبِي كَثِيرٍ، عَنْ زَيْدِ بْنِ سَلَّامٍ، عَنْ أَبِي سَلَّامٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَائِشٍ الحَضْرَمِيِّ، أَنَّهُ حَدَّثَهُ عَنْ مَالِكِ بْنِ يَخَامِرَ السَّكْسَكِيِّ، عَنْ مُعَاذِ بْنِ جَبَلٍ قَالَ: احْتُبِسَ عَنَّا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ذَاتَ غَدَاةٍ مِنْ صَلَاةِ الصُّبْحِ حَتَّى كِدْنَا نَتَرَاءَى عَيْنَ الشَّمْسِ، فَخَرَجَ سَرِيعًا فَثُوِّبَ بِالصَّلَاةِ، فَصَلَّى رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَتَجَوَّزَ فِي صَلَاتِهِ، فَلَمَّا سَلَّمَ دَعَا بِصَوْتِهِ فَقَالَ لَنَا: «عَلَى مَصَافِّكُمْ كَمَا أَنْتُمْ» ثُمَّ انْفَتَلَ إِلَيْنَا فَقَالَ: " أَمَا إِنِّي سَأُحَدِّثُكُمْ مَا حَبَسَنِي عَنْكُمُ الغَدَاةَ: أَنِّي قُمْتُ مِنَ اللَّيْلِ فَتَوَضَّأْتُ فَصَلَّيْتُ مَا قُدِّرَ لِي فَنَعَسْتُ فِي صَلَاتِي فَاسْتَثْقَلْتُ، فَإِذَا أَنَا بِرَبِّي تَبَارَكَ وَتَعَالَى فِي أَحْسَنِ صُورَةٍ، فَقَالَ: يَا مُحَمَّدُ قُلْتُ: لَبَّيْكَ رَبِّ، قَالَ: فِيمَ يَخْتَصِمُ المَلَأُ الأَعْلَى؟ قُلْتُ: لَا أَدْرِي رَبِّ، قَالَهَا ثَلَاثًا " قَالَ: " فَرَأَيْتُهُ وَضَعَ كَفَّهُ بَيْنَ كَتِفَيَّ حَتَّى وَجَدْتُ بَرْدَ أَنَامِلِهِ بَيْنَ ثَدْيَيَّ، فَتَجَلَّى لِي كُلُّ شَيْءٍ وَعَرَفْتُ، فَقَالَ: يَا مُحَمَّدُ، قُلْتُ: لَبَّيْكَ رَبِّ، قَالَ: فِيمَ يَخْتَصِمُ [ص:369] المَلَأُ الأَعْلَى؟ قُلْتُ: فِي الكَفَّارَاتِ، قَالَ: مَا هُنَّ؟ قُلْتُ: مَشْيُ الأَقْدَامِ إِلَى الجَمَاعَاتِ، وَالجُلُوسُ فِي المَسَاجِدِ بَعْدَ الصَّلَوَاتِ، وَإِسْبَاغُ الوُضُوءِ فِي المَكْرُوهَاتِ، قَالَ: ثُمَّ فِيمَ؟ قُلْتُ: إِطْعَامُ الطَّعَامِ، وَلِينُ الكَلَامِ، وَالصَّلَاةُ بِاللَّيْلِ وَالنَّاسُ نِيَامٌ. قَالَ: سَلْ. قُلْتُ: اللَّهُمَّ إِنِّي أَسْأَلُكَ فِعْلَ الخَيْرَاتِ، وَتَرْكَ المُنْكَرَاتِ، وَحُبَّ المَسَاكِينِ، وَأَنْ تَغْفِرَ لِي وَتَرْحَمَنِي، وَإِذَا أَرَدْتَ فِتْنَةً فِي قَوْمٍ فَتَوَفَّنِي غَيْرَ مَفْتُونٍ، وَأَسْأَلُكَ حُبَّكَ وَحُبَّ مَنْ يُحِبُّكَ، وَحُبَّ عَمَلٍ يُقَرِّبُ إِلَى حُبِّكَ "، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «إِنَّهَا حَقٌّ فَادْرُسُوهَا ثُمَّ تَعَلَّمُوهَا» . «هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ» سَأَلْتُ مُحَمَّدَ بْنَ إِسْمَاعِيلَ، عَنْ هَذَا الحَدِيثِ، فَقَالَ: «هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ» . هَذَا أَصَحُّ مِنْ حَدِيثِ الوَلِيدِ بْنِ مُسْلِمٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ يَزِيدَ بْنِ جَابِرٍ قَالَ: حَدَّثَنَا خَالِدُ بْنُ اللَّجْلَاجِ قَالَ: حَدَّثَنِي عَبْدُ الرَّحْمَنِ بْنُ عَائِشٍ الحَضْرَمِيُّ، قَالَ: سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَذَكَرَ الحَدِيثَ. " وَهَذَا غَيْرُ مَحْفُوظٍ. هَكَذَا ذَكَرَ الوَلِيدُ، فِي حَدِيثِهِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَائِشٍ، قَالَ: سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ «. وَرَوَى بِشْرُ بْنُ بَكْرٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ يَزِيدَ بْنِ جَابِرٍ، هَذَا الحَدِيثَ» بِهَذَا الإِسْنَادِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَائِشٍ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَهَذَا أَصَحُّ، وَعَبْدُ الرَّحْمَنِ بْنُ عَائِشٍ لَمْ يَسْمَعْ مِنَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ " The narration which is criticized by Wahhabi Shu’ayb Al Arna’ does have Abdur Rahman Ibn Aaish but the narration which Imam Bukhari (rahimullah) classified as Hassan Sahih does not have Abdur Rahman bin Aaish. This is the translation of selected portion of above Arabic text; "[...] 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. He said: Muhammad! I said: At Thy service, my Lord. He said: What do these high angels contend about? I said: In regard to expiations. He said: What are these? [...]" [Ref: Tirimdhi, Vol 5, Hadith No. 3246, Tafsir Surah S'ad] Due to absence of Abdur Rahman Ibn Aaish in one Sanad the Hadith is Hassan Sahih and Matan is authentic. Even though Abdur Rahman Ibn Aaish is weak narrator but the Matan of his Ahadith is confirmed by reliable narrators. Suppose two groups of three people narrate a event, A and B. In group one, the three people are A1, A2, A3. A3 is known to tell lies, hence when he says, I heard from A2, who heard from A1, that Ali said 1 + 1 = 2. In the science of Hadith the lack of reliability of A3 will weaken the narration. Now group B, has B1, B2, B3, B4, and all these are upright, truthful, honest, sincere, with good memory. B4 narrates, I heard from B3, who heard from B2, who learnt it from B1 that Ali said; 1 + 1= 2. Now in the science of Hadith, even though group A had weak narrator, which shadowed the authenticity of their report but due to group B having no weak narrator, the authenticity of B group strenthen the Hadith will strenthen the Matan of doubtful Hadith. In simple language, A3 may have been liar, cheat, dishonest, but because honest, truthful, reliable, people also attest to his account, hence it will be believed. In the context of the Hadith, the Sahih Hassan Hadith states Prophet (sallallahu alayhi was’sallam) came to know everything (i.e. qulli shay’in); "[...] 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. He said: Muhammad! I said: At Thy service, my Lord. He said: What do these high angels contend about? I said: In regard to expiations. He said: What are these? [...]" [Ref: Tirimdhi, Vol 5, Hadith No. 3246, Tafsir Surah S'ad] and the Hadith in which Abdur Rahman Ibn Aaish is present, says; "Narrated AbdurRahman ibn A'ish: Allah's Messenger (peace be upon him) said: I saw my Lord, the Exalted and Glorious in the most beautiful form. He said: What do the Angels in the presence of Allah contend about? I said: Thou art the most aware of it. He then placed HIS PALM between my shoulders and I felt its coldness in my chest and I came to know what was in the Heavens and the Earth. He recited: 'Thus did we show Ibrahim the kingdom of the Heavens and the Earth and it was so that he might have certainty.' (6:75)" [Ref: Tirimdhi, Vol 5, Hadith No. 3245, Tafsir Surah S'ad] The Hadith where Abdur Rahman Ibn Aaish is present states, Prophet (sallallahu alayhi was’sallam) came to know what was in in space and earth – this implies Prophet (sallallahu alayhi was’sallam) came to know everything in the creation. Which means the Hadith of Abdur Rahman Ibn Aaish is stating Prophet (sallallahu alayhi was’sallam) came to know everything in the universe that was happening in that instant not there after. But the Hadith which is Hassan Sahih and without Abdur Rahman Ibn Aaish states Prophet (sallallahu alayhi was’sallam) came to know absolutely everything; “Then everything was illuminated for me and I recognized everything.” Without restriction of time or anything else. Which is ofcourse super good for Ahle Sunnat Wal Jammat. Thank You Wahhabi’s for weakening your own side. Lol! Ofcourse, if Prophet (sallallahu alayhi was’sallam) came to know absolutely everything from beginning of creation till judgment day, then limited knowledge which Hadith of Abdur Rahman Ibn Aaish states is also part of it. You copyied&pasted: “Secondly, after conceding the authenticity, they are from solitary reports which cannot override the Book. “ Thirdly, the intent of “all things” are things apposite to that context, not all creation such that nothing is excluded from it, as is corroborated by the hadith about the vision, since the discussion was concerning what the Highest Company were arguing about and regarding this, he (upon him peace) said: “I don’t know.” Then after the placing of His (Exalted is He) palm, everything became manifest to him of this, until he knew that their dispute was over atonement.” The stronger Hadith is supported by the book of Allah (subhanahu wa ta’ala) and Sahih Hadith supliments the belief that Prophet (sallallahu alayhi was’sallam) knew everything of unvierse. The following article crudely establishes the position of Ahle Sunnat from book of Allah; Prophet’s knowledge of consisted of preserved Tablet. Note the following Hadith states Prophet (sallallahu alayhi was’sallam) told from beginning of creation til people entering paradise and hell; “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. Some remembered what he had said, and some forgot it.” [Ref: Bukhari, B54, H414] “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 that our minds and some forgot it. (After that speech) I used to see events taking place (which had been referred to in that speech) but I had forgotten them (before their occurrence). Then I would recognize such events as a man recognizes another man who has been absent and then sees and recognizes him.” [Ref: Bukhari, B77, H601] Also ‘all things’ (i.e. qulli shay’in) in Hadith of Tirmadhi if interpreted in the context of Ahadith of Bukhari, then ‘everything’ is inclusive of; from beginning of creation till people entering paradise/hell, and mentioned everything that was to take place till judgment day. And if interpreted in the light of Quranic evidence then everything is inclusive of all that is in Lawh Al Mafooz. The meaning that Prophet (sallallahu alayhi was’sallam) came to know everything related to the dispute is in the context of the Hadith and this meaning is valid. Our interpretation that Prophet (sallallahu alayhi was’sallam) came to know everything that is in Law Al Mafooz was and is supported by Sahih Ahadith and Quran. You copied and pasted; “Fourthly, after conceding [the literality of] “all,” the manifestation of all things to someone does not entail its encompassment in complete detail, and his knowledge of what is in the insides of things or their outsides, since the meaning of “manifestation” is “appearance,” so it may be that a large city in its entirety appears to someone when he ascends a lighthouse or a mountain and the entire city is in his field of view and it is acceptable for him to say, “I saw the entire city,” but this does not entail his encompassing knowledge of what is within it, especially of what is in the insides of houses and the different heights of the earth.” Prophet (sallallahu alayhi was’sallam) knew what is in preserved Tablet, it ommits neither the in’s nor the out’s and it details everything. Philosophical deductions were never and will be never creed in Islam. Bring forward your proof for what you alledge. You Copyied and Pasted: “Fifthly, even if1 his encompassment of everything is accepted at the moment of the manifestation, this does not entail that it always remains.2 How can it remain, when the texts and hadith-transmissions of things he (Allah bless him and grant him peace) was unaware of [at the time of] his death, rather even at the resurrection also, are mass-transmitted?3 Consider His (Blessed and Exalted is He) statement: “The day when Allah will assemble the messengers and will say to them, ‘How were you responded to?’ They will say, ‘We have no knowledge.’” (5:109) How can this be upheld when all the messengers (Allah’s blessings be on them all) will come out to the plain of resurrection without knowing the details of the deeds of their nations?4 Again the same hadith :Al-Bukhari has narrated from Sahl ibn Sa‘d (Allah be pleased with him), Abu Sa‘id al-Khudri and Abu Hurayrah (Allah be pleased with them) through various chains, and the wording of Abu Hurayrah is that he would narrate that Allah’s Messenger (Allah bless him and grant him peace) said: “A group of my companions will come to me on the Day of Resurrection, and they will be driven away from the Pond, so I will say: ‘O my Lord! My companions!’ So He will say: ‘Verily you have no knowledge of what they invented after you.’”5 (Sahih al-Bukhari, Kitab al-Hawd, 2:974) First of all, the following Ahadith establish in which meaning Prophet (sallallahu alayhi was’sallam) encampasses ‘everything’ in the Hadith of Tirmadhi; “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] “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 that our minds and some forgot it.” [Ref: Bukhari, B77, H601] So really there is no room for if or but. Secondly, what you are alledging contradicts these Ahadith. This is pure speculation, one can also speculate that Allah (subhanahu wa ta’ala) can know everything at the moment of manifestation but forgot what will happen. In Deobandi’ism there is possibility that Allah (subhanahu wa ta’ala) may lie (i.e. Imqan e Kizb) hence it wouldn’t be hard to manufacture another Kufr doctrine of possibility of Allah (subhanahu wa ta’ala) forgeting (i.e. Imqan e Nis’yan). A free thinker can invent and defend any Kufr and defend it using the book of Allah (subhanahu wa ta’ala). You can speculate, and invent anything based on aqal but aqal derived understandings are not deen. To refute the position of Ahle Sunnat the disbeliever needs to establish from Quran and Ahadith that Prophet (sallallahu alayhi was’sallam) knew ‘everything’ but forgot. Thirdly, those Ahadith which indicate Prophet (sallallahu alayhi was’sallam) did not know time of his own death are early Ahadith and these three quoted Ahadith are end of life time Ahadith. Just as early verses of Quran are abrogated by the later ones, similarly the later Ahadith abrogate the early ones. So all those Ahadith in which Prophet (sallallahu alayhiw as’sallam) didn’t know this or that or enquired about something were earlier Ahadith and these Ahadith which I have employed are later ones. The first revelation was; ‘Read in the name of your Lord who created …’, do we based on these narrations assume because Prophet (sallallahu alayhi was’sallam) couldn’t read the Quran all his remaining life? Or do you not correctly deduce; this is early Hadith and does not reflect his later learning of Quran? Every aspect of Prophetic life was written. I mean the early, middle, last, public and private parts of his life and transmitted as Hadith. The responsibility of scholars was/is to transmitt the correct creed while also transmitting the correct creed. But some rotten eggs instead of transmitting the creed passed on Salaf and Khalaf resorted to investigation and opened the gate of schism. They took the early and middle part of Prophet’s life and on these decided what their creed about Prophet’s (sallallahu alayhiw as’sallam) knowledge.Yet the refutation of their deviant creed is/was established from Ahadith which are reflecting his life near the end. This is sufficent to refute every Hadith you can think of to refute creed of Ahle Sunnat. Fourthly, the verse states Prophets will deny every bit of knowledge not details. You are inserting the Tafasir of the verse into the verse. The issue was explained in two responses and I do not think its important to respond to this. Fifthly these Ahadith have been discused in detail, and the link of that discussion was given in some previous post, please refer to it. You Copied And Pasted: “This hadith does not mean the Prophet (sallAllahu ‘alayhi wasallam) is aware of all the actions of his entire ummah. Firstly, Mawlana Manzur Nu’mani points out in his Bawariq al-Ghayb that this hadith is clearly talking about the ummat al-ijabah only. There are two usages of “ummah”: one, all the people to whom the Prophet (sallAllahu ‘alayhi wasallam) was sent, believer or otherwise – this is “ummat al-da’wah”; and second, those who responded to the message and accepted it – this is “ummat al-ijabah.” The reason it is clear the hadith is only talking about the latter is that the Prophet says: “if I see evil I will ask forgiveness of Allah for you.” Seeking forgiveness is not permitted for non-Muslims, so this only refers to Muslims. Therefore, all murtaddin, kuffar, munafiqin and zanadiqah are excluded from this hadith, which is a large proportion of people.1 Therefore, it certainly does not prove the Barelwi doctrine of Hazir Nazir.2 Furthermore, in order to harmonise this narration with the earlier stronger and more authentic narrations, it must be understood as a “general presentation” (‘ard ijmali) and not a “detailed presentation” (‘ard tafsili). Meaning, the actions are presented in a general way, without there necessarily being specification of the time, place, nature, doer etc. of the action.3 In this way the hadith is consistent with the other more authentic and stronger Prophetic sayings: “I was a witness over them for as long as I was amongst them…” (which he says both in this world and the next) and that he will be told: “You have no knowledge of what they invented after you” and “Perhaps, I will not see you after this year of mine.” Firstly, regarding the following two Ahadith; “My life is a great good for you in whom you talk (to me) and we talk to you, and my demise is also a great good for you (because) your deeds will be presented to me. If they are good, I will praise Allah, and if they are bad, I will ask Allah’s forgiveness for you.” [Ref:Narrated by Ibn Hajar ‘Asqalani, through Harith in his al-Matalib-ul-‘aliyah, 4: 22-3 # 3853] “Bakr bin ‘Abdullah also reported that the Holy said: My life is a great good for you in whom you talk (to me) and you are responded. And when I will die my demise will be a great good for you. Your deeds will be presented to me, if I see goodness, I will praise Allah, and if I see wrongs, I will ask Allah’s forgiveness for you." [Ref: Ibn Sa‘d, at-Tabaqat-ul-kubra (2: 194); ‘Ali bin Abu Bakr Haythami related in Majma‘-uz-zawa’id (9:24)], you said copy & pasted material which is arguing that these Ahadith refer to Muslim Ummah. These two Ahadith are indeed about Ummah Muslim and not about disbelievers and I even wrote before i quoted these two Ahadith: “Prophet (sallallahu alayhi was'sallam) is reported to have said that deeds of believers are presented to him: “My life is a great good for you in whom …” Hence there was no need to quote your Kafir elder Manzoor Naumani or anyone else. Secondly, these Ahadith were not quoted to prove Prophet (sallallahu alayhi was’sallam) is Hadhir Nazir but it was quoted to establish that witnessing of Prophet (sallallahu alayhi was’sallam) will be based on seeing the actions of his own Ummah because you said his witnessing is based on knowledge through Wahi and these Ahadith were presented to refute your this heresy; "Moreover the other hadith which i have quoted substantiates my proof of using the word, "Shahid" to mean Witness based on the previous knowledge that Prophet (sallallahu alayhi was'sallam) had received through revelation and not "Actual" witnessing in the sense that you refer to. Please read the following hadith once again." The over all point was that Prophet (sallallahu alayhi was’sallam) is indeed Shahid in meaning of hearing/seeing type of Shahid (i.e. witness). You statement that Prophet (sallallahu alayhi was'sallam) will be bearing witness due to revelation was clearly contradicted by the quoted Ahadith. Also seeing of the actions is stated by Allah (subhanahu wa ta'ala) and Prophet (sallallahu alayhi was'sallam) and believers is established from the following verse; “And say: "Do deeds! Allah will see your deeds, and (so will) his Messenger and the believers. And you will be brought back to the All-Knower of the unseen and the seen. Then He will inform you of what you used to do." [Ref: 9:105] in another verse it is stated: ”They will present their excuses to you when ye return to them. Say thou: "Present no excuses: we shall not believe you: Allah hath already informed us of the true state of matters concerning you:It is your actions that Allah and His Messenger will observe: in the end will ye be brought back to Him Who knoweth what is hidden and what is open: then will He show you the truth of all that ye did.” [Ref: 9:94] The two quoted Ahadith above establish that Prophet (sallallahu alayhi was'sallam) sees the actions other Ahadith establish the deeds of people are shown to Allah (subhanahu wa ta'ala) every thursday and friday. You just copy and pasted material without either reading or thinking or understanding why I utilized the Hadith. Thirdly, this is purely speculative Shaytan like qiyas which he made about Prophet Adam (alayhis salaam). We Muslims only believe in what Allah (subhanahu wa ta’ala) revealed and what Prophet (sallallahu alayhi was’sallam) taught. We leave you to be Shaytan and let you believe in what your aqal designates Islam to you, but we the Muslims will only believe in Islam revealed and taught by Allah (subhanahu wa ta’ala) and His Messenger (sallallahu alayhi was’sallam). [Continued ...]

http://www.islamimehfil.com/topic/20964-rejionder-didwill-ummah-fall-into-shirk-worship-ghairullah/

Salam alayqum, English section meh, meray is'see hadith kee sharah meh taqriban panch chay article hen. Mazrat khawa hoon, meh joh kuch likhta hoon English meh hee likhta hoon ... Keun kay Urdu meh likhnay walay aur likha janay wala mawad kafi heh magar net par aur English speaking countries meh English meh Sunniyoon ka material nah honay kay barabar heh. Is leyeh irada keeya kay English meh hee likhoon.