Copy & Paste wali sarkar, all has been already answered, in fact you are getting more then what you bargained for; Praiseworthy-Reprehensible Sunnah- Refuting Claim Sunnah Does Not Mean Innovation. Praiseworthy & Reprehensible Sunnah Understood According To Sunnah Of Rasoolallah (Peace And Blessings Be Upon Him) Praiseworthy & Reprehensible Sunnah Understood According To Sunnah Of Rasoolallah Explaining The Hadith Of Praiseworthy & Reprehensible Practices Understanding Hadith Of Good & Evil Sunnah In Light Of Ahadith Of Reprehensible Innovation. Hadith Of Praiseworthy/reprehensible Innovation: Critical Analysis Of A Interpretation. Hadith Of Praiseworthy & Blameworthy Innovation: Few Sentences, Vast In Meaning. I am pretty much sure all the criticism you can think is already addressed in these four. Incase you or your maulvis came up something original I will adress that in new English article. What I have done, is saved that page, I will read it when i bit of time, and then if there is anything new in it, I will adress it. THE ALL IMPORTANT QUESTIONS ARE; 1 - WERE IMAM JALAL UD DIN SUYUTI, MULLAH ALI AL QARI INNOVATORS? 2 - WILL THESE TWO GO TO HELL OR HEAVEN ACCORDING TO THEIR INNOVATIVE BELIEF? 3 - DO YOU UNDERSTAND QURAN AND AHADITH BETTER OR THEY?

Salam alayqum, Meray baee, aap dakhal nah denh, yeh chahta yahi heh kay kissi tareekay say Hadhir Nazir ka yeh thread kissi aur mozoo kee niklay. Hadhir Nazir par is kay danay abhi khatam ho chukay hen. Joh yeh copy & paste kar sakka yeh kar chuka meray is response kay baad is kay pass abh kohi jawaban copy paste nahin raha.

Aadi baat karna aur adi ko chupana in ka pesha heh. Ala Hazrat kay khilaaf yeh aaj taq kohi essee baat mansoob nahin kar sakkay jis par yeh Ala Hazrat kee jaiz tor girift kar saken.

Ismail Dehalvi apni kitab meh kissi jaga likh gaya heh kay Allah (subhanahu wa ta'ala) har qabeeh yehni har gattiya harkat kar sakta heh aur nah kar sakkay toh makhlooq Allah ta'ala say agay bar jaati heh, is kay rad meh Ala Hazrat rahimullah alayhi ta'ala nay joh kuch likha, yeh shaytaan ka bacha us ka ek hissa quote kar raha heh. Siyaq o sabak meh baat nazria e khuda kay baray meh discussion ho rahi heh, yehni deobandiyoon kay nazria e khuda meh Allah ta'ala ka chori, zina, sharab peena, waghera zeroori heh agar nah kar sakkay toh baqaul deobandiyoon kay makhlooq Allah ta'ala kay muqabila meh ziyada taqatwar heh.

Muslim shareef aur deegir kutub e hadith meh aya heh kay Allah kay Nabi nay farmaya, kay jis nay acha tareeka ijaad keeya us kay leyeh sawab heh aur joh us par amal karay ga us par sawab heh: "It was narrated from Mundhir bin Jarir that his father said: "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.'" [sunan ibn Majah, Vol. 1, Book 1, Hadith 203] Mullah Ali Al Qari rahimullah aur Imam Jalal Ud Din Suyuti rahimullah waghera nay is bunyad par Namaz e Ghausiya ko mana. Woh amal joh ibadat e illahi ho, woh bura nahin ho sakta.Yeh Ulamah jantay thay kay RasoolAllah nay, Sahabah nay, tabiyeen aur tabatabiyeen nay is par amal nahin keeya. Magar yeh be jantay thay kay yeh acha tareeka heh is leyeh inoon namaz e ghausiya ko qabool keeya.

Because you're imbecile not the one you copy pasted everything from. I am responding to others who wrote the material, not to the one who copy pasted it. I have elaborated the content bit more clearly. Added few words to make it clear what was intended. But Thanks for high lighting it, and I will properly respond. In detail cause my belief regarding Prophet knowing about heart is already been discussed #19 #13These should have been enough to make u realize something was wrong while writting the response, but u wanted to get ur leg up. lol.

Shut it imbecile, and let me finish my response, and then write your stupidities. You will have all time time to be stupid.

Some aspects of the discussion were ambigous and not clearly stated. Hence I added elaborative words which reveal in which context the statements were about. You copy & pasted: “Quran also rejects the idea of Prophet peace be upon him being present and watching, Allah says in Surah al-Qasas addressing the Prophet peace be upon him (44. And you were not on the western side (of the Mount), when We made clear to Musa the commandment, and you were not among the witnesses.) (45. But We created generations, and long were the ages that passed over them. And you were not a dweller among the people of Madyan, reciting Our Ayat to them. But it is We Who kept sending (Messengers).) (46. And you were not at the side of At-Tur when We called. But (you are sent) as a mercy from your Lord, to give warning to a people to whom no warner had come before you, in order that they may remember or receive admonition.) Ibn Katheer commented: Similarly, Allah told him about Maryam and her story, as Allah said: …” You quoted Surah Al Qasas [28] from 44 to verse 46, and you wish to establish Prophet (sallallahu alayhi was’sallam) was not Hadhir Nadhir. This verse is in same style of Surah Al Ma’idah [5] verse 15. Where in the beginning Allah (subhanahu wa ta’ala) states, O people of book, there has come to you a Rasool who revealed what you use to hide and ignores the other, then Allah says; “There has come to you from Allah a Noor and clear book.” In the last part of the verse, the first part of verse is sumarized. Prophet (sallallahu alayhi was’sallam) reveals what they hide, noor reveals what is hidden, this is proof of Prophet (sallallahu alayhi was’sallam) being reffered as Noor. In the context of dicussion, its proof that it is Sunnah of Allah (subhanahu wa ta’ala) to sumarize the first part of verse in last part of verse. Allah (subhanahu wa ta’ala) states: “And you were not on the Western side when We made clear to Musa the comandment ...” This indicates the verse explicitly negates physical presence at the place when Allah (subhanahu wa ta’ala) gave Musa (alayhis salaam) the commandment. If one is present physically at a event then he is witness to the event. If one is amongst the people who are present while the event is taking place then he is amongst the witnesses. Prophet (sallallahu alayhi was’sallam) was not present while the event was taking place, but other people were present, hence he was not amongst the witnesses. Therefore the following part of the verse is emphasizing what was already stated in the first part of the verse; “… and you were not among the Shahideen.” Hence the last part of the verse was mere repition of what is stated in the beginning of the verse. In other words the last part states Prophet (sallallahu alayhi was’sallam) was not amongst those who were present. I have already established the word Shahid [present/witness] has been used by Prophet (sallallahu alayhi was’sallam) as opposite of Ghayb [absent/unseen] in the supplication of funeral prayers, once again the words; “Allahum maghfirli hayyitina wa mayyitina wa shahidina wa ghaybina wa sagheerina wa kabeerina ...” The suplication translates to; “ O Allah forgive our living and our dead, and our present and absent, and our minors and elders …” The part which is my interest is underlined. Therefore the last part of the verse only states; “… and you were not amongst the present [and watching/hearing].” This verse of the Quran only negates physical presence of Prophet (sallallahu alayhi was’sallam) at the event which is mentioned in the verse. The verse does not negate spiritual witnessing of Prophet (sallallahu alayhi was’sallam). From the logical and rational perspective Prophet (sallallahu alayhi was’sallam) could not have been present on the mount because he was not born while the events were unfolding on the Western side of the mount. We the Ahle Sunnat Wal Jammat do not believe Prophet (sallallahu alayhi was’sallam) was present while these events were taking place. [Note, brother Saeedi and Khalil Rana Sahib I believe have already presented Tafasir in the Urdu discussion which support this interpretation.] What is the significance of this verse? Why did Allah (subhanahu wa ta’ala) state this? Everyone knew Prophet (sallallahu alayhi was’sallam) was not present at the events which took place in the life time of Prophet Musa (alayhis salaam) and Prophet Isa (alayhis salaam). This is explained in the few verses later; “And you were not at the side of the mount when We called [Moses] but [Wahi i.e. Ghaybi revelation was sent to you O Prophet Muhammad] as a mercy from your Lord to warn a people to whom no warner had come before you that they might be reminded.” [Ref: 28:46] Meaning even though you was not present Allah (subhanahu wa ta’ala) granted you the knowledge of events which took place long before you, but the Wahi was sent to inform you of the events which you could not have known without being present there. In other words when you inform them of these events which you could not have known this will establish your claim of Prophet-hood. Similar type of verse states; “That is from the news of the unseen which We reveal, [O Muhammad], to you. And you were not with them when they put together their plan while they conspired.” [Ref: 12:102] And also the following verses; “That is from the news of the unseen which We reveal to you, [O Muhammad]. And you were not with them when they cast their pens as to which of them should be responsible for Mary. Nor were you with them when they disputed.” [Ref: 3:44] These two verses also establish that even though you wasn’t present your self, but Ghayb news inform of Wahi was given to you to educate you about the events. The purpose is to point out his absence from the event yet knowing them in perfect detail. Its like one person claims to be able to see through walls so to support his claim he sits out side a house and says this is happening behind this wall he describes eveything. Once he accurately describes what he should not know and cannot know without first seeing or while seeing, then he has established his ability of seeing through the wall. Similarly Prophet (sallallahu alayhi was’sallam) claimed Prophet-hood and to support his Prophet-hood Allah (subhanahu wa ta’ala) gave him knoweldge to substantiate his claim. Like he went to Jerusalem, people doubted Allah showed him everything and his visit to Jerusalem was established. So when Prophet (sallallahu alayhi was’sallam) described the events of Musa (alayhis salaam), Isa (alayhis salaam) without being there this established his claim of Prophet-hood. Ibn Kathir writes; “Allah points out the proof of the prophethood of Muhammad , whereby he told others about matters of the past, and spoke about them as if he were hearing and seeing them for himself. But he was an illiterate man who could not read books, and he grew up among a people who knew nothing of such things.” [Ref: Tafsir Ibn Kathir, 28:44] [Note, I see no need to respond to remaining part of copy & paste job because all the material is harmonized with this explanation.] You wrote: “I had already explained this ayat earlier that according to some interpretations the prophets (all of them) were unaware of the full details of the conditions of their peoples’ response to them, which is why they said “We have no knowledge.”[see Tafsir Ibn Kathir] In fact, Mulla ‘Ali al-Qari said in the exact place in his commentary of Mishkat: “This [witnessing] does not negate His 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. Surely You alone have the full knowledge of all that is unseen” because response is different to conveying, and it (i.e. the response of their peoples) requires details , the essence of which is comprehended only by Allah, as opposed to conveying itself which is from obvious necessary knowledge).” Technically, you didn’t explain anything you just copied&pasted from, you and I know from where. To resolve this difference we have to ask a question and answer this question. Question is, did Allah (subhanahu wa ta’ala) asked about the inner convictions or just outer affirmation with tongue, in the following verse; “[be warned of] the Day when Allah will assemble the messengers and say, "What was the response you received?" They will say, "We have no knowledge. Indeed, it is You who is Knower of the unseen" [Ref: 5:109]? If Allah (subhanahu wa ta’ala) enquired about the inner affirmation only then it would make sense that Prophets negate knowing all details regarding the belief of their nations. But there is no clear indication that Allah (subhanahu wa ta’ala) enquired about the inner or outer, or both, hence the interpretation is speculative. My reading of the verse tells me that Allah (subhanahu wa ta’ala) merely enquired about the outer affirmation of faith. Meaning did your nations affirm in one-ness and your prophet-hood with their tongues, and the question of Allah (subhanahu wa ta’ala) did not enquire if they inwardly, sincerely and firmly believed in the Prophets and Tawheed etc. Mullah Ali Al Qari (rahimullah) assumed that Allah (subhanahu wa ta’ala) enquired about absolute details regarding the response which their nations gave them. Based on the assumption that Allah (subhanahu wa ta’ala) enquired about complete absolute details regarding the response, Mullah Ali Al Qari (rahimullah) writes; “… because response is different to conveying, and it (i.e. the response of their peoples) requires details , the essence of which is comprehended only by Allah, …” I am not familiar with the exact position, nor the quote indicates exact position of Mullah Ali Al Qari (rahimullah) on the issue. It is not clear that Mullah Ali Al Qari (rahimullah) stated this due to his interpretation that Prophets out of respect/fear will say it or not knowing it. [Note, Ibn Kathir states same but he attributes it to chaos of judgment day, fear of Allah (subhanahu wa ta’ala), and respect of Allah (subhanahu wa ta’ala). But my guess is Mullah Ali Al Qari’s (rahimullah) understanding will not definitely be due to ignorance because all those who proceded him have not stated this.] Ibn Kathir, presents two Tafasir, one he writes: “The statement of the Messengers here; “We have no knowledge.” [their saying this] is the result of the horror of that Day, according to Mujahid, Al-Hasan Al-Basri and As-Suddi. `Abdur-Razzaq narrated that Ath-Thawri said that Al-A`mash said that Mujahid said about the Ayah; “On the Day when Allah will gather the Messengers together and say to them: "What was the response you received'' They will become afraid and reply; “We have no knowledge.” Ibn Jarir and Ibn Abi Hatim also recorded this explanation. `Ali bin Abi Talhah said that Ibn `Abbas commented on the Ayah, … "They will say to the Lord, Most Honored, `We have no knowledge beyond what we know, and even that, You have more knowledge of them than us.'' This response is out of respect before the Lord, Most Honored, and it means, we have no knowledge compared to Your encompassing knowledge. Therefore, our knowledge only grasped the visible behavior of these people, not the secrets of their hearts. You are the Knower of everything, Who has encompassing knowledge of all things, and our knowledge compared to Your knowledge is similar to not having any knowledge at all.” My Tafsir of the interpretation was that Prophets will negate their knowledge out of their respect for Allah (subhanahu wa ta’ala). Ibn Kathir has fully supported my interpretation. Even though the route which I took to arrive at the conclusion was different but the out come is same. Coming to Tafsir Ibn Kathir, he writes it was due to the confusion and chaos of judgment day and, fear and respect of Allah (subhanahu wa ta’ala) the Prophets will say; “We have no knowledge.” Ibn Kathir like Mullah Ali Qari (rahimullah) too assumed that Allah (subhanahu wa ta’ala) enquired about all details regarding the outer and inner faith of their followers. But he states in his Tafsir that Prophets knew the visible behaviour of the people not the inner testimony of heart; “Therefore, our knowledge only grasped the visible behavior of these people, not the secrets of their hearts.” In summary, my interpretation was that Prophets will say; “We have no knowledge.”, out of respect for Allah (subhanahu wa ta’ala) but in reality will have knowledge, which is supported by Ibn Kathir. Ibn Kathir stops short of saying what the Sahib e Tafsir Al Jalalayn and Tafsir Ibn Abbas wrote, that Prophets will bear witness against their communities later on; In the day when Allah gathereth together the messengers) this is on the Day of Judgement, (and saith) in some place, at the time of bedazzlement: (What was your response (from mankind)) how did people respond to you? (They say) due to the intensity of the situation, which is that place: (We have no knowledge. Lo! Thou, only Thou art the Knower of Things Hidden) i.e. that which is hidden from us of the response of people. But later, they answer and testify that they have delivered the message to their people.” [Ref: Tafsir Ibn Abbas] Alhasil, my interpretation that Prophets will negate their knowledge due to respect/humility of Allah (subhanahu wa ta’ala) and not due to not having knowledge is supported by Ibn Kathir the very guy you quoted against me. Tafsir Ibn Abbas and Tafsir Al Jalalayn also support the position that Prophets will know [but will remember due to fear and fright of judgment day]. You quoted the verse 5:109 to establish that Prophet (sallallahu alayhi was’sallam) will not know what his nation did. Where as this establishes that the Prophets will know but either due to fear or due to forgetfulness caused by the sheer intensity of events, or due to respect and humility of the Prophets will say; “We have no knowledge.” If it was forgetfulness then it was only momentary and is not proof that they will not know the when they are asked about. Hence momentary forgetfulness does not mean not having knowledge. If it’s the inner faith, then we too believe Prophet (sallallahu alayhi was’sallam) does not know absolutely everything (- i.e. inners of hearts of people) as a witness. Instead we believe Prophet (sallallahu alayhi was’sallam) is witness upon the actions NOT intentions. We believe Prophet (sallallahu alayhi was’sallam) sees the actions and he sees actions and seeks forgiveness for sins and praises Allah (subhanahu wa ta’ala) for good deeds of his followers. Therefore this interpretation does not refute our position either. If they said we have no knowledge due to respect then it only proves they had the knowledge but the one asking was all knower, whose knowledge is limitless and required no information, hence as humble and respectful servants they negated their own knowledge as if they didn’t have any knowledge at all. What is a drop compared to the oceans of earth, nothing. When one who is master of oceans ask master of drop, what you have, he will say nothing if he knows his worth. The Prophets knew their worth and worth of their knowledge and knew who asked them, hence they in humility said we know nothing. This does not mean their this statement is taken to mean that they have no knowledge. You yourself have affirmed that the verse means Prophets had some knowledge but not equale to Allah (subhanahu wa ta’ala); “I had already explained this ayat earlier that according to some interpretations the prophets (all of them) were unaware of the full details of the conditions of their peoples’ response to them, …” By stating this you have absolutely refuted your own position. If you argued that; this verse establishes that Prophets said we have NO KNOWLEDGE therefore it proves that Prophet (sallallahu alayhi was’sallam) will not have any knowledge hence he is not Hadhir Nazir, then is would have been your proof against Hadhir Nazir. Instead you have refuted the very basis of your possible argument. Apnay hathoon say apna qatal, mubarak ho. Knowledge of Prophet (sallallahu alayhi was’sallam) is of Lawh Al Mafooz and of Al Qalam which wrote everything but not intentions. Prophet (sallallahu alayhi was’sallam) sees actions as a witness and NOT intentions. Hence according to Ibn Kathir if he was to say I have no knowledge it does not mean he would not have seen/heard the events, it merely means he doesn’t know the entire details regarding faith of Muslims, but only knows their actions, words, and not inner faith. This interpretation of Ibn Kathir is not detrimenal to our Aqeedah of Hadhir Nazir rather perfectly supports it. Cause we believe as a witness Prophet (sallallahu alayhi was’sallam) sees, actions and is shown actions, and he has seen all that has taken place on earth from beginning to end. Therefore he knows all events but is not shown intentions of people, and inner faith of people. Last point, Ibn Kathir writes Prophets will negate knowing the faith in the heart and absolute knowledge of Ghayb compared to Allah (subhanahu wa ta’ala); “…we have no knowledge compared to Your encompassing knowledge. Therefore, our knowledge only grasped the visible behavior of these people, not the secrets of their hearts. You are the Knower of everything, …” In short Ibn Kathir believes actions will be known but the Prophets will negate knowing the inner eman of heart as a act of respect to Allah (subhanahu wa ta’ala). This means that in perspective of Ibn Kathir the actions of people will be seen by Prophet (sallallahu alayhi was’sallam) but their intentions will remain hidden. Alhasil, Ibn Kathir supports the Ahle Sunnat Wal Jammats position of issue of Hadhir Nadhir – Prophets knowing the outer actions. Now coming to the belief of Ibn Kathir that Prophets will not know the inner eman of hearts. If Ibn Kathir believed Prophet (sallallahu alayhi was’sallam) didn’t know the issues of hearts then he was clearly wrong because many Ahadith establish Prophet (sallallahu alayhi was’sallam) knew the issues of heart. The Ahadith state; "Narrated Anas bin Malik:The Prophet led us in a prayer and then got up on the pulpit and said, "In your prayer and bowing, I certainly see you from my back as I see you (while looking at you.)" [Ref: Bukhari, B8, H411] “Narrated Abu Huraira: Allah's Messenger said, "You see me facing the Qibla; but, by Allah, nothing is hidden from me regarding your bowing and submissiveness and I see you from behind my back." [Ref: Bukhari, B12, H708] “Narrated Abu Huraira: Allah's Messenger said, "Do you consider or see that my face is towards the Qibla? By Allah, neither your submissiveness nor your bowing is hidden from me, surely I see you from my back." [Ref: Bukhari, B8, H410] You have answered nothing and the subject is bigger then your little head can cope with. You are Deobandi who doesn’t know what would support his position, Deobandi’s have always been arguing that the verse 5:109 means Prophet (sallallahu alayhi was’sallam) will say I have no knowledge hence he was not Hadhir Nazir. [Ref: Yunus Nomani V.S. Maulana Saeed Assad, Ilm Ghayb Debate, youtube it, and liten to Nomani arguing that Prophet (sallallahu alayhi was’sallam) doesn’t have any knowledge of Ghayb because 5:109 negates knowledge of Ghayb.] This verse is not your evidence, it would be only evidence if you could prove that Prophets will not know when they say; “We have no knowledge.” I laughed when I saw you quoting this in post #3 You seriously are not very bright spark. Stop copy&pasting and start using the brain and think for your self. You wrote: “Now listen!When someone Knows something but yet says out of humility that ' He DOESN'T know' then what does it mean? Now there are two options:Either the prophets were lieing(MazAllah) or they were actually unaware of all the responses.The first option is impossible and the second one is probable as supported by Mulla Ali Qari Rh.Now you need to produce incisive proof that it was due to humility or else my case stands.More on this verse later.” Your scenario entails that one is denying something which he knows and your scenario does not imply in anyway that the person doesn’t know all details, hence your scenario representation is wrong. Prophet (sallallahu alayhi was’sallam) knows something, and he says he doesn’t know all details [according to interpretation of Mullah Ali Al Qari rahimullah] then how can this scenario which you presented be accurate representation of actual reality of knowledge of RasoolAllah (sallallahu alayhi was’sallam) according to Mullah Ali Al Qari’s (rahimullah) explanation? Your scenario should have been; “When someone Knows something but yet says out of humility that, he doesn’t know all the responses then what does it mean?” You wrote; “When someone Knows something but yet says out of humility that ' He DOESN'T know' then what does it mean?” You answered the question; “Now there are two options:Either the prophets were lieing(mazallah!) or they were actually unaware of all the responses.” The scenario you presented was, someone knows something and says he doesn’t know that something [which he knows] but out of the two choices, one is; “… or they were actually unaware of all the responses.” If they know something then how can this be one of the option? Either the option should be; unaware of some of the responses; “Either the prophets were lieing (MazAllah) or they were actually unaware of some of the responses.”, or the scenario should be; “When someone knows all responses but yet says out of humility that he doesn’t know then what does it mean?” when someone knows all responses. Therefore first of all your scenario does not accurately reflect itself and it’s contradictory in details, which I don’t expect you to realize. So if you have the following; “When someone knows something but yet says out of humility that he doesn’t know then what does it mean?” then following should be part of it; “Either the prophets were lieing (MazAllah) or they were actually unaware of some of the responses.” If you have the following as the beginning; “When someone knows all responses but yet says out of humility that he doesn’t know then what does it mean?”, then this should be; “Either the prophets were lieing(mazallah!) or they were actually unaware of all the responses.” Finally, you asked: “When someone knows something but yet says out of humility that he doesn’t know then what does it mean?” Let me answer the question which you asked and failed to answer your self. When someone knows something and says he doesn’t know that something there are two options, 1) he is lieing, 2) or he is being humble. For Prophet (sallallahu alayhi was’sallam) lieing is impossible therefore his saying that he doesn’t know will mean he is being humble. If someone knows something and he says he doesn’t know everything, then there is no need to say, he is lieing or being humble, that’s his reality. But if he knows something and says; I don’t know anything or says; “I have no knowledge.” Then he is either lieing, or being humble. Prophet (sallallahu alayhi was’sallam) doesn’t lie, no Nabi lies, therefore they were being respectfully humble about their knowledge. You also wrote: “Now you need to produce incisive proof that it was due to humility or else my case stands.More on this verse later.” My argument in my previous response was incisively argued soundly established the humility of Prophets and remains irrefutable. Ibn Kathir writes: "They will say to the Lord, Most Honored, `We have no knowledge beyond what we know, and even that, You have more knowledge of them than us.'' This response is out of respect before the Lord, Most Honored, and it means, we have no knowledge compared …” Showing respect to Allah (subhanahu wa ta’ala) is always with humility. We stand in prayers with hands folded its sign of respect and our humility, we bow, its sign of respect and our humility, we prostrate, its sign of respect and our humility. Rule is show of respect to Allah (subhanahu wa ta’ala) without showing humbleness, meekness, is not possible. Ibn Kathir writes that Prophets will negate their knowledge with respect of Allah (subhanahu wa ta’ala). This automatically implies the Prophets will be respectful and humble in presence of Allah (subhanahu wa ta’ala) and in state of humility and respect will deny their knowledge. [Continued ...]

Mian Muhammad Baksh (rehmatullah alayhi) Afif a Khari Shareef, nay khoob farmaya heh. Jin ahbab ko thori punjabi aati hogi un kay leyeh; Aamaan be-ikhlasan ander khasan dee gal karni, Mithi kheer paka Muhammad kutyan aggey dharni. Baqi aap khud samajdar hen ishara samaj gahay hoon gay. Forum meh behas o mubahisa kay kuch rules nahin hen, forum kay admin aur moderators say guzarish heh kay chand rules banahen jin say mubahisoon ka hasil faida mand ho. Kabi ek mozoo say idhar, udhar say idhar, joh pasand aya us par jawab aur jis par pans gaya us ko chor deeya.

Introduction: Tawheed is one of the most fundamental teaching of Islam. All Prophets had different rules and regulations for their respective nations but the doctrine of Tawheed remained constant in their teaching. Each Prophet taught their Ummat to believe in Allah (subhanahu wa ta’ala) as their God and taught He alone should be worshipped and no god-partners of any type should be attributed to Him. Our Prophet (sallallahu alayhi was’sallam) emphasized the teaching of Tawheed in aspect of his daily life. Hence considering the importance of Tawheed effort was made to write a eloquent explanation of Tawheed which would be easier to commit to memory for the readers. Unity Of Allah (subhanahu wa ta’ala): Allah (subhanahu wa ta’ala) states: “He is the First and the Last, and the Apparent[1] and the Hidden, and He knows all things full well.” [Ref: 57:3] Allah the First whom none preceeded and the First without beginning. He is the Last without afterwards and the Last without a end. The Apparent undeniable and the Apparent without likeness [to His creation]. He is the Hidden to whom all points to and the Hidden without means to. The first who is preceeded and with beginning, the last with afterwards and with end, the apparent and with likeness, the hidden with leads to and means to is not Allah (subhanahu wa ta’ala). But His creation and from His creation: “There is nothing like unto Him, and He is the All-Hearer and All-Seer.” [Ref: 42:11] Allah (subhanahu wa ta’ala) said: “Say: He is Allah , [who is] One, Allah, the Eternal, Absolute; He begets not, nor was He begotten; And there is none co-equal [or comparable] unto Him." [Ref: 112:1/4] He is the One undivisible, the One un-increasable, the absolute, the perfect One. He is Eternal in meaning of; without beginning, without end. He was from eternity, is from eternity, will be to eternity. He was before creation. He is with creation and will be with creation after the day of judgment. He is not a male that He begets with female. He is not female that He begets with a male. He is was not begotten by another and there is none that can be like Him because: “He is Allah, the One, the Subduer (of all).” [Ref: 39:4] In another verse Allah (subhanahu wa ta’ala) states: “Eyes cannot encampass Him but He encampasses all eyes. He is the Most Subtle, all Aware.” [Ref: 6:103] He is not a creation within His creation. He is not located in a place or situated toward a direction. Therefore vision of eyes cannot behold Him.[2] His vision beholds all for He is not like His creation. He sees all without eyes, without being subject to limitation and restrictions, which His creation is subjected to. His vision is not dependant upon eyes, or light. He sees all, in all times. Day reveals nothing to Him, night hides nothing from Him. Allah (subhanahu wa ta’ala) is Hearing and Knowing; “Indeed, Allah is Hearing and Knowing.” [Ref: 2:181] Allah (subhanahu wa ta’ala) Hears all, without the ears and dependancy. Without limit without restriction. His hearing remains perfect, in all ages, at all times and in all scenarios. Nothing hinders His hearing nothing improves His hearing. No noise can conceal a word from Him nor loudness can improve His hearing. Allah (subhanahu wa ta’ala) is the all Knowing. Knower of the past, the present, and the future. His knowledge is perfect, absolute and complete. Past was not concealed and is not concealed from Him, present and and future was and is known to Him. His knowledge does not increase nor does it decrease. He remembers all and forgets nothing. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi. Footnotes: - [1] Allah (subhanahu wa ta’ala) is the Apparent in meaning of His Wujud (i.e. existance). In other words existance of Allah (subhanahu wa ta’ala) is evident and requires no proof; “Were they created by nothing? Or were they themselves the creators? Or did they create the heavens and the earth? Nay, but they have no firm belief.” [Ref: 52:35/36] - [2] As our vision beholds objects, humans, animals, birds from creation of Allah (subhanahu wa ta’ala). Creation sees with aid of eyes. As such our vision is restricted to a direction, limited due to weather, impaired vision, material obstructions. Eyes have inherent inability to see everything within creation.

Salam alayqum, Moteram Khalil baee in logoon kee aqaloon par tallay hen. Allah ta'ala aap kay darjaat buland karay aur aap ko aap kee mehnat ka behtreen sila deh ameen. Is ko istighatha ka lafz nahin mila ... yeh lafz dekh raha heh kay istighatha ka lafz nahin is leyeh keh raha heh istighatha ka saboot nahin. In ko kufr ki maut hee lafz martay hen yeh lafz dekhtay hen aur mafoom nahin, lafz nahin toh mafoom be nahin, yeh in ka asool heh.

Salam alayqum, my brother mera nazria aur tehqeeq yahi heh kay jaandar kee tasweer haram heh chahay us meh jaan ho ya nah ho. Masla ikhtilafi heh is leyeh joh tehqeeq aap ko behtr aur baraheen e Quran o Hadith kay mutabiq lagay us ko apnahen, dosray position par tanqeed nah karen sirf apnay mowaqif kay mutabiq dalahil biyan karen, mukhalifeen par jara nah karen, is say joh fasad hoga us say ham bachen gay.

I just completed my five articles on Qawa'id Al Arba's second principle, in sha Allah I will now start completing the response on Hadhir Nadhir. Thank you for your paitence Mr Haq3909.

Introduction: Muhammad bin Abdul Wahhab classified the intercession into two; 1) prohibited intercession and 2) permitted intercession. Both principles will be analyzed in the light of Quran/Sunnah to see if they have any basis in Islam and do these principles accord with teaching of Islam. The Second Principle Of Qawaid Al Arba: "That they say: We do not call upon and turn towards them except to seek nearness and intercession. So the proof against seeking this nearness (through others like Awliyah) is the saying of the Most High: “And those who you take Awliyah besides Him (they say): ‘We worship them only that they may bring us near to Allah.” Verily, Allah will judge between them concerning that wherein they differ. Truly, Allah guides not him who is a liar, and a disbeliever.” [Ref: 39:3] And the proof of intercession (through Awliyah) is the saying of the Most High: “And they worship besides Allah things that hurt them not, nor profit them, and they say: These are our intercessors with Allah.” [Ref: 10:18] And intercession is of two types; 1) the prohibited intercession, 2) and the affirmed intercession. The prohibited intercession is that which is sought from other than Allah concerning that which only Allah is able to do. And the proof is the saying of the Most High: “O you who believe! Spend from that which We have provided for you, before a Day comes when there will be no bargaining, nor friendship, nor intercession. And it is the disbelievers who are the wrong-doers.” [Ref: 2:254] And the affirmed intercession is that which is sought from Allah, and the intercessor is honored with the intercession and the one interceded for, is one whom Allah is pleased with; his speech and actions, after he gives permission, as He, Ta’aala, said: “Who is he that can intercede with Him except with His permission?” [Ref: 2:255] The ‘Prohibited Intercession’ Principle Under Microscope: He defined the prohibited intercession as; “The prohibited intercession is that which is sought from other than Allah concerning that which only Allah is able to do.” To support this principle he presented the following verse of Quran as evidence; “O you who believe! Spend from that which We have provided for you, before a Day comes when there will be no bargaining, nor friendship, nor intercession. And it is the disbelievers who are the wrong-doers.” [Ref: 2:254] Question which begs to be asked is; how does this verse support the principle? Does the verse indicate; prohibited intercession is which is sought from anyone other then Allah (subhanahu wa ta’ala)? If the verse did, then the verse would partly support the following part of principle; “…is that which is sought from other than Allah …” Does the verse of Quran indicate; prohibited intercession is intercession which Allah (subhanahu wa ta’ala) is only able to do but it is sought from other then Allah (subhanahu wa ta’ala)? If the verse did, then the verse would support this part of principle; “… concerning that which only Allah is able to do.” From Islamic point of view this principle of Muhammad bin Abdul Wahhab is without any backing from Quran and Sunnah. Seeking From Other Then Allah Which Only Allah Is Able To Do: Strictly from the perspective of Tawheed all is property of Allah (subhanahu wa ta’ala) and all is granted by Allah (subhanahu wa ta’ala). Hence all should be sought from Allah (subhanahu wa ta’ala) even a glass of water. This is highest level of Eman and the Saliheen of highest level practice this but Allah (subhanahu wa ta’ala) has permitted seeking of anything from creation as long as we do not seek it with intention of worship or with belief that the creation we sought from is the god or partner of God. Importantly what the heretics define as “… which only Allah is able to do.”, can be done by creations of Allah (subhanahu wa ta’ala). Allah (subhanahu wa ta’ala) created Prophet Adam (alayhis salam) from clay, Isa (alayhis salaam) created birds from clay and breathed into them life.[1] Allah (subhanahu wa ta’ala) will gives life to the dead and the cursed Dajjal will kill Khadir (alayhis salaam) and return his life.[2] Allah (subhanahu wa ta’ala) will call out all creation to being after He has anahilated it and Prophet Ibrahim (alayhis salaam) killed birds made mince meat out of them scattered it on mountains and called them out and they flew to him.[3] Allah (subhanahu wa ta’ala) will enter people into paradise and Prophet (sallallahu alayhi was’sallam) granted entry to his companion entry to paradise.[4] Point is everything can be done by servants of Allah (subhanahu wa ta’ala) even the cursed Dajjal will be able to revive the dead. Allah (subhanahu wa ta’ala) said: “And Allah is Ever All-Able to do everything. “ [Ref: 4:85] The Awliyah-Allah are able to do everything because their Rabb, their Allah, their Malik, is able to do everything, hence nothing is unique to Allah (subhanahu wa ta’ala). To seek paradise from Prophet (sallallahu alayhi was’sallam) is not seeking; “… which only Allah is able to do.” To seek help of Prophet (sallallahu alayhi was’sallam) with regards to bad memory is not seeking; “… which only Allah is able to do.”These are not and nothing can be; “… which only Allah is able to do.” because Allah (subhanahu wa ta’ala) provides the ability to his servants to perform supernatural abilities and Allah (subhanahu wa ta’ala) has granted his servants the supernatural powers via which these servants perform wondrous acts. Seeking With Right & Wrong Creed Of Tawheed: In Wahhabism if one seeks anything from what is defined as; “…that which is sought from other than Allah…” and “… which only Allah is able to do.”, then one is guilty of [major] Shirk, this includes seeking of intercession. In Islam issue is not of not what one seeks but with what creed ones seeks. If one seeks glass of water from his mother, or asks his mother to supplicate to Allah (subhanahu wa ta’ala), or seeks entry to paradise from Prophet (sallallahu alayhi was’sallam), with the creed that he is the god or partner of God then [major] Shirk will be warranted. The real reasons of Shirk do not surround what one seeks or who one seeks from, but the real reason of Shirk is creed. If the creed is polytheistic is held then regardless of what you seek from whom you seek one will remain of Mushrik. If one believes Allah (subhanahu wa ta’ala) has a son and a mother, yet only seeks help, water, son, wife, biryani, from Allah (subhanahu wa ta’ala) without invoking the ‘son’ or the ‘mother’ of Allah (subhanahu wa ta’ala) he is still guilty of [major] Shirk. If one only worships Allah (subhanahu wa ta’ala) while holding to creed that Allah (subhanahu wa ta’ala) has a ‘son’ and ‘mother’, such a person is still a Mushrik – Kafir. The reason is simple, even though he purified his worship only for Allah (subhanahu wa ta’ala) and only invoked Allah (subhanahu wa ta’ala) in times of distress/comfort, but he still did not purify his creed from [major] Shirk. He attributed partners to Allah (subhanahu wa ta’ala) and attributed god-partners to Allah (subhanahu wa ta’ala), which is [major] Shirk. Alhasil [major] Shirk is determined by creed and not by what one seeks from another. So if one seeks intercession of a Nabi or a Wali, or seeks anything else, with polytheistic creed, in earthly life or in here after, such a one is guilty of [major] Shirk and therefore Mushrik – Kafir. Without polytheistic creed, Tawheed is not negated, and one’s Islam is not affected. Close Inspection Of Principle Of Affirmed Intercession: The principle of permitted intercession is stated to be; “And the affirmed intercession is that which is sought from Allah, and the intercessor is honored with the intercession and the one interceded for, is one whom Allah is pleased with; his speech and actions, after he gives permission …” The evidence which Muhammad bin Abdul Wahhab presented for this principle was the following verse: “Who is he that can intercede with Him except with His permission?” [Ref: 2:255] This verse supports the following part of the principle; “…and the intercessor is honored with the intercession …” Also the following part of the principle is supported; “… after he gives permission …”, by the following part of the Hadith, Allah (subhanahu wa ta’ala) will give permission to Prophet (sallallahu alayhi was’sallam) by saying; “Go and take out of Hell (Fire) all those who have faith in their hearts, equal to the weight of a barley grain.” [Quoted fully below] Crossing out the supported part leaves us with parts of principle which are unsupported by evidence; “And the affirmed intercession is that which is sought from Allah, and the intercessor is honored with the intercession and the one interceded for is one whom Allah is pleased with; his speech and actions, after He gives permission …” Affirmed Intercession Sought From Allah (subhanahu wa ta’ala😞 Muhammad bin Abdul Wahhab wrote; “And the affirmed intercession is that which is sought from Allah …” Yet the Hadith establishes people will approach Prophet Ibrahim (alayhis salaam) and ask him to intercede for Allah (subhanahu wa ta’ala) and he will recommend Prophet Musa (alayhis salaam), here; “… the narration of intercession): "The people will go to Abraham and say: 'You are Allah's Prophet and His Khalil on the earth. Will you intercede for us with your Lord?' Abraham will then remember his lies and say: Myself! Myself! Go to Moses." [Ref: Bukhari, B55, H581] Another longer version of this Hadith records that on the judgment day the people will approach Prophet Adam (alayhis salaam), then Prophet Nuh (alayhis salaam), who in turn will refuse, instead will recommend Prophet Ibrahim (alayhis salaam), he too would refuse, instead will suggest Prophet Musa (alayhis salaam), who in turn would advise to approach Prophet Isa (alayhis salaam) and who then would send the people to Prophet (sallallahu alayhi was’sallam) and he will intercede for the people.[5] This establishes that permitted intercession is which is sought from the Prophets and not which is sought from Allah (subhanahu wa ta’ala). Allah Being Pleased with Actions And Speech Is Supported: The heretics may argue that following verse; “He knows what is before them and what is behind them, and they do not intercede except for him whom He likes, and they fear with awe of Him.” [Ref: 21:28] supports this part of principle; “and the one interceded for, is one whom Allah is pleased with…” Response is, the verse was revealed in context of Prophet Isa (alayhis salaam) his mother Maryam (alayhis salaam) and Uzair (alayhis salaam). In the context the verse means, the three mentioned will not intercede for anyone except for whom He likes. Therefore it does not apply to intercession of Prophet (sallallahu alayhi was’sallam) hence it too factually remains unsupported. There is no evidence for permitted intercession being which is sought from Allah (subhanahu wa ta’ala). Nor there is evidence that Allah (subhanahu wa ta’ala) will be pleased with the speech and actions of those who will be interceded for by Prophet (sallallahu alayhi was’sallam). Instead the intercession will be based on quantity of Eman. Allah Be Pleased With Or Will Allah Be Angry: Allah (subhanahu wa ta’ala) states, he will give permission to whom he pleases; “And many an angel is in the heavens, whose intercession does not benefit the least unless Allah gives permission for whomever He wills, and whom He likes.” [Ref: 53:26] In another verse Allah (subhanahu wa ta’ala) states, they will not intercede for except whom Allah (subhanahu wa ta’ala) is pleased with; “He knows what is before them and what is behind them, and they do not intercede except for him whom He likes, and they fear with awe of Him.” [Ref: 21:28] Allah (subhanahu wa ta’ala) will be pleased with people of paradise, the Saliheen; “Their reward is - with their Lord - everlasting Gardens of Eden beneath which rivers flow, in which they will abide for ever and ever; Allah is pleased with them and they are pleased with Him; this is for one who fears his Lord.” [Ref: 98:8] Allah (subhanahu wa ta’ala) will be displeased with people of hell fire; “And that He may punish the Munafiqun (hypocrites), men and women, and also the Mushrikun men and women, who think evil thoughts about Allah: for them is a disgraceful torment. And the Anger of Allah is upon them, and He has cursed them and prepared Hell for them - and worst indeed is that destination.” [Ref: 48:6] This reveals for whom Prophet Isa (alayhis salaam), Uzair (alayhis salaam) and Maryam (alayhis salaam) will intercede Saliheen who will have sins. And Allah (subhanahu wa ta’ala) will forgive their these sins and admit them in paradise; “That He may admit the believing men and the believing women to Gardens under which rivers flow (i.e. Paradise), to abide therein forever, and He may expiate from them their sins; and that is with Allah a supreme success.” [Ref: 48:5] The uniqueness of our Prophet (sallallahu alayhi was’sallam) in his intercession is that he will intercede for people with littlest of Eman and enter them into paradise. Therefore those whom Prophet (sallallahu alayhi was’sallam) will intercede for will under the wrath of Allah (subhanahu wa ta’ala). Hence the evidence of verse 53:26 is insufficent to establish the principles following part; “and the one interceded for, is one whom Allah is pleased with…” Affirmed Intercession Being For With Whom Allah Is Pleased: Muhammad bin Abdul Wahhab writes; “… and the one interceded for is one whom Allah is pleased with; his speech and actions …” The Hadith records when the people reach Prophet (sallallahu alayhi was’sallam) they will ask him to intercede for them and he will say he is appointed for the task of intercession. He will prostrate to Allah (subhanahu wa ta’ala) and praise Allah (subhanahu wa ta’ala). Then Allah (subhanahu wa ta’ala) will say to Prophet (sallallahu alayhi was’sallam); “O Muhammad, raise your head and speak, for you will be listened to; and ask, for your will be granted (your request); and intercede, for your intercession will be accepted.” Prophet (sallallahu alayhi was’sallam) will mention the Muslims being in hellfire and Allah (subhanahu wa ta’ala) will respond; “Go and take out of Hell (Fire) all those who have faith in their hearts, equal to the weight of a barley grain.” Then Prophet (sallallahu alayhi was’sallam) will go to hell and take out people with mentioned amount of Eman. He will return two times more, prostrate and praise Allah (subhanahu wa ta’ala), each time the amount of Eman required to get out of fire of hell would be lesser then before; “Go and take out of it all those who have faith in their hearts equal to the weight of a small ant or a mustard seed. […] Go and take out (all those) in whose hearts there is faith even to the lightest, lightest mustard seed. (Take them) out of the Fire.” The fourth time RasoolAllah (sallallahu alayhi was’sallam) after prostrating and being told his intercession will be accepted, will say; “O Lord, allow me to intercede for whoever said, 'None has the right to be worshiped except Allah.” And Allah (subhanahu wa ta’ala) will say; “By my Power, and my Majesty, and by My Supremacy, and by My Greatness, I will take out of Hell (Fire) whoever said: 'None has the right to be worshipped except Allah.” [Ref: Bukhari, B93, H601] There is no evidence that Allah (subhanahu wa ta’ala) be pleased with the actions and speech of those people who will interceded for by Prophet (sallallahu alayhi was’sallam). Instead the Hadith indicates that Prophet (sallallahu alayhi was’sallam) will venture into hell four times to take people out of fire. Each time he will bring out from fire people with lesser quantity of Eman until those who recited; there is no god but Allah, are brought out of fire. Common sense dictates the inhabitant of hell fire will not be people with whose deeds and speech Allah (subhanahu wa ta’ala) will be pleased with. If He was pleased with their actions and speech then they will not be in hellfire. If they are in hell fire [which they will be] then Allah (subhanahu wa ta’ala) is not pleased with the actions of these people. Quran is replete with references to Allah (subhanahu wa ta’ala) being pleased with Saliheen and Momineen, but no mention of Allah (subhanahu wa ta’ala) being pleased with those who are in hell-fire. Simple But The Truth Nothing But Truth: A true Islamic prohibited intercession is, where the one requiring intercession has committed [major] Shirk – believed in gods, or a god partner for Allah (subhanhu wa ta’ala), in form of sons, daughters, or worshipped idols, gods, and died upon such [major] Shirk without repenting etc. Intercession for such people will be and is prohibited, no Prophet or a Muslim will ever intercede for a disbeliever nor will they be permitted nor their intercession be accepted if they were to. Permitted intercession is for one who as at minimum affirmed; there is no god but Allah and Muhammad is the Messenger of Allah. This is a absolute minimum requirement for securing a intercession of Prophet (sallallahu alayhi was’sallam) and if one has some good deeds but not enough to enter paradise, Allah (subhanahu wa ta’ala) the greater the amount earlier the Muslim will be out of fire. Finale Word On The Principles Of Affirmed & Prohibited Intercession: These principles absolutely are irrelevent to understanding intercession in fact these principles of intercession clearly and definitely contradict evidence of Quran and Sunnah. A ‘prohibited intercession’ principle should be exclusive enough to exclude the permitted and exhaustive enough to include all prohibited, and same rule applies to ‘affirmed intercession’. One does not require a principle or principle as presented by Muhammad bin Abdul Wahhab to understand the subject intercession. Muhammad bin Abdul Wahhab had alterior motives behind formulating these two principles of intercession. He strictly intended to forge the minds of his minions into Shirk machine-guns which he managed quite comfortably because his target audience was dessert Beduins who had little to no religious knowledge and intellectual capacity of an ant. Conclusion: In a Hadith narrated by Hadhrat Aysha (radiallah ta’ala anha) in which Prophet (sallallahu alayhi was’sallam) is reported to have said; "If somebody innovates something which is not [in harmony with the principles of] our religion, that thing is rejected." [Ref: Bukhari, B49, H861] The prohibited principle does not have evidence for the following parts; “The prohibited intercession is that which is sought from other than Allah concerning that which only Allah is able to do.”, It is established with evidence that this principle contradicts established aspects of deen of Islam because the Awliyah-Allah are able to perform Karamat (i.e. miracles) with power granted by Allah (subhanahu wa ta’ala) hence nothing can be out of their power. The the following crossed out parts of affirmed intercession principle do have backing in Islam, they are innovations; “And the affirmed intercession is that which is sought from Allah, and the intercessor is honored with the intercession and the one interceded for is one whom Allah is pleased with; his speech and actions, [one interceding intercedes] after He gives permission …” Due to lack of evidence and these principles contradicting Quran and Hadith one employing these principles to judge matters of Islam will fall into heresy, and even disbelief, hence safest path is to reject them as we are instructed in the above Hadith. If we as Muslims we do not reject these principles, then we leave what Prophet (sallallahu alayhi was’sallam) termed; “The best of the speech is embodied in the Book of Allah, and the beet of the guidance is the guidance given by Muhammad.” [Ref: Muslim, B4, 1885] Instead we have opted for the misguidance which will lead us into fire of hell. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi Footnotes: - [1] “And [make him] a messenger to the Children of Israel, [who will say], 'Indeed I have come to you with a sign from your Lord in that I design for you from clay [that which is] like the form of a bird, then I breathe into it and it becomes a bird by permission of Allah. And I cure the blind and the leper, and I give life to the dead - by permission of Allah. And I inform you of what you eat and what you store in your houses. Indeed in that is a sign for you, if you are believers.” [Ref: 3:49] “[The Day] when Allah will say, "O Jesus, Son of Mary, remember My favor upon you and upon your mother when I supported you with the Pure Spirit and you spoke to the people in the cradle and in maturity; and [remember] when I taught you writing and wisdom and the Torah and the Gospel; and when you designed from clay [what was] like the form of a bird with My permission, then you breathed into it, and it became a bird with My permission; and you healed the blind and the leper with My permission; and when you brought forth the dead with My permission; and …” [Ref: 5:110] - [2] “… and a person who would be the best of men or one from amongst the best of men would say to him: I bear testimony to the fact that you are Dajjal about whom Allah's Messenger (may peace be upon him) had informed us. The Dajjal would say: What is your opinion if I kill this (person), then I bring him back to life; even then will you harbour doubt in this matter? They would say: No. He would then kill (the man) and then bring him back to life. When he would bring that person to life, he would say: By Allah, I had no better proof of the fact [that you are indeed Dajjal] than at the present time. The Dajjal would then make an attempt to kill him (again) but he would not be able to do that. Abu Ishaq reported that it was said: That person would be khadir (Allah be pleased with him).” [Ref: Muslim, B41, H7017] - [3] “And [mention] when Abraham said, "My Lord, show me how You give life to the dead." [Allah] said, "Have you not believed?" He said, "Yes, but [i ask] only that my heart may be satisfied." [Allah] said, "Take four birds and commit them to yourself. Then [after slaughtering them] put on each hill a portion of them; then call them - they will come [flying] to you in haste. And know that Allah is Exalted in Might and Wise." [Ref: 2:260] - [4] “I was with Allah's Messenger (may peace be upon him) one night. and I brought him water and what he required. He said to me: ask (anything you like). I said: I ask your company in paradise. He (the Holy Prophet) said: Or anything else besides it. I said: That is all (what I require). He said: Then help me to achieve this for you by devoting yourself often to prostration.” [Ref: Muslim, B4, H990] - [5] “The Prophet said, "On the Day of Resurrection the Believers will assemble and say, 'Let us ask somebody to intercede for us with our Lord.' So they will go to Adam and say, 'You are the father of all the people, and Allah created you with His Own Hands, and ordered the angels to prostrate to you, and taught you the names of all things; so please intercede for us with your Lord, so that He may relieve us from this place of ours.' Adam will say, 'I am not fit for this (i.e. intercession for you).' Then Adam will remember his sin and feel ashamed thereof. He will say, 'Go to Noah, for he was the first Apostle, Allah sent to the inhabitants of the earth.' They will go to him and Noah will say, 'I am not fit for this undertaking.' He will remember his appeal to his Lord to do what he had no knowledge of, then he will feel ashamed thereof and will say, 'Go to the Khalil--r-Rahman (i.e. Abraham).' They will go to him and he will say, 'I am not fit for this undertaking. Go to Moses, the slave to whom Allah spoke (directly) and gave him the Torah .' So they will go to him and he will say, 'I am not fit for this undertaking.' and he will mention (his) killing a person who was not a killer, and so he will feel ashamed thereof before his Lord, and he will say, 'Go to Jesus, Allah's Slave, His Apostle and Allah's Word and a Spirit coming from Him. Jesus will say, 'I am not fit for this undertaking, go to Muhammad the Slave of Allah whose past and future sins were forgiven by Allah.' So they will come to me and I will proceed till I will ask my Lord's Permission and I will be given permission. When I see my Lord, I will fall down in Prostration and He will let me remain in that state as long as He wishes and then I will be addressed.' (Muhammad!) Raise your head. Ask, and your request will be granted; say, and your saying will be listened to; intercede, and your intercession will be accepted.' I will raise my head and praise Allah with a saying (i.e. invocation) He will teach me, and then I will intercede. He will fix a limit for me (to intercede for) whom I will admit into Paradise. Then I will come back again to Allah, and when I see my Lord, the same thing will happen to me. And then I will intercede and Allah will fix a limit for me to intercede whom I will let into Paradise, then I will come back for the third time; and then I will come back for the fourth time, and will say, 'None remains in Hell but those whom the Quran has imprisoned (in Hell) and who have been destined to an eternal stay in Hell.' " (The compiler) Abu 'Abdullah said: 'But those whom the Qur'an has imprisoned in Hell,' refers to the Statement of Allah: "They will dwell therein forever." (16.29) [Ref: Bukhari, B60, H3]

Salam alayqum, Meri behan, joh Kilk e Raza nay links deeyeh hen zeroor dekhyeh ga.

Salam alayqum, Meri behan, halat badaltay aur phirtay rehtay hen. Hamesha kabi kush aur kabi gham be nahin rahay ga. koshish karen kay buzurgoon ki marzi ko saath mila kar kohi decision banahen. Matlab mother in law say pooch leeya, anti meri marzi toh yeh thee pakanay kee aap batahen aap kee marzi kia heh, chalen aaj aap kee marzi kay mutabiq kuch pakatay hen, buzurgoon ko saath laga kar chalen. Un kee baaz bateh na qabil e bardasht hoti hen magar phir thori umar dalnay kay baad banda samajta heh kay buzurg theek farmaya kartay thay. Meh jawani meh, abhi umar 36 saal kee heh, 14-25 saal kee umar taq kohi itni samaj nahin thee buzurgoon kee nahin sunta thah aur socha karta thah yeh logh anparh hen in ko samaj nahin waghera waghera ... magar 27-36 taq yahi realize keeya kay Muhammed Ali tooh intihahi bewaqoof thah aur buzurg darust farmaya kartay thay, teri taleem collegoon wali thee, aur buzurg anparh ho kar be un ka tajarba asal zindgi wala thah, aur woh halat say guzr chukay thay aur mujjay samjaya kartay thay. Meri behan buzurgoon kee batoon ka bura nah manaya karen, aur sabr keeya karen. Buzurg bahay say rehmat hen jab aap kay walden aur family kay buzurg dunya say rukhsat ho gahay toh phir aap ko pachtawa hoga kay kash ham mil beth-tay un say baten kartay. Aap mother in law kay saath betha karen aur un kee zindgi kay waqiat poocha karen, aqsar buzurgoon ko side par kar deeya jata heh ya woh markaz tawajoh nah honay kee waja say chir chira jatay hen. Meray khandan kay buzurg baray sakht thay, meri grand father, kissi kee majal nahin thee kay kohi hil kar be dekhay, itni sakht tabiyat thay, magar meri adat thee, kay meh shaam ko un kay saath beth jata, aur bateh karta, baba jee jawan kee bateh batahen, aap kia kheltay thay, kon say dost tay, jis ilaqay meh ham rehtay hen in meh kia kia thah joh abh nahin heh aur kia kia heh joh tab nahin thah, khandan kee rishtay dariyoon kay kissay, waghera waghera ... nateeja kia nikla mujjay gar walay joh sab say nakkama aur bewaqoof aur lalloo samajtay thay, woh baba jee ke nazr meh sab say ziyada samajdar aqalman aur pasandeeda ho gaya, gar kay baray joh kehtay Baba jee nah mantay, magar meh kehta Baba jee mera irada yeh heh, toh Baba jee kehtay Ali wali bat mujjay pasand heh. Meri behan mera maqsad kahani biyan karna nahin thah sirf ek example deeya kay baroon ko company chahyeh, un kay haath pahoon daba denay say, woh kush ho jatay hen, yeh choti choti batenh baroon ka dil jeet-ti hen. Meri behan woh mother in law joh us gar kee queen thee aap kay janay kay baad gar meh woh abh sirf buri aurat ban kay reh gaee, aap nay gar bar sab kuch sambal leeya, aur woh side par ho gaheen, sirf zaban chalati hoon gi gar bar nahin. Insaan kee fitrat yeh heh kay jab woh apnay haath say control jata dekhay toh kuch na kuch rad e amal karta heh, bas aap kee mother in law insecure hen, aap nay un ko secure karna heh, yehni un ka dil jeeten taqay un ko masoos ho kay aap un kay gar meh bahasiyat e beti rehti hen malkan nahin. Deen ka ilm hasal karen, aur ibadat aur buzurgoon kee khidmat karen, un kee sakhtiyoon ko piyar samjen, meh 36 ka ho kar abh beth kar sochta hoon kay kash meh kabi apni grandmother kay saath betha karta aur un say bee baten karta, woh akelay meh bethi huwa karti theen, jab aap ke umar thor ziyada huwi aur aap ka shahoor jaga toh phir aap yeh feel keren gee. Apas meh piyar aur muhabbat say rahen dunya meh sirf chand din kay mehman hen ya aap chali jahen gee ya woh, aur joh peechay bachay ga aur zinda dil insaan heh toh zeroor pachtaway ga kay kash meh yeh nah kehti aur ignore karti ... Meh nay apni umar meh realize keeya kay meri zindgi bot kam heh kay meh kissi say naraz hoon, meh koshish karta hoon kay kohi muj say naraz nah ho aur joh ho meh ussay raazi kar loon, meh nahin chahta kay kohi naraz ho aur dunya say rukhsat ho jahay issee narazgi meh, keun kay yeh narazgi phir qayamat kay bad bee qaim rahay gee, nah woh mujjay millen nay meh miloon, thora sa waqt heh achi tara guzar lenh. Meh sirf naraz us say hoon joh meray deen ka dushman, meray rab ka gustakh, meray nabi ka gustakh, aur joh in kay gustakhoon aur gustakhiyon ka difa karay, aap bee essoon say naraz hoon, aur joh aap kay apnay aur sahih ul aqeedah sunni hen un say raazi hoon, momineen kay nishani yahi heh kay woh apas meh ek dosray say achay rehtay hen aur munaifqoon aur kafiroon say sakht hen, Joh sunni heh, kohi be ho, mother in law, father in law, sab say piyar aur narmi karen, aur joh bad mazhab heh sakhti aur nafrat karen chahay baap ho aur esoon ka dil jalahen Allah kee raza kay wastay, apni batoon aur harkaat kay saath. Meri behan apnay piyar, narmi nafrat aur sakhti, raazi aur narazgi ko Sunni aur ghair-sunnioon kay wastay rakhen, joh bad mazhab heh us say naraz, nafrat, sakhti, keren, aur joh Sunni heh kitna be aap ka dil dukha-hay piyar aur narmi aur un say Allah kee raza kee khatir raazi rahen. meri behan Allah ta'ala ham ko aap ko aur sab sunniyoon ko ittifaq, piyar, muhabbat, say rehnay kee tofeeq deh, ameen.

Jahil logh hen khafqat matana chahtay hen kissi tara say. Apnay andar kee steam nikal jahay bas baat ki tuq banti ho ya nah bas barhaas nikal jahay bughz kee aag ka yeh asool heh in ka. Ek Sahib musalmanoon ko Mushrik likh rahay thay aur woh sher pesh ker rahay thay jin meh musalmanoon ko Mushrik tehraya gaya. Muj say baat huwi deen kay masail par, aur meri fitrat hee ashidda alal kuffar wali heh, Itla e dalahil e shariat kay bad Kafir ka 'fatwah' aam tor per mera tareeka heh. Un sahib ko meh nay kaheen baar us kay uqabir aur ko chand dafa janab ko Kafir tehraya toh janab nay hadith pesh kee kay joh la ilaha ilAllah paray woh musalman heh. Meh nay tawajoh dalahi kay falan jaga toh tum musalmanoon ko joh pura kalmah, roza, zakat, hajj, saum, salat, tilawat e Quran, sab krtay hen un ko Mushrik tehra ahay ho idhar mujjay yeh hadith suna rahay ho, tum ko us waqt hadith pata nahin thee. Alhasil yeh huwa kay janab ko hadith toh maloom thee magar baat dao par thee, idhar keun kay Kafir kehnay wala meh thah is leyeh Hadith pesh ker deeh. In logoon kee wardat ka tareeka aur in kay 'Islam' ka ahem asool yeh heh; dao laga loh, asool o insaaf kuch faida nahin deta. Phir janab nay taweel kee kay mera aqeeda yeh nahin, yeh toh falan ka thah aur us nay falan kay mutaliq esa likha, meh nay jawab likha kay chalo tumara toh yahi heh nah kay joh la ilaha ilAllah paray musalman heh toh tum hee bata doh kay falan nay joh falan ko Mushrik tehraya toh tumara falan maulvi Kafir huwa ya nahin Takfir palatnay kee waja say, magar es'see maut aahi kay jawab nah deeya. kehna yeh chahta thah kay in logoon ko haq o batil, asal o asool, jaiz o na-jaiz, kissi kee parwa nahin jahan par joh dao chalta heh chala loh. Keun kay in ka nazria heh andi mukhalfat behtr heh khamosh rehnay say. Is waja say joh ahay, likh detay hen aur jab likh deeh, dunya meh kohi manwa nahin sakta, yeh nasal bey-asal heh, aur joh bey-asal hota heh woh kissi ka lehaz nahin karta, baray chotay, achay buray, haq aur batal, kissi ka nahin.

Introduction: Muhammad bin Abdul Wahhab’s purpose according to the first and the second principle was to establish a common connection between the beliefs of Mushrikeen of Arabian Peninsula and the Muslims of his own era. Then using Khariji methodology interpret verses of Quran which were about polytheists in such a fashion that they seem to represent the creed of Muslims. With this he laid the foundation of justification of Takfir (i.e. declaring Muslims as polytheistic Kafirs) and murder of Muslims. Belief Of Muslims Regarding Intercession & Intermediation: Prophet (sallallahu alayhi was’sallam) intercedes to Allah (subhanahu wa ta’ala) if he notes sin of a Muslim asking Allah (subhanahu wa ta’ala) to forgive the sins, established from this Hadith: “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."[1] The other Ahadith establish that it is recommended to ask servants of Allah (subhanahu wa ta’ala) in time of need: “Allah has angels on the earth - other than the [two] record-keepers - who keep a record [even] of the leaves that fall on the ground. Therefore, if one of you is crippled in a deserted land where no-one is in sight, let him cry out: Help O servants of Allah” [Ref: Majma az Zawaid, Vol10, H17104] Imam Baihaqi (rahimullah alayhi ta’ala) writes: “Abdullah bin Ahmed bin Hanbal (rah) said that he heard his father (Imam Ahmed) who said: I performed Hajj 5 times, thrice on foot and twice on ride or he said thrice on ride and twice on foot, once when I was on foot I lost my way hence I started to exclaim this: O Allah’s servants show me the way I kept on repeating this until I came back on track.”[2] [Ref: Shu’ayb ul Iman, Vol6, P128, H7697] Of course asking the servants of Allah (subhanahu wa ta’ala) is not with belief they are gods or partners of God but as servants whom Allah (subhanahu wa ta’ala) has granted the means to help the Saliheen. Hadith Qudsi records that Allah (subhanahu wa ta’ala) becomes metaphorically speaking hands, feet, eyes ears, of His Awliyah, which implies that He grants them supernatural powers of granting, travelling, seeing, hearing: “And the most beloved things with which My slave comes nearer to Me, is what I have enjoined upon him; and My slave keeps on coming closer to Me through performing Nawafil till I love him, so I become his sense of hearing with which he hears, and his sense of sight with which he sees, and his hand with which he grips, and his leg with which he walks; and if he asks Me, I will give him, and if he asks My protection, …" [Ref: Bukhari, B76, H509] These Awliyah-Allah provide help to those who need it in the time of their need, with permission of Allah (subhanahu wa ta’ala) and to those whom Allah (subhanahu wa ta’ala) is pleased with. Ibnul Wahhab’s Objective In Writing Second Principle: According to Wahhabism seeking intermediation of RasoolAllah (sallallahu alayhi was’sallam) and Awliyah of Allah (subhanahu wa ta’ala) is [major] Shirk. Hence to establish as [major] Shirk of Muslims Muhammad bin Abdul Wahhab in the first principle of Qawa’id Al Arba it is writes: “That you know the disbelievers (i.e. Kufar) who the Messenger fought used to affirm that Allah (ta’aala) was the Creator and the Disposer of all the affairs but that didn’t enter them into Islam and the proof is the saying of the Most High:…” Also Muhammad bin Abdul Wahhab wrote; “That they say: We do not call upon and turn towards them except to seek nearness and intercession. So the proof against seeking this nearness (through others like Awliyah) is the saying of the Most High: …”After which he proceeded to quote verse [39:3] which was revealed for the disbelievers Arabia who lived in the time of Prophet (sallallahu alayhi was’sallam). From this we gather the words; “That they say: We do not call upon …”. mean they the disbelieving polytheists say that we do not call upon except to seek nearness and intercession. Muhammad bin Abdul Wahhab is implying that those Muslims who believe in Tawassul/Waseela (i.e. intermediation) of Awliyah-Allah are like the disbelieving polytheists. Note he also wrote that Prophet (sallallahu alayhi was’sallam) fought the disbelievers to implant the idea in the readers to mind; it is permissible to declare war on those Muslims who are Mushrikeen according toMuhammad bin Abdul Wahhab’s methodology. The Genesis Of Edicts Of Kufr Upon Muslims: Khawarij were from earliest sects to leave the fold of Islam. The following Hadith puts their methodology in perspective:“... 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: Qatal Al Khawarij] This Hadith establishes central to Khariji methodology is to interpret verses which were revealed regarding disbelievers in such a fashion that they seemingly represent the creed of Muslims. What the Hadith omits is, after utilizing such a verse and interpreting in this fashion; the Khawarij accused the Muslims of being disbelievers on account outwardly similarity.[3] Muhammad bin Abdul Wahhab revived this apostate group’s central misguided teachings of Shirk[4] and utilized the methodology of apostate sect to justify the evictions of Muslims from Islam and their killing. Wahhabi’s Believe Muslims Are Kafir: The Muslims have always believed in Tawassul/Shaf’at of Prophet (sallallahu alayhi was’sallam) and the Awliyah-Allah but heretical Khariji elements originated in Najd who based on misinterpretation Quranic verses labeled Muslims as disbelievers and permitted the killing of Muslims. Muhammad bin Abdul Wahhab was the leaders of these lunatics. He considered Muslims who practiced Tawassul of Prophet (sallallahu alayhi was’sallam) and Tawassul of Awliyah-Allah as polytheists – Kafir. He waged relentless armed campaign against the Muslims of Arabian Peninsula on the pretext that Sunni Muslims are Mushrikeen – Kafir. His bandits practiced wholesale killing of Sunni’s men, women, children and pillaged villages, towns and cities and raped thousands of Muslim women. All this slaughter, rape, pillaging was carried out in effort to forcibly convert the Sunni population to Wahhabism. Wahhabi Excuse Muslims Have Fallen Into Shirk: When it is pointed out to Wahhabi’s that you accuse Muslims of being polytheistic Kafirs and your sect teaches it is permissible to kill Muslims. They argue that Muslims had/have fallen into major Shirk hence they had/have become polytheistic disbelievers and therefore it was/is permissible to kill those people. Muslim Ummah Protected From Shirk: Prophet (sallallahu alayhi was’sallam) said: “Verily, the Satan has lost all hopes that the worshippers would ever worship (him) in the peninsula of Arabia, but he (is hopeful) that he would sow the seed of dissension amongst them." [Ref: Muslim, B39, H6752] Similar Hadith is found else where: “Satan has despaired of ever being worshipping in this land of yours, but he will be obeyed in some matters which you regard as insignificant, and he will be content with that.” [Ref: Ibn Majah, Vol.1, B25, H3055] Hadith has to be understood in the light of following verse of the Quran: “(The polytheists) leaving Him call but upon goddesses: They call but upon Satan the persistent rebel!” [Ref: 4:117] In the language of the Quran calling upon other gods/goddesses besides Allah (subhanahu wa ta’ala) is akin to calling upon Satan. Therefore the hadith means that Satan has lost all hopes of worshippers of Allah (subhanahu wa ta’ala) would ever worship idols in Arabian Peninsula.[5] In another Hadith Prophet (sallallahu alayhi was’sallam) is reported to have said regarding his Ummah: “By Allah! I am not afraid that you will associate with Allah after my death, but I am afraid that you will compete with one another for the worldly things." [Ref: Bukhari, B23, H428] Prophet (sallallahu alayhi was’sallam) is reported to have said: “The thing that I fear most for my nation is associating others with Allah. I do not say that they will worship the sun or the moon or idols, but deeds done for the sake of anyone other than Allah, and hidden desires.” [Ref: Ibn Majah, Vol.1 B37, H4205] Therefore the charge of Muslims taking Awliyah-Allah as idol-gods and intercessors, besides Allah (subhanahu wa ta’ala) and worshipping them to gain nearness of Allah (subhanahu wa ta’ala) is false. Takfir Of Muslims Returns To Those Who Make Takfir: Those who accuse Muslims of worshiping others besides Allah (subhanahu wa ta’ala) in reality accuse Muslims of being polytheists. Major Shirk is more serious offense then Kufr and worshiping others beside Allah is major Shirk. Therefore denouncing Muslims as polytheists is worse then calling them disbelievers. Prophet (sallallahu alayhi was’sallam) has told that one who calls his brother surely one of them is: "If a man says to his brother: ‘O Kafir!’ Then surely one of them is such.” [Ref: Bukhari, B73, H125] Quoted Hadith is further explained by another: “Any person who calls his brother: O Unbeliever! (then the truth of this label) would return to one of them. If it is true, (then it is) as he asserted, (but if it is not true), then it returns to him (and thus the person who made the accusation is an Unbeliever).” [Ref: Muslim, B1, H117] With so much difference of belief as well as practice between Muslims and Mushrikeen could there be a justifiable reason for declaring a Muslim to be polytheistic Kafir! One may want to argue, remember Prophet (sallallahu alayhi was’sallam) has foretold that his Ummah [as whole] will remain free from [major] Shirk. Killing Of Muslims Without Jusitiable Reason: It has been established from the Ahadith that Ummah of Prophet (sallallahu alayhi was’sallam) will remain free from [major] Shirk and as long as the Muslims remain upon Arabian Peninsula the Shirk will not return to it. Hence Muhammad bin Abdul Wahhab’s charge that Muslims of Arabian Peninsula had fallen into [major] Shirk was unwarranted and his legalizing the spilling of blood of Muslims was illegal in religion of Islam. The Impermissibility Of Killing A Muslim: Prophet (sallallahu alayhi was’sallam) is reported to have said: "The blood of a Muslim who confesses that none has the right to be worshipped but Allah and that I am His Apostle, cannot be shed except in three cases: In Qisas for murder, a married person who commits illegal sexual intercourse and the one who reverts from Islam (apostate) and leaves the Muslims." [Ref: Bukhari, B83, H17] In another Hadith is is recorded that Prophet (sallallahu alayhi was’sallam) is said: "The most hated persons to Allah are three: (1) A person who deviates from the right conduct in the Haram (i.e. sanctuaries of Mecca and Medina); (2) a person who seeks that the traditions of the pre-lslamic period of ignorance, should remain in Islam (3) and a person who seeks to shed somebody's blood without any right." [Ref: Bukhari, B83, H21] Note out of most hated persons by Allah (subhanahu wa ta’ala) is one who seeks to kill a Muslim. Then how much hated would a person be one who kills a Muslim intentionally? Another narration records words of Mother of Momineen Hadhrat Aysha (radiallah ta’ala anha), she said: “It is not permissible to shed the blood of a Muslim except in three cases: An adulterer who had been married, who should be stoned to death; a man who killed another man intentionally, who should be killed; and a man who left Islam and waged war against Allah, the Might and Sublime, and His Messenger, who should be killed, or crucified, or banished from the land." [Ref: Nisa’i, Vol5, B37, H4023] Muhammad bin Abdul Wahhab and his followers have declared the Muslims, the Sawad Al Azam (i.e. greath majority), the Jammah (i.e. the Group) as Kafir idol worshipers and on this pretext legalized the killing of Muslims. He with his minions made Halal the blood of Muslims which Messenger (sallallahu alayhi was’sallam) declared to be Haram.[6] The Serious Offense Of Killing a Muslim: Prophet (sallallahu alayhi was’sallam) sent a expedition against the tribe of Juhaina. In the morning the expedition attacked the enemy and routed them from battle field. Two companions chased a individual and when they caught up to him he recited; “There is no god except Allah.” This was indication that he had accepted Islam therefore killing him was impermissible but one companion thinking the man has faked his conversion on pain of death stabbed him to death with his spear. The news reached Prophet (sallallahu alayhi was’sallam) and he said to this companion: "O Usama! You killed him after he had said, 'None has the right to be worshipped but Allah?"' The companion replied: "O Allah's Apostle! He said so in order to save himself." Then Prophet (sallallahu alayhi was’sallam) said: "You killed him after he had said, 'None has the right to be worshipped but Allah." The Hadith further records: “The Prophet kept on repeating that statement till I wished I had not been a Muslim before that day.” [Ref: Bukhari, B80, H11] Note one individual who recited one aspect of confession and Prophet (sallallahu alayhi was’sallam) disapproved it so much that his constant repetition made companion feel that he wished he wasn’t Muslim. Meaning Prophet (sallallahu alayhi was’sallam) made him feel so guilty of his action that he was ashamed of being a Muslim. Killing a Muslim who recites confession of creed, performs prayers, fasts every year, goes for Hajj, Umrah, celebrates the Eid, recites the Quran, partakes in funeral prayers, loves Allah (subhanahu wa ta’ala), loves His Messenger (sallallahu alayhi was’sallam), hurts when a Muslim is hurt and does what Allah (subhanahu wa ta’ala) and his Messenger (sallallahu alayhi was’sallam) instructed in Islam. Imagine how Messenger of Allah (sallallahu alayhi was’sallam) would react to Wahhabi’s killing Muslims. Would he be pleased with them or order them to be put to sword for killing Muslims?[7] Killing A Muslim Is Kufr And Killer Is Apostate: Prophet (sallallahu alayhi was’sallam) stated to kill a Muslim is Kufr and to abuse him with foul words is Fisq: “Narrated 'Abdullah: Allah's Apostle said, "Abusing a Muslim is Fusuq (i.e., an evil-doing), and killing him is Kufr (disbelief)." [Ref: Bukhari, B73, H70] In another Hadith Prophet (sallallahu alayhi was’sallam) said: “The Prophet said to me during Hajjat-al-Wida': Let the people keep quiet and listen. Then he said (addressing the people), "Do not revert to disbelief after me by striking the necks of one another (with swords)." [Ref: Bukhari, B3, H122] This establishes that killing a Muslim is Kufr which invalidates one’s Islam and person becomes apostate. Allah (subhanahu wa ta’ala) states: "Anyone who kills a believer deliberately will receive as his reward (a sentence) to live in Hell for ever. God will be angry with him and curse him, and prepare dreadful torment for him." [Ref: 4:93] Kafirs, will be in hell fire for eternity, and anyone who kills a Muslim is Kafir hence he will burn in hell for eternity with the disbelievers. Best Of Speech And Best Of Guidance: Prophet (sallallahu alayhi was’sallam) is reported to have said: “The best of the speech is embodied in the Book of Allah, and the best of the guidance is the guidance given by Muhammad. And the most evil affairs are their innovations; and every innovation is error." [Ref: Muslim, B4, H1885] In another hadith Prophet (sallallahu alayhi was’sallam) said: “The worst of things are those that are newly invented; every newly-invented thing is an innovation and every innovation is misguidance, and every misguidance leads in the Fire.” [Ref: Nisa’i, B19, H1579] The belief that, Muslim Ummah has fallen into Shirk was introduced by Muhammad bin Abdul Wahhab and this is a innovation, which leads to the fire. Those who believe in it, defend it, promote it are the people of hell because they have chosen a religion other then the religion of Prophet Muhammad (sallallahu alayhi was’sallam). They have chosen a path other then the straight path taught by Prophet (sallallahu alayhi was’sallam) and those who oppose Messenger of Allah (sallallahu alayhi was’sallam) after guidance has been conveyed to them they are people of hell: "Whoever opposes the Messenger after clear guidance has been conveyed to them and follows a way other than the believers then We shall entrust him to what he has turned to and land him in Hell, what an evil refuge" [Ref: 4:115] Conclusion: Muhammad bin Abdul Wahhab’s second principle contradicts the established beliefs of Quran and Sunnah. The principle is geared toward programing the readers to consider the Muslims as Mushrikeen and engage in fighting and killing Muslims. Prophet (sallallahu alayhi was’sallam) had expressed in no uncertain terms that his Ummah will remain free from [major] Shirk. Also Prophet (sallallahu alayhi was’sallam) forbade the killing of Muslims and declared it to be Kufr and act of apostasy. Muhammad bin Abdul Wahhab, his immediate and his modern followers, all declare that vast majority of Muslims are upon [major] Shirk and as such fighting and killing them is permissible. Their beliefs are contradicting the teaching Prophet (sallallahu alayhi was’sallam). We the Muslims believe in Allah (subhanahu wa ta’ala) as are God and Prophet Muhammad (sallallahu alayhi was’sallam) as the Last, Finale of Prophets. We believe in the guidance of our Rabb and teaching of our Prophet (sallallahu alayhi was’sallam) and one who abandons them has abandoned Islam. We are not from them nor they are from us and we the Muslims thank and praise Allah (subhanahu wa ta’ala) for guarding our Islam and making us Muslims. Their act of declaring Muslims as polytheists and their slaughter of Muslims is enough evidence for their renegation from Islam. All praises belong to Allah the Rabb of Alameen. Footnotes: - [1] Ibn Sa‘d, at-Tabaqat-ul-kubra (2: 194); ‘Ali bin Abu Bakr Haythami related in Majma‘-uz-zawa’id (9:24) 2nd) Narrated by Ibn Hajar ‘Asqalani, through Harith in his al-Matalib-ul-Aliyah, 4: 22-3 #3853. - [2] These three narrations to establish that scholars preceding the modern Ahle Sunnat Wal Jammat have narrated texts which establish Tawassul/Waseela of Awliyah-Allah and Prophet (sallallahu alayhi was’sallam). If Waseela/Tawassul was such an issue of [major] Shirk these Ulamah would have out right rejected these narrations stating these narrations contradict Tawheed. In fact no one would have even narrated these traditions, classifying these traditions and criticizing their Isnad (i.e. chain of narrators) as well as interpreting the Matan (i.e. text) would be too much to get involved in. How many fabricated Ahadith are narrated which instruct worship of Al-Lat or Al-Uzza and why not? Not one, because any narration which contradicts teaching of Tawheed the Scholars would have dismissed it based on the text of Hadith, without getting involved into criticism of narrating chain. No scholar has ever stated these Ahadith are teaching polytheism or they contradict Tawheed. This is sufficient to establish Scholars of Islam never considered Tawassul of deceased as Shirk. People like Ibn Taymiyyah and his equally rabid student Ibn Qayyim Al Jawziyyah may have been only individuals whom might have classed these Ahadith as teaching Shirk. In the truest sense Muhammad bin Abdul Wahhab and his minions of Shaytan started the innovation of stating these Ahadith contradict Tawheed. - [3] Excellent example of how this outwardly similarity being utilized to demonize the Muslims as Kafirs is demonstrated by Muhammad bin Abdul Wahhab in the first principle of Qawa’id Al Arba. The Muslims ask the servants of Allah (subhanahu wa ta’ala) in other words Awliyah-Allah to help them in time of need as instructed by the Ahadith of Prophet (sallallahu alayhi was’sallam). In context of this practice Muhammad bin Abdul Wahhab quoted the following verse: “And those who you take Awliyah besides Him (they say): ‘We worship them only that they may bring us near to Allah.” [Ref: 39:3] Firstly, quoting this verse creates a false parallel between the belief of Muslims and Mushrikeen. It insinuates to the readers that Muslims worship the Awliyah-Allah like the Mushrikeen worshiped their Awliyah. Note Muhammad bin Abdul Wahhab defined the act of asking of help from Awliyah-Allah as a act of worship. In other words if a Muslim was to ask for help of servants of Allah (subhanahu wa ta’ala) saying; ‘Ya RasoolAllah (sallallahu alayhi was’sallam) help me!’ or say; ‘O Servants Of Allah help me.’, then according to Wahhabism, the Muslims has worshipped the one whom he has sought help from. Therefore what is insinuated from principle is the belief of Wahhabis and it is not an assumption. Secondly, the Khawarij interpret the Quranic verses independently of other verses of Quran which are on same topic. Muhammad bin Abdul Wahhab ignored the following verses: “Then why did those they took besides Allah as gods by which to approach [Him] not aid them? But they had strayed from them. And that was their falsehood and what they were inventing.” [Ref: 46:28] This verse reveals that polytheistic Kafirs took their gods as means to get close to Allah (subhanahu wa ta’ala) and on the judgment day these gods would abandon them. Fact established is, the verse was about polytheists who took their idols as gods and believed these idol-gods will get them closer to Allah (subhanahu wa ta’ala) if they worship them. Yet we the Muslims worship none but Allah (subhanahu wa ta’ala) and invoke no other god except Allah (subhanahu wa ta’ala). We Muslims do not ask help from Awliyah-Allah of our own accord but do what was commanded to us by our Prophet (sallallahu alayhi was’sallam). Following verse was revealed regarding the Awliyah of Muslims: “Your Wali is none but Allah and His Messenger and those who have believed - those who establish prayer and give zakah, and they bow [in worship].” [Ref: 5:55] About these Awliyah-Allah [singular; Wali, plural; Awliyah] Allah (subhanahu wa ta’ala) grants super natural powers: “… My slave keeps on coming closer to Me through performing Nawafil till I love him, so I become his sense of hearing with which he hears, and his sense of sight with which he sees, and his hand with which he grips, and his leg with which he walks; and if he asks Me, I will give him, and if he asks My protection, …" [Ref: Bukhari, B76, H509] Where as the Awliyah of polytheists Allah (subhanhu wa ta’ala) states saying to polytheists: “And do not invoke besides Allah [idol-god intercessors] that which neither benefits you nor harms you, for if you did, then indeed you would be of the wrongdoers.'" [Ref: 10:106] How can the Awliyah-Allah of Muslims and Awliyah of polytheists be counted as one and the same by a just, a true, and a Muslim, when they are worlds apart? This reveals how the Khawarij and Wahhabi’s use ambiguity in verses to implicate Muslims into [major] Shirk of polytheists and how interpreting Quran with Quran can check-mate their heretical beliefs. - [4] The Khariji methodology of Shirk was simple and straight forward. If a action/belief of Muslim had any resemblance to a Kafir’s action/belief even in Zahir (i.e. apparent, outward) form then Muslim was Kafir/Mushrik. Or if a Muslim gave attribute of Allah (subhanahu wa ta’ala) to a creation even in outwardly then Muslim is guilty of [major] Shirk hence a Mushrik/Kafir. The example of first is; 1) Hindu prostrates to an Idol, Hindu is Mushrik/Kafir. An ignorant Muslim who has no knowledge of prohibitions of Islam, out of reverence, love, affection prostrates to a grave of Wali, the Khariji would label him to be a Kafir/Mushrik and declare the grave of Wali and maybe even the Wali of Allah to be idol. The Muslims believe prostration of ignorant man would be major sin if he did out of respect and prostration of worship if he believed he was prostrating to his god, hence Kafir/Mushrik. The example of second is best demonstrated when the Khawarij charged Hadhrat Ali (radiallah ta’ala anhu) of committing [major] Shirk because he appointed a Judge between himself and Hadhrat Muawiyah (radiallah ta’ala anhu). The Khawarij charged him of Kufr/Shirk quoting verse of the Quran which stated Allah (subhanahu wa ta’ala) is Judge. The modern Wahhabi’s quote verses which state Allah (subhanahu wa ta’ala) is Aalim Ul Ghayb (i.e. Knower Of Ghayb) and accuse the Ahle Sunnat of committing Shirk just like their Khariji predecessors. - [5] The disbelievers may argue; Prophet (sallallahu alayhi was’sallam) foretold the return of Shirk in Arabian Peninsula. The people of Islam say; Prophet (sallallahu alayhi was’sallam) foretold the Shirk will return in Arabian Peninsula after the blowing of wind which will take the life of all believers and the disbelievers who will survive will revert to religion of their forefathers. This does not contradict the statement of hadith because then the worshipers of Allah (subhanahu wa ta’ala) would be dead. Therefore the worshipers of Allah (subhanahu wa ta’ala) will not revert to worship of idols on Arabian Peninsula but disbelievers. - [6] Legalizing the blood of Muslims was a evil and reprehensible innovation which should have been rejected but instead his followers have swallowed the Kufr. Prophet (sallallahu alayhi was’sallam) is reported to have said: “If somebody innovates something which is not in harmony with the principles of our religion, that thing is rejected." [Ref: Bukhari, B49, H861] Similar Hadith states: “He who did any act for which there is no (explicit or implicit) sanction from our behalf, that is to be rejected.” [Ref: Muslim, B18, H4267] The legalizing of blood of Muslim under the pretext that Muslims are Kafir Mushrikeen was a innovation for which there was no valid proof. One who invents an evil innovation he was warned by Prophet (sallallahu alayhi was’sallam) with the following words: “And he who introduced some evil practice in Islam which had been followed subsequently (by others), he would be required to bear the burden." [Ref: Muslim, B34, H6466] The word of Prophet (sallallahu alayhi was’sallam) indicate any murder of Muslim by a Wahhabi, it’s Kufr and the sin of killing a Muslim will be part of the burden which Muhammad bin Abdul Wahhab will have to account for on judgment day. - [7] Prophet (sallallahu alayhi was’sallam) foretold about the emergence of Wahhabism from Najd in the Hadith. Please read the following articles; 1) ‘The Satan's Group Will Descend From Dhil Khawaisira At-Tamimi.’ 2) ‘Satan's Group Will Emerge East Of Madinah From A Place Called Najd.’ Also Prophet (sallallahu alayhi was’sallam) indeed did instruct the killing of Wahhabi’s and informed that anyone who kills them for them there is reward. If Allah (subhanahu wa ta’ala) permits separate article will be written establishing this aspect with clear evidences of Ahadith and it will explain why it is permissible to kill them.

Introduction: Muhammad bin Abdul Wahhab presented the definition of permitted and prohibited intercession. In this article these two definitions will be criticized from the perspective of Quran and Sunnah. The Second Principle Of Qawaid Al Arba: That they say: We do not call upon and turn towards them except to seek nearness and intercession. So the proof against seeking this nearness (through others like Awliyah) is the saying of the Most High: “And those who you take Awliyah besides Him (they say): ‘We worship them only that they may bring us near to Allah.” Verily, Allah will judge between them concerning that wherein they differ. Truly, Allah guides not him who is a liar, and a disbeliever.” [Ref: 39:3] And the proof of intercession (through Awliyah) is the saying of the Most High: “And they worship besides Allah things that hurt them not, nor profit them, and they say: These are our intercessors with Allah.” [Ref: 10:18] And intercession is of two types; 1) the prohibited intercession, 2) and the affirmed intercession. The prohibited intercession is that which is sought from other than Allah concerning that which only Allah is able to do. And the proof is the saying of the Most High: “O you who believe! Spend from that which We have provided for you, before a Day comes when there will be no bargaining, nor friendship, nor intercession. And it is the disbelievers who are the wrong-doers.” [Ref: 2:254] And the affirmed intercession is that which is sought from Allah, and the intercessor is honored with the intercession and the one interceded for, is one whom Allah is pleased with; his speech and actions, after he gives permission, as He, Ta’aala, said: “Who is he that can intercede with Him except with His permission?” [Ref: 2:255] Prohibited Type Of Intercession/Intercessors And Seeking Nearness: Muhammad bin Abdul Wahhab defines the prohibited type of intercession as: “The prohibited intercession is that which is sought from other than Allah concerning that which only Allah is able to do.” This is contrary to teaching of Islam and result of foolishness. The disbelievers took idol-gods as their intercessors with Allah (subhanahu wa ta’ala). Taking these idol-gods as intercessors to Allah (subhanahu wa ta’ala) and worshipping them is prohibited to gain nearness. The evidence of prohibition is: “And do not invoke besides Allah [idol-god intercessors] that which neither benefits you nor harms you, for if you did, then indeed you would be of the wrongdoers.'" [Ref: 10:106] Therefore the prohibited type of intercessor/intercession or seeking nearness according to Quran is where an Shafi/Wali is taken as a god besides Allah (subhanahu wa ta’ala) and then believed to be a intercessor or believed to be means to nearness to Allah (subhanahu wa ta’ala). Permitted Type Of Intercession And Intercessor: Muhammad bin Abdul Wahhab’s incorrect definition of permitted intercession is; “And the affirmed intercession is that which is sought from Allah, and the intercessor is honored with the intercession and the one interceded for, is one whom Allah is pleased with; his speech and actions, …” The correct permitted intercession or seeking nearness is where the one who seeks intercession or seeking nearness affirms belief of Tawheed and seeks intercession or nearness from one who is believed to a created servant of Allah (subhanahu wa ta’ala). In detail, the one who seeks intercession/nearness, believes; Allah (subhanahu wa ta’ala) is One God, besides whom there is no God, and believes; Allah is One Allah besides whom there is no allah. Also believes Allah (subhanahu wa ta’ala) is without likeness to creation in attributes etc. The seeker believes about intercessor; intercessor is a creation of Allah (subhanahu wa ta’ala), a servant of Allah (subhanahu wa ta’ala) and not human-god or idol-god. Permitted Intercession Is Sought From Permitted Intercessors: The Ahadith establish that on the judgment day the people will go to Prophets and ask them to intercede for them to Allah (subhanahu wa ta’ala). Eventually they will come to Prophet (sallallahu alayhi was’sallam) and will ask him to intercede to Allah (subhanahu wa ta’ala). Then Prophet (sallallahu alayhi was’sallam) will prostrate in worship of Allah (subhanahu wa ta’ala) and he will be granted the right of intercession. Our beloved Prophet (sallallahu alayhi was’sallam) will be the first one to intercede. This establishes that affirmed intercession is which is sought from Prophets and the Prophets intercede on behalf of the sinners to Allah (subhanahu wa ta’ala). Also note the verse of Quran employed to establish the innovative definition of affirmed intercession, states; “To Him belongs whatever is in the heavens and whatever is on the earth. Who is it that can intercede with Him except by His permission? He knows what is [presently] before them and ...” [Ref: 2:255] The verse of Quran in light of other verses establishes; permitted intercession is where intercessor is granted the right to intercede to Allah (subhanahu wa ta’ala) for whom Allah (subhanahu wa ta’ala) permits intercession. In the light of Ahadith and Quranic verses then the affirmed intercession would be; where intercession is sought from a intercessor who has been permitted to intercede and sinners seek intercession from a intercessor who intercedes on their behalf to Allah (subhanahu wa ta’ala). Such intercession seekers commit neither Kufr nor Shirk and anyone who charges those who seek intercession of creation of Allah (subhanahu wa ta’ala) of Kufr/Shirk has himself fallen into it. Fused Definition Of Prohibited Intercession: Muhammad bin Abdul Wahhab define prohibited intercession as: “The prohibited intercession is that which is sought from other than Allah concerning that which only Allah is able to do.” It seems the Muhammad bin Abdul Wahhab deliberately fused the issue of intermediation (i.e. Tawassul) with intercession (i.e. Shaf’at). Here he was thinking of innovative principles of aid which is sought with means (i.e. ma-teht al asbab) from a creation and aid which is sought without means (i.e. ma fawq al asbab) from Allah (subhanahu wa ta’ala). Here is what Muhammad bin Abdul Wahhab was intending to write; “The prohibited intercession intermediation is that which is sought from other than Allah concerning that which only Allah is able to do.” In reality this entire principle is fusion of Tawassul and Shaf’at, which makes it impossible to correct it. If one was to consider the above correction as valid and replace the word intercession with intermediation in the principle. Then the evidence which Muhammad bin Abdul Wahhab employed to argue against intermediation will have no relevance to the subject. Evidence is about polytheists not having intercessor to intercede for them on the judgment day because they took idol-gods as intercessors with Allah (subhanahu wa ta’ala). In summary, on the basis the definition of prohibited intercession, the evidence employed does not support it therefore evidence used in context of definition is wrong and in the light of evidence the definition of prohibited intercession is clearly wrong. Prohibited & Permitted Principles Analyzed: Muhammad bin Abdul Wahhab fused the issue of Shaf’at and Tawassul. Keeping the definition of prohibited type of intercession in mind; “The prohibited intercession is that which is sought from other than Allah concerning that which only Allah is able to do.” The definition of permitted type of intercession should have been: “And the affirmed intercession is that which is sought from Allah concerning that which others are able to do and the intercessor is honored with the intercession and the one interceded for, is one whom Allah is please with his speech and actions, after he gives permission …”[1] If one was to keep the definition of permitted type of intercession in mind; “And the affirmed intercession is that which is sought from Allah, and the intercessor is honored with the intercession and the one interceded for, is one whom Allah is pleased with; his speech and actions, after he gives permission …” Then the prohibited type of intercession should be something like this: “The prohibited intercession is that which is sought from other than Allah, and the intercessor is not honored with right of intercession and one requiring intercession is one whose speech and actions Allah is displeased ” Note, the following part is omitted from the prohibited type of intercession; “… concerning that which only Allah is able to do.” Two two’s of a fool never add up to five just like lies and distortions of a heretic will never add to equal Islam. If one looks at it logically, each definition should be diametric opposite of the other[2] because Tawheed is opposite of Shirk. Note, according to Muhammad bin Abdul Wahhab’s methodology permitted intercession in line with Tawheed and prohibited intercession is Shirk. These two are opposites of each other therefore permitted intercession and prohibited intercession should be opposite of each other. Prohibited Intercession Principle Under Microscope: Muhammad bin Abdul Wahhab defined prohibited intercession with following words: “The prohibited Shaf’at is that which is sought from other than Allah concerning that which only Allah is able to do.” The crossed out part of quote has no real or any significance in the context of intercession. Attempts to reconcile the crossed out part with the principle; “… Concerning which only Allah is able to do.” Means “… concerning which Allah is only able to grant.” Allah is only able to permit who can intercede therefore; “the prohibited Shaf’at is that which is sought from other than Allah which only Allah is able to grant.” Hence Muhammad bin Abdul Wahhab meant; “the prohibited Shaf’at is that which is sought from other then Allah, who have not been granted the right of intercession.” This exercise establishes; crossed out part of principle has no direct connection with the subject of intercession. If one resorts to Taweel of Taweel of Taweel, only then one can harmonize the principle in the context of the evidence. The correct Wahhabi solution would be to replace the word Shaf’at with Tawassul, example; “The prohibited Tawassul is that which is sought from other than Allah concerning that which only Allah is able to do.” Alhasil, the crossed out words can be reconciled with the evidence by resorting to reinterpretation but lengths one has to go to achieve it are more then a stretch. Therefore the Taweel is improbable and the suggested correction is according to Wahhabi methodology and would be better option. The finale Taweel of the prohibited principle and the version with word Shaf’at replaced by Tawassul, both are with their own faults which have been demonstrated. Wrong Definition Of Permitted Intercession: Muhammad bin Abdul Wahhab wrote: “And the affirmed intercession is that which is sought from Allah, and the intercessor is honored with the intercession and the one interceded for, is one whom Allah is pleased with; his speech and actions …” He believes the intercession sought from intercessors is not permitted unless intercession is sought from Allah (subhanahu wa ta’ala😞 “And the affirmed intercession is that which is sought from Allah …” Obviously the prohibited intercession in light of this statement would be one which is sought from anyone other then Allah (subhanahu wa ta’ala). Here is the explicit confirmation of derived: “The prohibited intercession is that which is sought from other than Allah concerning that which only Allah is able to do.” Permitted Intercession Is Prohibited Intercession: If the prohibited type of intercession is analyzed in the light of permitted type of intercession then true Khariji nature of Muhammad bin Abdul Wahhab’s methodology is established. The prohibited intercession is defined as “The prohibited intercession is that which is sought from other than Allah concerning that which only Allah is able to do.” and permitted intercession is defined as; “And the affirmed intercession is that which is sought from Allah, and the intercessor is honored with the intercession and the one interceded for, is one whom Allah is pleased with; his speech and actions, …” Therefore if one seeks intercession according to permitted type of intercession [i.e. Prophet Muhammad sallallahu alayhi was’sallam] then he/she seeks prohibited intercession which is seeking intercession of other then Allah (subhanahu wa ta’ala). This conclusion is explicitly stated by Muhammad bin Abdul Wahhab in his another booklet: “So if he says, “The Prophet (sallallahu alayhi was’sallam) was given the right of intercession and I am seeking from him that which Allah the Most High gave him,” then the reply is: “Allah gave him the right of intercession but has forbidden you from doing this (which you have just mentioned) – so He, the Most High, stated: “So do not call upon anyone besides Allah.“ So if you were to call upon Allah asking that He allow His prophet (sallallahu alayhi was’sallam) to intercede for you, then you would have obeyed Him in His statement: “So do not call upon anyone besides Allah.” [Ref: Kashf Ash-Shubuhat, Page: 16, Trans: Abu Abdir Rahman Nasser Ibn Najam Alvi] According to Muhammad bin Abdul Wahhab seeking intercession of anyone other then Allah (subhanahu wa ta’ala) is prohibited and engaging in seeking prohibited intercession in his methodology is Kufr/Shirk. Hence according to his methodology anyone who seeking intercession of Prophet (sallallahu alayhi was’sallam) or anyone else will be and is Mushrik/Kafir. Permitted Intercession Is Not Kufr Or Shirk: Supporter of disbelief will argue; Muhammad bin Abdul Wahhab established the belief of intercession of Prophet (sallallahu alayhi was’sallam) with evidences and he believed in intercession of Prophet (sallallahu alayhi was’sallam). Hence you do not represent his belief correctly. It is based on mutilation of principle mentioned by Muhammad bin Abdul Wahhab and inferred via devious means. The response of believer should be; firstly, Muhammad bin Abdul Wahhab explicitly affirmed what is deduced from the principle in; Kashf ash’Shubuhat, hence the accusations of employing devious means to make case against Muhammad bin Abdul Wahhab is baseless. Secondly, according to Muhammad bin Abdul Wahhab’s methodology he did not make distinction between the Tawassul of Awliyah-Allah (subhanahu wa ta’ala) by Muslims and between Shafa’at. And evidence of this is found in the following excerpt: “Amongst these objections is their saying: “We do not associate any partners with Allah, rather we testify that none creates, nor provides, nor benefits, nor harms except Allah alone, who has no partners. And that Muhammad (sallallahu alayhi was’sallam) cannot bring about any benefit for himself and nor bring about any harm, let alone the likes of Abdul-Qadir and those like him. But I am a sinner and the Righteous have position and status with Allah, hence I ask Allah though them.” So you should reply to him with what has preceded in that those whom the Messenger of Allah (sallallahu alayhi wa salam) fought against affirmed everything you have mentioned (concerning Allah) and they affirmed that their idols do not control or regulate anything. But they (the Mushriks) merely desired [the use of] their status and their intercession. And recite to him what Allah has mentioned in His Book and explain it to him.” [Ref: Kashf Ash-Shubuhat, Page: 10, Trans: Abu Abdir Rahman Nasser Ibn Najam Alvi] To refute Tawassul he argues that polytheists sought Shafa’at from their idols. He would only establish this evidence against Tawassul if he believes both of these subjects are one and same. In light of this Muhammad bin Abdul Wahhab believed; anyone who seeks aid via Tawassul or seeks Shafa’at from other then Allah (subhanahu wa ta’ala) seeks prohibited Tawassul/Shafa’at. A detailed representation would be; anyone who seeks aid via Tawassul from the dead or seeks intercession of the Prophet (sallallahu alayhi was’sallam) then he/she seeks prohibited Tawassul/Shafa’at. According to Wahhabism anyone seeking ‘prohibited Tawassul’ or ‘prohibited intercession’ is guilty of major Shirk which is disbelief. Alhasil, Muhammad bin Abdul Wahhab wished to refute Tawassul while employing evidence of Shafa’at. With it he establishes two types of shafa’at/tawassul prohibited and permitted. Prohibited shafa’at/tawassul is which is sought from other than Allah (subhanahu wa ta’ala). Regarding seeking of shafa’at/tawassul of Prophet (sallallahu alayhi was’sallam) he stated: “So if he says, “The Prophet (sallallahu alayhi was’sallam) was given the right of intercession and I am seeking from him that which Allah the Most High gave him,” then the reply is: “Allah gave him the right of intercession but has forbidden you from doing this (which you have just mentioned) – so He, the Most High, stated: “So do not call upon anyone besides Allah.“ So if you were to call upon Allah asking that He allow His prophet (sallallahu alayhi was’sallam) to intercede for you, then you would have obeyed Him in His statement: “So do not call upon anyone besides Allah.” [Ref: Kashf Ash-Shubuhat, Page: 16, Trans: Abu Abdir Rahman Nasser Ibn Najam Alvi] Here Muhammad bin Abdul Wahhab has criminalized the seeking of intercession from Prophets including Prophet Muhammad (sallallahu alayhi was’sallam). Note, on the judgment day people will go to Prophets and seek their intercession. This seeking of intercession has been criminalized in the above mentioned quote. So according to the principles of Wahhabi’s as well as clear statement of Muhammad bin Abdul Wahhab, Tawassul/Shafa’at of Prophet (sallallahu alayhi was’sallam) in dunya and aakhira is criminal offence which invalidates belief in Islam. Reason Of Shirk Is Seeking Which Only Allah Is able To Do: Apostate may argue, Shirk will not warrant until one seeks from other then Allah which only Allah (subhanahu wa ta’ala) is able to do. The Muslim should respond; the Muslims and Wahhabis are in agreement that creed precedes the action. Therefore according to Wahhabism mere belief that one can seek aid from Allah (subhanahu wa ta’ala) via; Tawassul of the dead/prohibited Tawassul, is be major Shirk. And this verdict is before one starts asking which only Allah (subhanahu wa ta’ala) is able to do. Now if one seeks what is termed as which is only Allah (subhanahu wa ta’ala) able to do [or in other words ma fawq al asbab aid] from the dead then according to Wahhabism one engages in worship commits Shirk in attributes. Alhasil, according to Wahhabism the definition of prohibited Tawassul does not depend on the crossed out part for one to be guilty of major Shirk. And just like this, according to Muhammad bin Abdul Wahhab’s methodology Shaf’at of other than Allah (subhanahu wa ta’ala) does not depend on the crossed out part to be major Shirk. Mere belief that it is permissible to seek intercession from other then Allah (subhanahu wa ta’ala) is enough to be guilty of major Shirk. This is also supported by Muhammad bin Abdul Wahhab’s following statement: “And the affirmed intercession is that which is sought from Allah, and the intercessor is honored with the intercession and the one interceded for …” Giving Allah’s right to a creation is major Shirk and seeking intercession according to Muhammad bin Abdul Wahhab, is right of Allah (subhanahu wa ta’ala) because he defines affirmed intercession as which is sought from Allah (subhanahu wa ta’ala). Now if the seeks intercession from other than Allah (subhanahu wa ta’ala) then according to Wahhabism one is giving right of Allah (subhanahu wa ta’ala) to a creation, hence intercession ghair of Allah (subhanahu wa ta’ala) would be major Shirk. Permitted Intercession Under The Microscope: On the judgment day when the heat of sun becomes unbearable the believing people will decide to seek intercession to Allah (subhanahu wa ta’ala). They will go to various Prophets to seek their intercession but every Prophet will refuse to intercede and recommend another until people reach Prophet (sallallahu alayhi was’sallam). He will prostrate to Allah (subhanahu wa ta’ala) and glorify Allah (subhanahu wa ta’ala) then he will be granted the right of intercession. Please bare previously mentioned information in mind to understand the following point. Muhammad bin Abdul Wahhab defined permitted intercession as; “And the affirmed intercession is that which is sought from Allah, and the intercessor is honored with the intercession and the one interceded for, is one whom Allah is pleased with; his speech and actions, …” According to Ahadith the people will seek intercession of Prophets [i.e. Prophets; Adam, Ibrahim, Musa, Isa, etc] even when they have not been granted the right of intercession and those whom Prophet (sallallahu alayhi was’sallam) will intercede for will be people who have earned displeasure of Allah (subhanahu wa ta’ala). The evidence of this is that those whom Prophet (sallallahu alayhi was’sallam) will intercede will be guilty of major sins and people of hellfire: "My intercession is for the people who committed the major sins in my Ummah." [Ref: Tirmadhi, B11, H2435] "On the Day of Resurrection I will intercede and say, "O my Lord! Admit into Paradise (even) those who have faith equal to a mustard seed in their hearts." Such people will enter Paradise, and then I will say, 'O (Allah) admit into Paradise (even) those who have the least amount of faith in their hearts.” [Ref: Bukhari, B93, H600] Defense Of Muhammad Bin Abdul Wahhab’s Permitted Intercession: If apostate argues; principle should include what is established from Quran/Ahadith and Muhammad bin Abdul Wahhab included which is established from both these two sources. We Muslims should respond; the principle contradicts the established facts of Ahadith. The intercession is sought before the permission is granted and there is no proof that intercession was sought by anyone after Prophet (sallallahu alayhi was’sallam) was granted the right to intercede. Ahadith indicate that Prophet (sallallahu alayhi was’sallam) will intercede on his own accord for which Allah (subhanahu wa ta’ala) will permit. Also the intercession is not being sought from Allah (subhanahu wa ta’ala) but from Prophets even before they have been permitted to intercede. Therefore nothing of Muhammad bin Abdul Wahhab’s ‘permitted intercession’ is according to teaching of Prophet (sallallahu alayhi was’sallam). Even if an aspect of belief is established from Quran/Ahadith does not legitimize its inclusion to a principle. The confession is; there is no god but Allah Muhammad is Messenger of Allah. Would it be correct to insert the following in the beginning of confession; all praise is for Allah the Rabb of universe? Or would it be correct to add the following; “Say: O disbelievers.” in the beginning? One who is educated about deen will realize; not all which is established from Quran and Ahadith can be made part of principle.[3] But the principle should be inclusive of all essential elements and exclusive of all which is not fundamental to ones Islam. Muhammad bin Abdul Wahhab inserted the non-essential beliefs in his principle and excluded the essential. Principle Should Be Inclusive Of Essential And Exclusive Of Superfluous: The error of Muhammad bin Abdul Wahhab derived principle and his lack of knowledge about extracting principles needs to be demonstrated so readers understand the fault in his principles. Here is example of a defective principle; one who believes in intercessors and believes in Allah is Muslim. If this principle was considered valid then the polytheists of Makkah would be Muslims. They believed in [their idols as gods and believed these gods are] intercessors and believed in Allah (subhanahu wa ta’ala). Alhasil the principle is not exclusive enough to exclude the disbelievers from entering Islam and not inclusive enough to only allow the Muslims into fold of Islam. Now coming to Muhammad bin Abdul Wahhab’s permitted intercession as; “And the affirmed intercession is that which is sought from Allah, and the intercessor is honored with the intercession and the one interceded for, is one whom Allah is pleased with; his speech and actions, …” The affirmed intercession’s first condition; “… which is sought from Allah”, will not be fulfilled by Muslims because they will seek intercession from ‘other than Allah’ i.e. Prophets. The intercessors at that time will not be honored with right of intercession and the ones who need intercession will be sinners. Alhasil, the principle which I presented to demonstrate my point is too flexible and allows non-Muslims to enter Islam but on other hand Muhammad bin Abdul Wahhab’s principle is incorrect and excludes Muslims from Islam. If seeking intercession prior to the Prophets being granted the right of intercession was major Shirk then our beloved Prophet (sallallahu alayhi was’sallam) would have informed us of it. Interpreting Which Only Allah Is Able To Do: Apostate may argue in context of the following hadith; “… and (last of all) the Almighty (Allah) will say, 'Now remains My Intercession. He will then hold a handful of the Fire from which He will take out some people whose bodies have been burnt, and they will be thrown into a river at the entrance of Paradise, called the water of life.” [Ref: Bukhari, B93, H532], this part of the first principle; “… concerning which only Allah is able to do.” and this part of second principle; “And the affirmed intercession is that which is sought from Allah …” Refers to act of Allah (subhanahu wa ta’ala) indicated in the hadith. In other words it refers to act of Allah (subhanahu wa ta’ala) taking people out of hellfire. In this context the following two principles; “The prohibited intercession is that which is sought from other than Allah concerning that which only Allah is able to do.”, would mean; the prohibited intercession is which is sought from other than Allah about taking people out of hellfire which only Allah is able to do. In the context of following principle; “And the affirmed intercession is that which is sought from Allah, and the intercessor is honored with the intercession and the one interceded for, is one whom Allah is pleased with; his speech and actions, …”, would mean; the affirmed intercession is where entry into paradise is sought from Allah, and the intercessor is honored. The Muslims should respond; the people will seek intercession of Prophets they are ‘other than Allah’ and the intercession would be regarding taking people out of hellfire. Allah (subhanahu wa ta’ala) will say; “… and (last of all) the Almighty (Allah) will say, 'Now remains My Intercession.” After which Allah (subhanahu wa ta’ala) will take out fire from which people will be taken out and thrown into river of paradise. Putting it simply Allah’s (subhanahu wa ta’ala) intercession is taking people out of fire and entering them in paradise. Therefore intercession of Prophets should be and it is of taking people out of fire and entering to paradise. As proof note, Prophet (sallallahu alayhi was’sallam) is reported to have said: “I shall go towards Hell and knock at its door, so it will be opened for me. I will enter it - and praise Allah with such praise that has never been done by anyone before me, nor shall it ever be done by anyone after me …” As a result of which he will remove everyone who sincerely professed the first part of Shahadah: “… and shall remove from it every such person who has with a sincere heart said ‘None is worthy of worship except Allah’.” [Ref: Al-Mau'jam Al Awsat, H3857, Vol. 4, Page 503] Hence these two interpretations only add the following; Prophet (sallallahu alayhi was’sallam) will take people out of hellfire, to the already established inconsistency – on the judgment day people seeking intercession from ‘other than Allah’ and those who were not granted the right of intercession. Alhasil, if the permitted intercession principle is understood as; the affirmed intercession is where entry into paradise is sought from Allah, and the intercessor is honored. Then the entry into paradise isn’t sought by the person in hell-fire but he is interceded for and the intercessor is honored with right of intercession. Therefore the interpretation of principle does not truly represent Islamic teaching. If the prohibited intercession is interpreted as; the prohibited intercession is which is sought from other than Allah about taking people out of hellfire which only Allah is able to do. Then people would be seeking intercession from ‘other than Allah’ to take people out of hellfire which according to the principle only Allah (subhanahu wa ta’ala) can do. Hence people would be engaging in prohibited intercession. Yet according to Islam this type of intercession which Muhammad bin Abdul Wahhab’s principle demonizes is Islam because Prophet (sallallahu alayhi was’sallam) will take people out of hellfire. Affirmed Intercession Is Sought From Allah By The Intercessor: A apostate is likely to argue; by the following statement; “And the affirmed intercession is that which is sought from Allah …”, he meant; affirmed intercession is where intercessor is granted the right of intercession and intercessor seeks intercession from Allah (subhanahu wa ta’ala) for one with whom Allah (subhanahu wa ta’ala) is pleased with. Therefore the argument that people will be seeking intercession from ‘other than Allah’ is invalid. The insertion of words in brackets gives the principle mentioned meaning; “And the affirmed intercession is that which is sought from Allah [by the intercessor] and the intercessor is honored with the intercession and the one interceded for, is one whom Allah is pleased with; his speech and actions, …” As Muslims we should say to apostate; Firstly, if your interpretation is granted nothing alters in reality because the people will still go to Prophets and seek their intercession. These people will go around seeking intercession until Prophet (sallallahu alayhi was’sallam) is granted the right of intercession. Then Prophet (sallallahu alayhi was’sallam) will seek intercession on behalf of Muslims. So in reality the people will be going to ‘other than Allah’ for intercession until one from these ‘other than Allah’s’ will be granted the right of intercession. Then this ‘other than Allah’ will be first one to be granted the right of intercession and as a result he will intercede to Allah (subhanahu wa ta’ala). Secondly, the people will seek intercession before the right of intercession is granted to Prophet (sallallahu alayhi was’sallam). Hence according to Muhammad bin Abdul Wahhab’s definition of prohibited intercession people will be engaged in polytheism on the judgment day. Lastly, the principle states Allah (subhanahu wa ta’ala) will be pleased with actions/speech of those residents who will be interceded for. Reality is they will be in hell because they would have earned displeasure of Allah (subhanahu wa ta’ala) due to their actions and speech. Alhasil, the ‘permitted intercession’ states those who will be interceded for, will earn it due to their action/speech and this contradicts the reality and the permitted intercession is contradicted by prohibited intercession. Allah Being Pleased With Speech And Actions Is Misunderstood: The apostates may argue; the Quran states Allah (subhanahu wa ta’ala) will be pleased with the speech of those who are in hell and as a result Allah will permit the intercessors to intercede on their behalf. Muslim should inform the apostate; no where Allah (subhanahu wa ta’ala) has stated He will be pleased with speech or actions of those in hell. Muhammad bin Abdul Wahhab wrote; “… and the intercessor is honored with the intercession and the one interceded for is one whom Allah is pleased with; his speech and actions, after he gives permission …” The bold part of principle is based on the understanding of the following verses of Quran; “He knows what is [presently] before them and what will be after them, and they do not intercede except on behalf of one whom He’s satisfied.[4] And they, from fear of Him, are apprehensive.” [Ref: 21:28] The underlined is connected with the one being interceded where as in reality the underlined was stated about the intercessor i.e. Prophet (sallallahu alayhi was’sallam); “Upon that Day (the) intercession of none will profit except of him whom the Merciful has given permission, and with whose speech He is satisfied.” [Ref: 20:109] The verse states only whose speech pleases Allah (subhanahu wa ta’ala) will be given the right to intercede. There is no indication that Allah (subhanahu wa ta’ala) will be satisfied with actions or speech of those people in hell. Seeking From Other Then-Allah Which Only Allah Is Able To Do: Muhammad bin Abdul Wahhab intended to establish that Tawassul of Prophet (sallallahu alayhi was’sallam) and Awliyah-Allah is major Shirk. He wrote prohibited Shaf’at/Tawassul is that which is sought from other than Allah which only Allah (subhanahu wa ta’ala) can enact: “The prohibited intercession is that which is sought from other than Allah concerning that which only Allah is able to do.” It is worth pointing out that in Wahhabism anything which is out of human limit is defined as; ‘which only Allah is able to do’. Anything which does not require supernatural powers but only human ability is ‘which human is able to do’. Seeking from human which is ‘which only Allah is able to do’ in Wahhabism is major Shirk. According to Muslim belief seeking anything from anyone, living or dead, human or Jinn, animal or bird, mentally-ill or sane, male or female and seeking any item including which the Wahhabi’s term; ‘which only Allah is able to do’ or ‘which human is able to do’ does not warrant major Shirk, unless it is combined with polytheistic creed. Once polytheistic creed is affirmed seeking anything from anyone is an act of worship because it becomes invocation in Shar’rai terms. To establish the error of Wahhabi ways I would like to demonstrate that there is evidence that monotheists sought from human beings what is in Wahhabi’s ‘which only Allah is able to do’. Hadhrat Abu Huraira (radiallah ta’ala anhu) came to Prophet (sallallahu alayhi was’sallam) and complained that he forgets what he hears from Prophet (sallallahu alayhi was’sallam😞 "O Allah's Apostle! I hear many narrations from you but I forget them." Then Prophet (sallallahu alayhi was’sallam) said to Hadhrat Abu Huraira (radiallah ta’ala anhu) and he did so: "Spread your covering sheet." I spread my sheet and …” Then Prophet (sallallahu alayhi was’sallam😞 “… moved both his hands as if scooping something and emptied them in the sheet and said, "Wrap it!" Hadhrat Abu Huraira (radiallah ta’ala anhu) states: “I wrapped it round my body and since then I have never forgotten a single Hadith.” [Ref: Bukhari, B56, H841] Rebuking The Non-Muslim For Making Excuse Against The Obvious: Non-Muslim is very likely to argue Hadhrat Abu Huraira (radiallah ta’ala anhu) did not ‘technically’ seek ‘which only Allah is able to do’ from Prophet (sallallahu alayhi was’sallam) therefore he was not committing major Shirk. Our response would be one who visits a doctor due to an ailment to seek a medicine which will cure his illness. Doctor only enquires about the ailment and the patient only informs the doctor of his ailment. The patient does not state that he is there to seek a medicine for his ailment. The patient understands by informing the doctor of his ailment he will be prescribed a medicine and the doctor understands once he identifies an illness he will have to prescribe a medicine to cure ailment. Similarly Hadhrat Abu Huraira (radiallah ta’ala anhu) visited Prophet (sallallahu alayhi was’sallam) to seek solution to his problem and Prophet (sallallahu alayhi was’sallam) provided the solution. Therefore ‘technically’ Hadhrat Abu Huraira (radiallah ta’ala anhu) did visit Prophet (sallallahu alayhi was’sallam) to seek from his ‘which only Allah is able to do’ from Prophet (sallallahu alayhi was’sallam). Had his intention not been so he would have remained home and beseeched Allah (subhanahu wa ta’ala) himself and surely Allah (subhanahu wa ta’ala) would have answered his invocation. Here I will be generous and consider the flimsy argument and forward the response to utterly disgrace the enemy of Islam. Prophet Suleiman (alayhis salaam) asked addressed the members of assembly and said: “[solomon] said, "O assembly which of you will bring me her throne before they come to me in submission?" [Ref: 27:38] In response to him a Jinn replied: “A powerful one from among the jinn said, "I will bring it to you before you rise from your place, and indeed, I am for this [task] strong and trustworthy." [Ref: 27:39] A Wali-Allah, Asif bin Barkhiyah, a human said: “One who had knowledge from the Scripture said: "I will bring it to you before your glance returns to you." And when [solomon] saw it placed before him, he said: "This is from the favor of my Lord to test me whether I will be grateful or ungrateful. And whoever is grateful - his gratitude is only for [the benefit of] himself. And whoever is ungrateful - then indeed, my Lord is free of need and Generous." [Ref: 27:40] Technically speaking this is a Karamat (i.e. saints-miracle) but still help ‘which only Allah is able to do’ was sought from him and technically in Wahhabism Prophet Suleiman (alayhis salaam) has committed major Shirk. Allah Does His Will Via Karamat Therefore No Shirk: Disbeliever may argue, miracle of a Wali is not performed by the Wali, but he is only outward means, in reality; Allah (subhanahu wa ta’ala) does the miracles. Therefore the miracle of Asif bin Barkhiyah is an act of Allah (subhanahu wa ta’ala) and Prophet Suleiman (alayhis salaam) understood this aspect of Tawheed. Hence he knew what he seeks is not done by the Jinn and Asif bin Barkhiyah but in reality from Allah (subhanahu wa ta’ala). Therefore the creed of Tawheed of Prophet Suleiman (alayhis salaam) was not negated. There are two points a Muslim must understand and present as argument in defense of Islam. First, Mojzah/Karamat (i.e. prophet’s-miracle/saint’s-miracle) are not acts of God which Allah (subhanahu wa ta’ala) enacts through them. Rather the power to perform these wondrous acts has been bestowed upon the Prophets and Awliyah by Allah (subhanahu wa ta’ala) as we are granted the ability to see, hear, walk, and talk. The difference is that Prophet’s utilize their supernatural ability when they are commanded by Allah (subhanahu wa ta’ala) via Revelation (i.e. Wahi) and Awliyah-Allah are guided by intuitive knowledge (i.e. Ilm e Ladunvi) as it was in the case of Khidr (alayhis salaam). The proof for Prophets performing miracles themselves after permission of God is established from the following verse where Prophet Isa (alayhis salaam) claims to perform the miracles, note the usage of I’s by Prophet Isa (alayhis salaam):: “And [make him] a messenger to the Children of Israel, [who will say], 'Indeed I have come to you with a sign from your Lord in that I design for you from clay [that which is] like the form of a bird, then I breathe into it and it becomes a bird by permission of Allah . And I cure the blind and the leper, and I give life to the dead - by permission of Allah. And I inform you of what you eat and what you store in your houses. Indeed in that is a sign for you, if you are believers.” [Ref: 3:49] In another verse of Quran Allah (subhanahu wa ta’ala) attests the claim of Isa (alayhis salaam) performing the miracles with His permission: “… and [remember] when I taught you writing and wisdom and the Torah and the Gospel; and when you designed from clay [what was] like the form of a bird with My permission, then you breathed into it, and it became a bird with My permission; and you healed the blind and the leper with My permission; and when you brought forth the dead with My permission; and when I restrained the Children of Israel from [killing] you when you came to them with clear proofs and ...." [Ref: 5:110] Therefore to down play or even negate the part of Ambiyah and Awliyah in the performing wondrous feet is heretical. Prophet Suleiman (alayhis salaam) only did he not believe the doer of wonder is the Jinn/human he also believed the ability to do so is from God. Hence Asif bin Barkhiyah performed an act which according to Wahhabism; ‘which only Allah is able to do’, and Prophet Suleiman (alayhis salaam) did violate the Wahhabi principle of; ‘which only Allah is able to do’. Hence he should be termed as Mushrik as the principle leads one to conclude or dismiss this principle completely and believe Islamic teachings; actions do not warrant major Shirk but creed. Secondly, those who seek help what the Wahhabi’s define as; ‘which only Allah is able to do’ from a Wali of Allah (subhanahu wa ta’ala). They seek it with belief that Allah (subhanahu wa ta’ala) has granted the Wali with miraculous powers which enable the Wali to do; ‘which only Allah is able to do’. The proof of Awliyah-Allah possessing miraculous powers and Allah (subhanahu wa ta’ala) being the source of their powers is established by following Hadith: “And the most beloved things with which My slave comes nearer to Me, is what I have enjoined upon him; and My slave keeps on coming closer to Me through performing Nawafil till I love him, so I become his sense of hearing with which he hears, and his sense of sight with which he sees, and his hand with which he grips, and his leg with which he walks; and if he asks Me, I will give him, and if he asks My protection, I will protect him; and I do not hesitate to do anything as I hesitate to take the soul of the believer, for he hates death, and I hate to disappoint him." [Ref: Bukhari, B76, H509] So when Muslim seeks from a Wali he seeks keeping Tawheed in mind and seeks with belief that Wali grants via wondrous feet because Allah (subhanahu wa ta’ala) has granted the Wali supernatural powers. Hence in creed of a Muslim Prophet Suleiman (alayhis salaam) sought aid which the Wahhabi’s term; ‘which only Allah is able to do’ but with correct creed therefore he was not guilty of Shirk like a Muslim is not guilty of major Shirk. Note, seeking from a creation; ‘which only Allah is able to do’ makes the request of help into supplication and such type of requests are worship in Wahhabism. Hence Prophet Suleiman (alayhis salaam) would be guilty of worshiping Asif bin Barkhiyah which makes him Mushrik. Conclusion: The prohibited intercession and the permitted intercession definitions both contradict each other. For these two to be valid they must be opposite of the other. If prohibited intercession definition is the correct one then the permitted one should be exactly the opposite and if the permitted intercession definition was correct then the prohibited definition should be exactly the opposite.[5] These definitions are inconsistent with each other and evidences of Quran and Sunnah, hence heretical. More importantly these definitions are employed by apostates to undermine the monotheism of Muslims to declare them as non-Muslims. Anyone who engages or employs these principles or its derivatives to attack the sound creed of Tawheed of a Muslim is from these apostates. Wama alayna alal balaghul mubeen. Muhammed Ali Razavi. Footnotes: - [1] The crossed out part of the principle even though is part of permitted intercession technically should not be part of it. - [2] To validate a doctrine one can infer the diametric opposite of a belief and use evidence of Quran/Ahadith to validate both beliefs. Diametric opposite of following Tawheedi statement; there is One God, would be Shirki statement; there are many gods. If the diametric opposite of; there is One God, is stated to be; there are idols who cannot walk or talk, then it should be apparent that one from the two is incorrect. Or maybe correct Islamic teaching but not correct diametric opposite. Muhammad bin Abdul Wahhab failed on the diametric opposite validation test. This establishes that he did not understand the process of developing a principle. Instead of presenting a true/correct principle he was more concerned about his takfir methodology being represented correctly. - [3] A Shia started discussion with me about the validity of their version of Shahadah. He said; do you have proof for Shahadah? I replied; yes indeed. I quoted verses of Quran for the first and the second part of Shahadah. He said; Do you have a verse of Quran which explicitly affirms the entire Shahadah in one verse. I replied; no, not that I am aware of. He said; the way you picked up bits of verses even we can prove our Shahadah. I asked; what is your Shahadah? He replied; there is no god but Allah, Muhammad is Rasool of Allah, Ali is Wali of Allah. I said; your proof? He replied by quoting the verse of Quran about Wali’s. He reasoned; do you believe Hadhrat Ali (radiallah ta’ala anhu) is a Wali? I replied; without doubt he is Wali. He argued; the verses you quoted and the verse I quoted all contribute to prove our Shahadah. I replied; Shahdah is foundation without affirming which one cannot be Muslim and evidence for it is definite as well as explicit. Where as evidence for; Ali is Wali of Allah, is derived from Ahadith. If one who rejects explicit and definite of Quran is a Kafir. Denial of Mutawatir Hadith also amounts to Kufr. In regard of Hadhrat Ali (radiallah ta’ala anhu) being Wali there is no explicit or definite verse or Mutawatir Hadith but his being Wali is derived from Ahadith hence not Kufr. Therefore how can it be made part of which is definite and explicit when its denial amounts to heresy? But the denial of; there is no god but Allah, and denial of; Muhammad is RasoolAllah, amounts to Kufr. He said; it is proven from hadith therefore it is correct. I replied; then entire corpus of Quran and Sahih Ahadith should be part of your Shahadah as well as all that can be derived from these. The discussion should have ended but like all foolish folks he continued. The main point is; everything established with evidence should not be made part of a foundation/principle. - [4] The ‘Sahih International’ translation has the verse; “… and they cannot intercede except on behalf of one whom He’s pleased/satisfied.” Imam Ahmad Raza’s translation of the verse is; “… and they do not intercede except on behalf of one whom ….” The ‘Sahih International’ conveys meaning that people cannot intercede due to lack of ability. Where as translation of Imam Ahmad Raza conveys meaning that they have the ability to intercede but only will intercede with whom Allah (subhanahu wa ta’ala) is satisfied with. The following verse establishes that angel will have ability to intercede and they will intercede but their intercession will not benefit until after the right of intercession is granted to them; “And how many angels there are in the heavens whose intercession will not avail at all except [only] after Allah has permitted [it] to whom He wills and approves.” [Ref: 53:26] Establishing that with the intercessors the issue is not of ‘cannot’ but the issue is that they ‘do not’ intercede except for whom Allah is pleased. - [5] Truth of matters of religions can be determined by judging by opposites. If the saying; I am absolutely confident there is no God what so ever, is Kufr, then its opposite; I am absolutely confident there is a God, is Islam. If saying; Allah is one God beside whom there are no other gods, is Tawheed, then saying; Allah is one God beside him there are many gods, is Shirk. In similar which ever out of the two principles is correct then it’s opposite should be true principle.

I Will Continue My Response Once I have Completed Posting Five Article Material Regarding Qawa'id Al Arba's Second Principle. All The Material Is Written But It Needs Finale Touches. Hence I Have Decided Not To Pursue My Debate Response Until The I Have Completed Posting Those Articles. I Believe Topic Of Hadhir Nazir Has Been Completely Exhausted From A Debate Point Of View And Much Of The Material Will Be Just Repetition. But There Are Some Important Points Which Need To Be Adressed And In-Sha-Allah I will Adress Them This Week. I Have Been Extremely Busy With My Work As A Result Abandoned Long Project Of Debate Response Which I Will Start Again. Until Then I Will Be Adding Finale Touches To Already Written Material To Make It Available For Readers. Thank You For Your Paitence.

Introduction: This article is in-depth analysis of claim objective of Muhammad bin Abdul Wahhab to denounce Tawassul of the Prophet (sallallahu alayhi was’sallam) and Awliyah-Allah to be Shirk. The discussion will revolve around determining what the Shirk of polytheists was and how would Muslims be guilty of Shirk as well as what the Muslims believe. Muhammad bin Abdul Wahhab’s Objective: In the first principle Muhammad bin Abdul Wahhab stated: “That you know the Kuffaar who the Messenger fought used to affirm that Allah Ta’aala, was the Creator and the Disposer of all the affairs but that didn’t enter them into Islam and…” In the second principle he gives reason why they were not Muslim. He states: “That they say: We do not call upon and turn towards them except to seek nearness and intercession.” Then quotes the verse to establish the Kufr/Shirk of polytheists: “And those who you take Awliyah besides Him (they say): ‘We worship them only that they may bring us near to Allah.” Verily, Allah will judge between them concerning that wherein they differ. Truly, Allah guides not him who is a liar and a disbeliever.” [Ref: 39:3] According Muhammad bin Abdul Wahhab’s teaching, the Shirk of Arabs was; polytheists of Arabian Peninsula worshipped (subhanahu wa ta’ala) Friends, Intercessors as means of nearness to Allah (subhanahu wa ta’ala) therefore they are disbelievers. His rationale is; Muslims worship Awliyah-Allah and take them as intercessors to gain nearness of Allah (subhanahu wa ta’ala) and argue with Wahhabi’s by saying; we [Sunni’s] do not call upon Awliyah-Allah and turn face them except to seek nearness and intercession to Allah (subhanahu wa ta’ala). From this he is arguing; the belief/action of polytheists and ‘Muslims’ is same therefore they commit Shirk/Kufr just as the polytheists committed Kufr/Shirk. What Is Not Kufr/Shirk Of Polytheists: Muhammad bin Abdul Wahhab isolated the verse of Quran from other verses which truly point out the belief of polytheists to make a case of Kufr/Shirk against Muslims. Muhammad bin Abdul Wahhab’s methodology is of employing the apparent to of verse to establish similarity between the beliefs of Muslims and then charge of Shirk. If his methodology is accepted then the very idea of believing in Prophet (sallallahu alayhi was’sallam) and the pious Muslims being Awliyah as well as taking means to gain nearness of Allah (subhanahu wa ta’ala) will be Shirk. Common sense dictates that believing creations of Allah (subhanahu wa ta’ala) as Awliyah and taking means to Allah (subhanahu wa ta’ala) cannot be the reason of Shirk because it is common belief between Muslims and polytheists. Therefore the reasons of polytheists being polytheists are other then the established common facts. Polytheists Were Guilty Of Shirk Due To Creed: Muhammad bin Abdul Wahhab the leader of minions of Shaytan believed; the Shirk of polytheist Arabs was that they worshipped their Awliyah/Intercessors. We the Muslims say; Shirk of polytheists of Arabia was not only this but they also attributed idol-god partners to Allah (subhanahu wa ta’ala). This is the main reason for which the polytheists were/are guilty of major Shirk. One who attributes a god-partner with Allah (subhanahu wa ta’ala) he is a Mushrik and a Kafir even if he/she does not worship that idol-god. If Muhammad bin Abdul Wahhab is believed then the polytheists of Arabia were only guilty of major Shirk when they worshiped their idol-gods. Yet according to principles of Muslims, the polytheists were upon major Shirk every second of life. Islamic principle is; primary cause of major Shirk is creed and once an individual is guilty of major Shirk in creed then every second of his life is upon major Shirk, even if one does not worship the idol-god. Please note the argument which establishes the principle of Muslims and refutes the principle of apostates. A man believes in an idol as a god but does not worship it. Instead the man spits on it, drags it in streets in hate and disgust. Question to the apostates is; is the man a Mushrik? If you deny his Kufr then know you’re Kafir like him and now you have no excuse. If you accept his Kufr, you destroy the foundation of Muhammad bin Abdul Wahhab’s principle and you establish the principle of Muslims, which states creed determines Tawheed/Shirk of a individual not actions. With this we establish that polytheists of Arabia were guilty of taking gods beside Allah (subhanahu wa ta’ala) and this was the primary cause of their Kufr/Shirk. To establish the validity of this statement further take note of following argument. We the Muslims reason; polytheists worshipped and then believed idols were their gods or did they believe idols were their gods and then worshipped them? Muslim knows the creed precedes action therefore the polytheists of Arabia believed their idol as gods and due to it worshipped them. Hence the primary Shirk and cause of them being polytheists was their belief that created being are gods and the secondary cause was the worship of these idol-gods. Difference Between Belief & Practice Of Muslims & Polytheists: The polytheists believe Allah (subhanahu wa ta’ala) is supreme God with many gods as partners. Allah (subhanahu wa ta’ala) has got sons/daughters and god-partners who run the affairs of universe with Allah (subhanahu wa ta’ala). In addition to this, the polytheists had taken idols as intercessors to Allah (subhanahu wa ta’ala) they believed them to be gods and worshipped them as such. Also believed worship of these god-partners of Allah (subhanahu wa ta’ala) earns nearness of Allah (subhanahu wa ta’ala). The Muslim believes all acts of worship are for only Allah (subhanahu wa ta’ala) because Allah (subhanahu wa ta’ala) is the One without; mother or father, brother or sister, son or daughter, beginning or end. Allah (subhanahu wa ta’ala) is God without gods, a Creator without creators, a Sustainer without sustainers etc. Allah (subhanahu wa ta’ala) is the First without beginning and the Last without an end. He is the Apparent undeniable and the Hidden untraceable. The Muslims hold the belief the intercessors of believers will intercede as servants of Allah (subhanahu wa ta’ala) and not as gods etc. These intercessors are creation of Allah (subhanahu wa ta’ala) and also believe these intercessors will be granted the right of intercession on the judgment day. The first one to intercede will be our beloved Prophet (sallallahu alayhi was’sallam) and others will follow. His intercession will be for those whom Allah (subhanahu wa ta’ala) will approve of and those whom he intercedes will be major sinners. Due to his intercession they will be allowed to enter paradise and they will be called ‘people of hell’. Polytheistic Creed Primarily Invalidates Tawheed: The polytheists worshiped their Awliyah i.e. idol-gods, to gain nearness of Allah (subhanahu wa ta’ala).[1] Even though these idol-gods possess no powers to provide help nor have life in them. The Awliyah-Allah and Shu’afa of Muslims are servants of Allah (subhanahu wa ta’ala) and due to their nearness to Allah (subhanahu wa ta’ala) the Muslims love and respect them but do not worship them. As Muslims we believe worship of anyone other then Allah (subhanahu wa ta’ala) is major Shirk which invalidates belief in Islam. Hence Muslims worship Allah (subhanahu wa ta’ala) alone and associate none with Him in His worship to gain His nearness. We do not call upon the living or the dead for what is in their power or what is out of their power believing they are gods. Anyone who does so, commits major Shirk and is guilty of worshiping creation of Allah (subhanahu wa ta’ala) even if one seeks a glass asks for glass of water from living or dead. The polytheists sought rizq from those whom they believed to be their idol-gods. Muslims call upon servants of Allah (subhanahu wa ta’ala) with belief that created servants of Allah (subhanahu wa ta’ala) will help. Allah (subhanahu wa ta’ala) states, He along with Prophet (sallallahu alayhi was’sallam) as well as pious are Wali of believers, Wali means; guardian, protector, supporter, helper: “Your Wali is none but Allah and His Messenger and those who have believed - those who establish prayer and give zakah, and they bow [in worship].” [Ref: 5:55] Prophet (sallallahu alayhi was’sallam) has informed of servants of Allah helping in time of distress. These servants of Allah (subhanahu wa ta’ala) possess miraculous powers of hearing, seeing, traveling, granting as stated in Hadith of Qudsi. Therefore they have the abilities granted to them by Allah (subhanahu wa ta’ala) to grant help to a pious Muslims if their help is sought. The Kufr/Shirk Of Polytheists: The Shirk/Kufr of polytheists was that they took their idol-gods as Awliyah with Allah (subhanahu wa ta’ala), and this is affirmed in the following verse: “Then why did those they took besides Allah as gods by which to approach [Him] not aid them? But they had strayed from them. And that was their falsehood and what they were inventing.” [Ref: 46:28] The second Shirk/Kufr was that they worshipped these Awliyah idol-gods besides Allah (subhanahu wa ta’ala), and this is affirmed in the following verses: “And those who you take Awliyah besides Him (they say): ‘We worship them only that they may bring us near to Allah.” [Ref: 39:3] “And they worship other than Allah that which neither harms them nor benefits them, and they say, "These are our intercessors with Allah." [Ref: 10:18] Muslims Are Free From Kufr/Shirk Of Polytheists: In contrast to the polytheists we the Muslims do not believe in any god other then Allah (subhanahu wa ta’ala) nor have we taken gods has Awliyah. We affirm what Allah (subhanahu wa ta’ala) stated: “… and that we associate no partners with Him, and that none of us shall take others as lords besides Allah. Then, if they turn away, say: "Bear witness that we are Muslims." [Ref: 3:64] “And your Allah is One Allah. There is no god but He, Most Gracious, Most Merciful.” [Ref: 2:163] We Muslims do not worship anyone other then Allah (subhanahu wa ta’ala). Invoking of a god is worship and Allah (subhanahu wa ta’ala) has prohibited worship of gods besides Allah (subhanahu wa ta’ala😞 “Say, "Indeed, I have been forbidden to worship those you invoke besides Allah." Say, "I will not follow your desires, for I would then have gone astray, and I would not be of the [rightly] guided." [Ref: 6:56] In another place we the Muslims are instructed to say about our religion: “Say, "O people, if you are in doubt as to my religion - then I do not worship those which you worship besides Allah; but I worship Allah, who causes your death. And I have been commanded to be of the believers.” [Ref: 10:104] The Awliyah-Allah Of Muslims & Polytheists: We the Muslims believe Awliyah-Allah to be pious people from amongst Muslims. As such they are believed to be created servants of Allah (subhanahu wa ta’ala) to whom Allah (subhanahu wa ta’ala) has granted the ability to perform wondrous things due to their nearness to Allah (subhanahu wa ta’ala). This is attested by Allah (subhanahu wa ta’ala) in a Hadith: “… and My slave keeps on coming closer to Me through performing Nawafil till I love him, so I become his sense of hearing with which he hears, and his sense of sight with which he sees, and his hand with which he grips, and his leg with which he walks; and if he asks Me, I will give him, and if he asks My protection, I will protect him; and I do not hesitate to do anything as I hesitate to take the soul of the believer, for he hates death, and I hate to disappoint him." [Ref: Bukhari, B76, H509] Despite their wondrous powers of Awliyah-Allah they are believed to be creation and not gods, nor parts of God, nor partners of God. In contrast to this the polytheists took idols as their Awliyah and believed them to be gods. They believed these gods were sons and daughters of Allah (subhanahu wa ta’ala). These idol-gods rule over the universe with Allah (subhanahu wa ta’ala) who is the supreme Ruler. With regards to the idol-gods, the Awliyah of polytheists, Allah (subhanahu wa ta’ala) has stated that they, do not hear or see, harm or benefit, unable to reverse Allah (subhanahu wa ta’ala) has done, unable to help themselves or anyone else, unable to raise the dead, unable to bring back what is snatched from them, they create nothing but are themselves created by polytheists. Awliyah-Allah And Seeking Means To Allah (subhanahu wa ta’ala😞 Believing in Awliyah and taking means to Allah (subhanahu wa ta’ala) cannot Shirk because Allah (subhanahu wa ta’ala) stated: “Your Wali is none but Allah and His Messenger and those who have believed - those who establish prayer and give zakah, and they bow [in worship].” [Ref: 5:55] Wali is singular and Awliyah is plural. Allah (subhanahu wa ta’ala) affirmed that the Awliyah of Muslims are Allah (subhanahu wa ta’ala), Prophet (sallallahu alayhi was’sallam) and the pious believers who act on deen. These Awliyah will be without fear on the judgment day: “Unquestionably, [for] the Awliyah of Allah there will be no fear concerning them, nor will they grieve.” [Ref: 10:62] If believing in Awliyah was Shirk Allah (subhanahu wa ta’ala) would not have established this and because it is established its proven believing in Awliyah is not Shirk. But it can be Shirk if belief is polluted with Shirk. Meaning taking all the mentioned as god partners of Allah (subhanahu wa ta’ala) will warrant Shirk. Polytheists did pollute their belief in Awliyah with Shirk by taking idols as gods. So what really determines Shirk/Kufr; the belief in Awliyah or the belief in god-Awliyah? If taking means to gain nearness of Allah (subhanahu wa ta’ala) was Shirk then the following would not be seeking means of nearness to approach Allah (subhanahu wa ta’ala😞 “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] Also if seeking means of nearness to Allah (subhanahu wa ta’ala) is Shirk then Allah would not have instructed seeking of means: “O you who have believed, fear Allah and seek the means [of nearness] to Him and strive in His cause that you may succeed.” [Ref: 5:35] Authentic Ahadith record that on the judgment day the Prophets will seek means of nearness, to approach and gain nearness of Allah (subhanahu wa ta’ala). And the means of nearness to Allah (subhanahu wa ta’ala) will be Prophet (sallallahu alayhi was’sallam). Conclusion: The Awliyah of polytheists were their idol-gods and as a result of believing idols to be gods they worshiped these idol-gods to get near to Allah (subhanahu wa ta’ala). These two were the reasons for which they were guilty of Shirk. Also major Shirk which nullifies one’s Islam takes place when one’s creed changes and a creation [be it idol or human or anything else] is taken as a god partner of Allah (subhanahu wa ta’ala). The Muslims to not believe in Awliyah-Allah as god-partners but we believe in them to be Allah’s (subhanahu wa ta’ala) servants whom Allah (subhanahu wa ta’ala) has blessed with supernatural powers, attested in the Quran and numerous Ahadith.[2] Allah (subhanahu wa ta’ala) instructs the believers to seek means (i.e. literally Waseela) of getting closer to Him: “O you who have believed, fear Allah and seek the means [of nearness] to Him and strive in His cause that you may succeed.” [Ref: 5:35] As Muslims we are permitted to use Waseela/Tawassul and instructed to seek Waseela/Tawassul by Allah (subhanahu wa ta’ala). In one verse of the Quran Allah (subhanahu wa ta’ala) instructs the sinners to seek Tawassul/Waseela of Prophet (sallallahu alayhi was’sallam) to gain His forgiveness: “And We did not send any messenger except to be obeyed by permission of Allah. And if, when they wronged themselves, they had come to you, [O Muhammad], and asked forgiveness of Allah and the Messenger had asked forgiveness for them, they would have found Allah Accepting of repentance and Merciful.” [Ref: 4:64] Therefore to label Tawassul/Waseela of Prophet (sallallahu alayhi was’sallam) as Shirk is foolishness or worst kind. Wama Alayna Ilal Balaghul Mubeen. Muhammed Ali Razavi Footnote: - [1] Invoking of a human-god or idol-god is worship therefore invoking of gods is worship. If one argues invoking anyone other then Allah (subhanahu wa ta’ala) is worship then reason with him employing the verse; “Do not make [your] calling of the Messenger among yourselves as the call of one of you to another. Already Allah knows those of you who slip away, concealed by others. So let those beware who dissent from the Prophet's order, lest fitnah strike them or a painful punishment.” [Ref: 24:63] By saying; did the companions of Prophet (sallallahu alayhi was’sallam) worship Prophet (sallallahu alayhi was’sallam)? Individual would respond with either affirming or negating the worship of Prophet (sallallahu alayhi was’sallam). If he affirms that companions of Prophet (sallallahu alayhi was’sallam) worshipped him. Then know that he has committed major disbelief by accusing the best of Ummah of worshiping Prophet (sallallahu alayhi was’sallam). Best course would be to exhort for repentance and if individual remain upon disbelief. Then know he/she has become apostate and it is permissible to slaughter him for pleasure of Allah (subhanahu wa ta’ala). If he negates the worship of Prophet (sallallahu alayhi was’sallam) by companions then explain to him systematically. His negation implies that dua to creation is not always worship. If creation is believed to be servant, a creation and not god-partner of Allah (subhanahu wa ta’ala) then dua to creation is not worship. If dua is to a creation, a servant, who is believed to be a human-god or idol-god then dua would be worship. Dua to Prophet (sallallahu alayhi was’sallam) by companions was with belief that he is creation, a servant of Allah (subhanahu wa ta’ala) and not god therefore their calling/dua was not worship. Dua of polytheists was directed toward those whom they believed to be human-gods/idol-gods therefore their dua to these is worship. From this we establish that the position of Muslims regarding supplication of polytheists is correct. - [2] Allah (subhanahu wa ta’ala) states: “And the most beloved things with which My slave comes nearer to Me, is what I have enjoined upon him; and My slave keeps on coming closer to Me through performing Nawafil till I love him, so I become his sense of hearing with which he hears, and his sense of sight with which he sees, and his hand with which he grips, and his leg with which he walks; and if he asks Me, I will give him, and if he asks My protection, I will protect him; and I do not hesitate to do anything as I hesitate to take the soul of the believer, for he hates death, and I hate to disappoint him." [Ref: Bukhari, B76, H509] Note, Allah (subhanahu wa ta’ala) does not become part of his pious slave –Wali but He grants His Wali supernatural abilities of seeing, hearing, granting, and travelling which no ordinary human is able to do. A excellent example of how Allah (subhanahu wa ta’ala) grants His servants the miraculous powers is in the following verses of Quran: “… and [remember] when I taught you writing and wisdom and the Torah and the Gospel; and when you designed from clay [what was] like the form of a bird with My permission, then you breathed into it, and it became a bird with My permission; and you healed the blind and the leper with My permission; and when you brought forth the dead with My permission; and when I restrained the Children of Israel from [killing] you when you came to them with clear proofs and ...." [Ref: 5:110]

Salam alayqum meri behan Donoon halatoon meh wuzu nahin toot-ta. Wuzu khoon behnay yehni khoon zakham say nikal kar jism kay dosray hissay par paunchay toh wozoo toot-ta heh. Sirf agar zakham meh jama rahay toh wuzu tootta nahin magar jism kay us hissay ko dohna behtr heh. Rafa e hajat kee donoon halatoon meh yehni chota/bara peshab kay basat toot-ta heh. Ya phir khawand aur biwi ka azwaji talluq qaim kernay say toot-ta heh. Aur aurat kay makhsoos dinoon kay shoroon hona ka joh sign hota heh us say be toot-ta heh. Meri behan behtr hoga agar aap kissi Islami behan say yeh sawal poochen woh tafseel say jawab denh gee.

Introduction: Muhammad bin Abdul Wahhab’s Qawa’id Al Arba is the Takfir manual for heretics. This little book introduces all heretics to the art of making everyone Mushrik. The focus of this article would be to explain the evidences which Muhammad bin Abdul Wahhab utilized to establish the rules in his second principle. This will serve two main objectives; 1) this will allow the readers to know the subject matter of the issue in detail, 2) and once the correct understanding these verses realized by the readers then it will be easier to see the trick being played. The Second Principle Of Qawaid Al Arba: That they say: We do not call upon and turn towards them except to seek nearness and intercession. So the proof against seeking this nearness (through others like Awliyah) is the saying of the Most High: “And those who you take Awliyah besides Him (they say): ‘We worship them only that they may bring us near to Allah.” Verily, Allah will judge between them concerning that wherein they differ. Truly, Allah guides not him who is a liar, and a disbeliever.” [Ref: 39:3] And the proof of intercession (through Awliyah) is the saying of the Most High: “And they worship besides Allah things that hurt them not, nor profit them, and they say: These are our intercessors with Allah.” [Ref: 10:18] And intercession is of two types; a) the prohibited intercession, and the affirmed intercession. The prohibited intercession is that which is sought from other than Allah concerning that which only Allah is able to do. And the proof is the saying of the Most High: “O you who believe! Spend from that which We have provided for you, before a Day comes when there will be no bargaining, nor friendship, nor intercession. And it is the disbelievers who are the wrong-doers.” [Ref: 2:254] And the affirmed intercession is that which is sought from Allah, and the intercessor is honored with the intercession and the one interceded for, is one whom Allah is pleased with; his speech and actions, after he gives permission, as He, Ta’aala, said: “Who is he that can intercede with Him except with His permission?” [Ref: 2:255] Part One – A: The Awliyah Of Polytheists: The polytheists of Makkah attempted to scare Prophet (sallallahu alayhi was’sallam) by saying: "We say nothing but that (perhaps) some of our gods may have seized thee with imbecility.” [Ref: 11:54] Allah (subhanahu wa ta’ala) responds to their this saying: “Is not Allah enough for his Servant? But they try to frighten thee with other besides Him! For such as Allah leaves to stray, there can be no guide.” [Ref: 39:36] In another verse Allah (subhanahu wa ta’ala) refers to the idol-gods of polytheists as Satan’s Awliyah: “That is only Satan who frightens [you] of his Awliyah. So fear them not but fear Me, if you are [indeed] believers.” [Ref: 3:175] This establishes that Awliyah of polytheists according to Quran are idol-gods of polytheists. Allah (subhanahu wa ta’ala) states: “Then do those who disbelieve think that they can take My servants instead of Me as Awliyah?” [Ref: 18:102] “Or have they taken Awliyah besides him? But Allah - He is the Protector ...” [Ref: 42:9] Allah (subhanahu wa ta’ala) states on the day of judgment the Awliyah of polytheists will be gathered and questioned: “And [mention] the Day He will gather them and that which they worship besides Allah and will say, "Did you mislead these, My servants, or did they [themselves] stray from the way?" [Ref: 25:7] These Awliyah will reply to Allah (subhanahu wa ta’ala😞 "Exalted are You! It was not for us to take besides You any Awliyah. But You provided comforts for them and their fathers until they forgot the message and became a people ruined." [Ref: 25:8] Allah (subhanahu wa ta’ala) explicitly narrates the questioning of Awliyah of polytheists: “And [beware the Day] when Allah will say: O Jesus, Son of Mary did you say to the people: Take me and my mother as gods besides Allah? He will say: "Exalted are You! It was not for me to say that to which I have no right. If I had said it; You would have known it. You know what is within myself, and I do not know what is within Yourself. Indeed, it is You who is Knower of the unseen.” [Ref: 5:116] Once again this establishes the Awliyah of polytheists were people who had been elevated to status of gods or idols who were believed to be gods. Regarding the Awliyah of polytheists Allah (subhanahu wa ta’ala) states: “Say: Who is Lord of the heavens and earth? Say: Allah! Say: Have you then taken besides Him Awliyah not possessing [even] for themselves any benefit or any harm?” [Ref: 13:16] These harmless and profitless Awliyah were worshiped by polytheists: “But they worship rather than Allah that which does not benefit them or harm them, and the disbeliever is ever, against his Lord, an assistant [to Satan].” [Ref: 25:55] The polytheists worshipped idols besides Allah (subhanahu wa ta’ala) and this is attested in the following verse: “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." [Ref: 29:17] “They said: "We worship idols, and to them we are ever devoted." [Ref: 26:71] This establishes that the Awliyah of polytheists stated in the following verse are idols: “And those who you take Awliyah besides Him (they say): ‘We worship them only that they may bring us near to Allah.” [Ref: 39:3] And these idols were believed to be gods as declared in the following verse: "These our people have taken for worship gods other than Him.” [Ref: 18:15] Part One – B: Polytheists Worshiped Gods Besides Allah (subhanahu wa ta’ala😞 The Awliyah of polytheists are their gods whom they worshiped besides Allah (subhanahu wa ta’ala). Allah (subhanahu wa ta’ala) declared, the Awliyah of polytheists will deny worship of polytheists: “And they have taken besides Allah [false] gods that they would be for them [a source of] honor. No! Those [gods] will deny their worship of them and will be against them opponents [on the Day of Judgment].” [Ref: 19:81/82] These gods were idols as indicated by the following words of Quran: And said, "You have only taken, other than Allah, idols as [a bond of] affection among you in worldly life. Then on the Day of Resurrection you will deny one another and curse one another, and your refuge will be the Fire, and you will not have any helpers." [Ref: 29:25] These worshipped will include the idols of Prophet Isa (alayhis salam) and of the pious belonging to nation of Prophet Nuh (alayhis salam). The origin of the idols worshipped by Arab polytheists is stated by Ibn Abbas (radiallah ta’ala anhu😞 “All the idols which were worshipped by the people of Noah were worshipped by the Arabs later on. As for the idol Wadd, it was worshipped by the tribe of Kalb at Daumat-al-Jandal; Suwa' was the idol of (the tribe of) Murad and then by Ban, Ghutaif at Al-Jurf near Saba; Yauq was the idol of Hamdan, and Nasr was the idol of Himyr, the branch of Dhi-al-Kala.'” [Ref: Bukhari, B60, H442] Then Ibn Abbas (radiallah ta’ala anhu) goes on to state about the identity of the idols: “The names (of the idols) formerly belonged to some pious men of the people of Noah, and when they died Satan inspired their people to (prepare and place idols at the places where they used to sit, and to call those idols by their names. The people did so, but the idols were not worshipped till those people (who initiated them) had died and the origin of the idols had become obscure, whereupon people began worshipping them.” [Ref: Bukhari, B60, H442] These pious people as well as Prophet Isa (alayhis salaam), Maryam (alayhis salaam), Uzair (alayhis salam) all will disown those who have elevated them to status of gods and deny the worship. And the idols which were made to represent them will enter fire as stated by the verse. Allah (subhanahu wa ta’ala) tells Prophet (sallallahu alayhi was’sallam) to enquire from the Messengers before Prophet (sallallahu alayhi was’sallam) if Allah (subhanahu wa ta’ala) permitted taking of gods with Allah (subhanahu wa ta’ala) and their worship: “And ask those We sent before you of Our messengers; have We made besides the Most Merciful gods to be worshipped?” [Ref: 43:45] Allah (subhanahu wa ta’ala) in another verse answers the question Himself: “Or have they taken gods besides Him? Say, [O Muhammad], "Produce your proof. This [Qur'an] is the message for those with me and the message of those before me." But most of them do not know the truth, so they are turning away. And We sent not before you any messenger except that We revealed to him that: "There is no god except Me so worship Me." [Ref: 21:24/25] This establishes that polytheists worshiped gods besides Allah (subhanahu wa ta’ala) and in Islam the worship is to be only of God. Part One – 😄 Verse 39:3 In Context Of Beliefs Of Polytheists: The verse quoted by Muhammad bin Abdul Wahhab in light of above established evidence means; those who you take idol-god Awliyah besides Allah (subhanahu wa ta’ala) say; we worship idol-god Awliyah that they may bring us near to Allah. It would be better if the mentioned interpretation is put in the context of verse, contextual interpretation: “And those who you take as [idol-god] Awliyah besides Him (they say): ‘We worship them [the idol-gods] only that they may bring us near to Allah.” Verily, Allah will judge between them concerning that wherein they differ. Truly, Allah guides not him who is a liar, and a disbeliever.” [Ref: 39:3] Note in response to claim of polytheists Allah (subhanahu wa ta’ala) states: Verily, Allah will judge between them concerning that wherein they differ. Truly, Allah guides not him who is a liar and a disbeliever.” [Ref: 39:3] Indicating that those who make this claim are lying about why they take their idol-gods as Awliyah with Allah (subhanahu wa ta’ala). In a nutshell, the verse 39:3 was revealed regarding the polytheists and their gods and not about Muslims. Please bare these two important points in mind because these points are essential to fault of Muhammad bin Abdul Wahhab’s methodology. Part Two – A: Polytheists Worship Which Cannot Profit Or Harm: Allah (subhanahu wa ta’ala) states: “And they worship besides Allah things that hurt them not, nor profit them, and they say: These are our intercessors with Allah.” [Ref: 10:18] In the following Allah (subhanahu wa ta’ala) tells; a Kafir [takes intercessor with Allah subhanahu wa ta’ala and] worships which do not benefit or harm: “But they worship rather than Allah that which does not benefit them or harm them, and the disbeliever is ever against his Lord, an assistant [to Satan].” [Ref: 25:55] While refuting the belief of disbelievers, Allah (subhanahu wa ta’ala) gives hint about the identity of intercessors: “Or have they taken other than Allah as intercessors? Say, "Even though they do not possess [power over] anything, nor do they reason?" [Ref: 39:43]Arguing against the disbelievers that you take them as intercessors with Allah (subhanahu wa ta’ala) even though they possess no ability [of life hearing, seeing, walking, talking] nor they can reason [because they cannot speak]. Allah (subhanahu wa ta’ala) prohibits the disbelievers from taking intercessors with Allah (subhanahu wa ta’ala😞 “And do not invoke besides Allah that which neither benefits you nor harms you, for if you did, then indeed you would be of the wrongdoers.'" [Ref: 10:106] From all this we established; disbelievers took intercessors, their intercessors have no ability to harm or benefit, and disbelievers are prohibited from taking intercessors to Allah (subhanahu wa ta’ala). To know why the intercessors of polytheists are unable to harm/benefit and why the disbelievers were prohibited from taking intercessors with Allah (subhanahu wa ta’ala) we have to identify the type of intercessor they took. Part Two – B: Worshiping Intercessor Idol-Gods: Allah (subhanahu wa ta’ala) quotes: "These our people have taken for worship gods other than Him.” [Ref: 18:15] “And they have taken besides Allah [false] gods that they would be for them [a source of] honor. No! Those [gods] will deny their worship of them and will be against them opponents [on the Day of Judgment].” [Ref: 19:81/82] These gods were worshipped in form of idols which the polytheists themselves created: “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." [Ref: 29:17] These verses of established that those whom the polytheists worshiped besides Allah (subhanahu wa ta’ala) were idol-gods. The following verse further establishes that these idol-gods whom the polytheists had taken as intercessors do not have power to benefit or harm: “And they worship besides Allah things that hurt them not nor profit them and they say: These are our intercessors with Allah.” [Ref: 10:18] In another verse Prophet (sallallahu alayhi was’sallam) is made to say about the idol-gods of polytheists: “Should I take other than Him gods! If the Most Merciful intends for me some adversity, their intercession will not avail me at all, nor can they save me.” [Ref: 36:23] This establishes that the polytheists believed their idol-gods are their intercessors with Allah (subhanahu wa ta’ala). Part Two – 😄 Harmless, Profitless Idol-Gods: Allah (subhanahu wa ta’ala) narrates the intention of Prophet Ibrahim (alayhis salaam😞 “And by Allah I will surely plan against your idols after you have turned and gone away." So he made them into fragments, except a large one among them so they might return to it [and question].” [Ref: 21:57/58] When the polytheists of his nation came back they questioned to each other: "Who has done this to our gods? Indeed, he is of the wrongdoers." They said, "We heard a young man mention them who is called Abraham." They said, "Then bring him before the eyes of the people that they may testify." [Ref: 21:59/61] They questioned Prophet Ibrahim (alayhis salaam) and received a very thought poking response: “They said, "Have you done this to our gods, O Abraham?" He said, "Rather, this - the largest of them - did it, so ask them, if they should [be able to] speak." [Ref: 21:62/63] Upon this they realize the error of their belief but remained upon their disbelief and replied to Prophet Ibrahim (alayhis salaam😞 “So they returned to [blaming] themselves and said [to each other], "Indeed, you are the wrongdoers." Then they reversed themselves, [saying], "You have already known that these do not speak!" [Ref: 21:64/65] To which Prophet Ibrahim (alayhis salaam) replied: "Then do you worship instead of Allah that which does not benefit you at all or harm you? Uff to you and to what you worship instead of Allah. Then will you not use reason?" [Ref: 21:66/67] To which the polytheists had no response other then easiest way out; they intended to kill him. Implication Note that Prophet Ibrahim (alayhi salaam) regarding the idol-gods of polytheists said: "You have already known that these do not speak!" He said, "Then do you worship instead of Allah that which does not benefit you at all or harm you?” [Ref: 21:66] And regarding the polytheists of Arabia Allah (subhanahu wa ta’ala) said: “And they worship besides Allah things that hurt them not nor profit them and they say: These are our intercessors with Allah.” [Ref: 10:18] This establishes verse about polytheists of Arabia was about their idol-gods and in the verse Allah (subhanahu wa ta’ala) is stating; polytheists worship idol-gods besides Allah (subhanahu wa ta’ala) which do not hurt nor profit them and yet the polytheists take these idol-gods as intercessors: Part Two – 😧 Verse 10:18 In Context Of Beliefs Of Polytheists: The true interpretation of the verse quoted by Muhammad bin Abdul Wahhab is as follows. They the polytheist worship besides Allah (subhanahu wa ta’ala) idol-gods that hurt them not nor profit them and the polytheists say regarding their idol-gods; these idol-gods are our intercessors with Allah (subhanahu wa ta’ala). Putting this understanding in the context of the verse; “And they [the polytheists] worship besides Allah [idol-gods] things that hurt them not nor profit them and they [the polytheists] say: These [idol-gods] are our intercessors with Allah.” [Ref: 10:18] The verse continues with to mention association of polytheists with Allah (subhanahu wa ta’ala😞 “Say, "Do you inform Allah of something He does not know in the heavens or on the earth?" Exalted is He and high above what they associate with Him.” [Ref: 10:18] Allah (subhanahu wa ta’ala) states in another verse: “Follow what has been revealed to you from your Lord - there is no god except Him - and turn away from those who associate others with Allah.” [Ref: 6:106] This establishes Polytheists of Arabian Peninsula took their idol-gods as intercessors with Allah (subhanahu wa ta’ala) and worshipped them as such. Part Three – A: No Friendship Nor Intercession For Disbelievers: Muhammad bin Abdul Wahhab introduced into Islam a heretical type of intercession which he defined as; “The prohibited intercession is that which is sought from other than Allah concerning that which only Allah is able to do.” And to establish this principle he quoted the following verse of Quran: “O you who believe! Spend from that which We have provided for you, before a Day comes when there will be no bargaining, nor friendship, nor intercession. And it is the disbelievers who are the wrong-doers.” [Ref: 2:254] The day mentioned in the verse is judgment day and for the disbelievers there will be no bargaining nor friendship nor intercession. Allah (subhanahu wa ta’ala) will say to the polytheists: “[it will be said to them], "And you have certainly come to Us alone as We created you the first time, and you have left whatever We bestowed upon you behind you. And We do not see with you your 'intercessors' which you claimed that they were among you associates [of Allah]. It has [all] been severed between you, and lost from you is what you used to claim." [Ref: 6:94] Realizing that they have no one to intercede for them the polytheists will say: “Do they wait except its result? The Day its result comes those who had ignored it before will say, "The messengers of our Lord had come with the truth, so are there [now] any intercessors to intercede for us or could we be sent back to do other than we used to do?" They will have lost themselves, and lost from them is what they used to invent.” [Ref: 7:53] Allah (subhanahu wa ta’ala) stated regarding the polytheists: “And the Day the Hour appears the criminals will be in despair. And there will not be for them among their [alleged] partners any intercessors, and they will [then] be disbelievers in their partners.” [Ref: 30:12/13] Quran records the words how polytheists will disassociate themselves from the partners they ascribed to Allah (subhanahu wa ta’ala😞 “To him [alone] is attributed knowledge of the Hour. And fruits emerge not from their coverings nor does a female conceive or give birth except with His knowledge. And the Day He will call to them: "Where are My 'partners'?" they will say, "We announce to You that there is [no longer] among us any witness [to that]." [Ref: 41:47] The polytheists will say this because those whom they worshipped will deny being worshipped: “And [mention, O Muhammad], the Day We will gather them all together - then We will say to those who associated others with Allah, "[Remain in] your place you and your 'partners.' "Then We will separate them, and their "partners" will say: "You did not used to worship us.” [Re: 10:28] Part Three – B: The Permitted Intercessors Will Intercede For Muslims: Muhammad bin Abdul Wahhab stated: “And the affirmed intercession is that which is sought from Allah, and the intercessor is honored with the intercession and the one interceded for, is one whom Allah is pleased with; his speech and actions…” And to establish this innovative principle he quoted the following verse: “To Him belongs whatever is in the heavens and whatever is on the earth. Who is it that can intercede with Him except by His permission? He knows what is [presently] before them and ...” [Ref: 2:255] There are many verses of Quran which establish the intercession of those whom Allah (subhanahu wa ta’ala) will permit, Allah (subhanahu wa ta’ala) states: “Indeed, your Lord is Allah, who created the heavens and the earth in six days and then established Himself above the Throne, arranging the matter [of His creation]. There is no intercessor except after His permission. That is Allah, your Lord, so worship Him. Then will you not remember?” [Ref: 10:3] The people of hell will request the angels: ”And those in the fire will say to the keepers of hell, "Supplicate your Lord to lighten for us a day from the punishment." [Ref: 40:49] Allah (subhanahu wa ta’ala) states that their intercession will not avail them: “And how many angels there are in the heavens whose intercession will not avail at all except [only] after Allah has permitted [it] to whom He wills and approves.” [Ref: 53:26] Allah (subhanahu wa ta’ala) states about idol-gods of polytheists not having the right to intercede and some being granted the right of intercession: “And those they invoke besides Him do not possess [power of] intercession; but only those who testify to the truth [can benefit], and they know.” [Ref: 43:86] “None will have [power of] intercession except he who had taken from the Most Merciful a covenant.” [Ref: 19:87] “That Day, no intercession will benefit except [that of] one to whom the Most Merciful has given permission and has accepted his word.” [Ref: 20:109] Allah (subhanahu wa ta’ala) states those intercessors who will be permitted to intercede will only intercede for whom Allah (subhanahu wa ta’ala) will permit: “And intercession does not benefit with Him except for one whom He permits. [And those wait] until, when terror is removed from their hearts ...” [Ref: 34:23] “He knows what is [presently] before them and what will be after them, and they cannot intercede except on behalf of one whom He approves. And they, from fear of Him, are apprehensive.” [Ref: 21:28] Many Ahadith record the details regarding the intercessors and about whom they would intercede. Prophet (sallallahu alayhi was’sallam) said: “The people will come to me, and I will prostrate myself underneath Allah's Throne. Then I will be addressed: 'O Muhammad! Raise your head; intercede, for your intercession will be accepted, and ask (for anything) for you will be given." [Ref: Bukhari, B55, H556] In another hadith it is recorded that Prophet (sallallahu alayhi was’sallam) said: "On the Day of Resurrection I will intercede and say, "O my Lord! Admit into Paradise (even) those who have faith equal to a mustard seed in their hearts." Such people will enter Paradise, and then I will say, 'O (Allah) admit into Paradise (even) those who have the least amount of faith in their hearts.” [Ref: Bukhari, B93, H600] The intercession of Prophet (sallallahu alayhi was’sallam) will be for those who committed major sins: "My intercession is for the people who committed the major sins in my Ummah." [Ref: Tirmadhi, B11, H2435] Ahadith also record Prophet (sallallahu alayhi was’sallam) has told of others from amongst the Ummah interceding behalf of sinful Muslims: "Indeed in my Ummah are those who intercede for large groups of people, and among them (there are) who intercede for a tribe, and among them (there are) who intercede for a group, and among them (there are) who intercede for a man, until they are admitted to Paradise." [Ref: Tirmadhi, B11, H2440] Another hadith states Messengers and angles will be instructed to intercede: ”Then the angels will come and intercede and the Messengers will intercede.' And he mentioned the Sirat, and said: "The Messenger of Allah said: 'I will be the first one to cross it, and when Allah has finished passing judgment among His creation, and has brought forth from the Fire those whom He wants to bring forth, Allah will command the angels and the Messengers to intercede and they will be recognized by their signs, for the Fire will consume all of the son of Adam apart from the place of prostration. Then the water of life will be poured on them, and they will grow like seeds on the banks of a rainwater stream." [Ref: Nisa’I, B12, H1141] Another version of the hadith also includes believers in the list of permitted intercessors: "Then the prophets and angels and the believers will intercede, and (last of all) the Almighty (Allah) will say …” [Ref: Bukhari, B93, H532] Part Three – 😄 Why No Intercessor And Intercession For Disbelievers: Allah (subhanahu wa ta’ala) states: “O you who believe! Spend from that which We have provided for you, before a Day comes when there will be no bargaining, nor friendship, nor intercession. And it is the disbelievers who are the wrong-doers.” [Ref: 2:254] It has already been established that believers will have intercessors and Muslims having Wali’s is established by the following verse; “Your Wali is none but Allah and His Messenger and those who have believed - those who establish prayer and give zakah, and they bow [in worship].” [Ref: 5:55] And Prophet (sallallahu alayhi was’sallam) and believers being Wali’s of each other will not change even on the judgment day: “Close friends, that Day, will be enemies to each other, except for the righteous.” [Ref: 43:67] Hence the verse does not mean believers will not have anyone to intercede for them. On the judgment day when the mankind realizes the reality they will then seek friendship and seek to bargain. Allah (subhanahu wa ta’ala) informs them that on that day there will be no such a thing. Hence implying that time for bargaining your wealth, time, for securing and making friendship and assuring intercession your life time on earth. If you fail to secure it in your earthly life then Allah (subhanahu wa ta’ala) states regarding such wrong-doers (i.e. polytheists), clearly: “And warn them, [O Muhammad], of the Approaching Day, when hearts are at the throats, filled [with distress]. For the wrongdoers there will be no devoted friend and no intercessor [who is] obeyed.” [Ref: 40:18] In another verse Allah (subhanahu wa ta’ala) states: “So today no ransom will be taken from you or from those who disbelieved. Your refuge is the Fire. It is most worthy of you, and wretched is the destination.” [Ref: 57:15] There are two reasons why polytheists will not have intercessors on judgment day, a) polytheists took idol-gods as their intercessors they did not become Muslims. Taking idol-gods as intercessors with Allah (subhanahu wa ta’ala) and worshipping them is prohibited. Polytheists took prohibited intercessors with Allah (subhanahu wa ta’ala). Regarding prohibited intercessor idol-gods Allah (subhanahu wa ta’ala) stated: “And they [the polytheists] worship besides Allah [idol-gods] things that hurt them not nor profit them and they [the polytheists] say: These [idol-gods] are our intercessors with Allah.” [Ref: 10:18] “And do not invoke besides Allah [idol-god intercessors] that which neither benefits you nor harms you, for if you did, then indeed you would be of the wrongdoers.'" [Ref: 10:106] Allah (subhanahu wa ta’ala) tells the polytheists they will disbelieve in whom they associate with Allah (subhanahu wa ta’ala) as His god-partners: “And there will not be for them among their partners any intercessors, and they will [then] be disbelievers in their partners.” [Ref: 30:13] Prophet (sallallahu alayhi was’sallam) is made to say to the polytheists regarding their idol-god intercessors: “Should I take other than Him gods! If the Most Merciful intends for me some adversity, their intercession will not avail me at all, nor can they save me.” [Ref: 36:23] Coming to the second reason, if the polytheists had accepted Islam then they would have had Prophet (sallallahu alayhi was’sallam) and believers as their intercessors because they would have believed in these intercessors while affirming Oneness of Allah (subhanahu wa ta’ala). Part Three – 😧 Verse 2:254 In The Context Of Quran: Allah (subhanahu wa ta’ala) stated: “O you who believe! Spend from that which We have provided for you, before a Day comes when there will be no bargaining, nor friendship, nor intercession. And it is the disbelievers who are the wrong-doers.” [Ref: 2:254] Even though in the beginning of the verse the believers are addressed but later in the verse Allah (subhanahu wa ta’ala) states about the disbelievers that they will not be able to bargain for paradise, nor their friendships will Muslims will avail them nor they will have intercession of their intercessors -no intercession of their idol gods. Hence according to all the established evidence the correct understanding of the verse is; “O you who believe! Spend from that which We have provided for you, before a Day comes when there will be no bargaining, nor friendship, nor intercession [for the disbelievers]. And it is the disbelievers who are the wrong-doers.” [Ref: 2:254] Or it could mean; “O you who believe! Spend from that which We have provided for you, before a Day comes when there will be no bargaining, nor friendship, nor intercession [without the permission of Allah subhanahu wa ta’ala]. And it is the disbelievers who are the wrong-doers.” [Ref: 2:254] In the context of the verse and general Quranic theology the implication would be; Prophet (sallallahu alayhi was’sallam) tell the believers to do good deeds (i.e. give Charity) because on judgment day there will not be anyone permitted to intercede for them without His permission hence the good deeds will save you from punishment of fire. Note the those sinners whose bad deeds out weigh the good deeds will have to taste the punishment and Prophet (sallallahu alayhi was’sallam) will only be able to intercede for them after he receives permission. Hence they should not solely rely on the intercession of Prophet (sallallahu alayhi was’sallam) but perform good deeds to remain out of fire even before the permission is granted. Muhammad bin Abdul Wahhab Methodology Is Methodology Of Khawarij: We have established that the verse 39:3 is referring to the Awliyah of polytheists and Quran establishes the Awliyah of polytheists were idol-gods. The verse 10:18 was revealed about the polytheists who contended with Prophet (sallallahu alayhi was’sallam) about Tawheed and instead of believing in One-ness of Allah (subhanahu wa ta’ala) the polytheists believed in many gods and worshipped these many gods and believed these gods will be their intercessors to Allah (subhanahu wa ta’ala). In a nutshell, it can be said this verse too was revealed regarding the polytheists and their gods. The verse 2:254 can be interpreted differently and both interpretations are valid. One interpretation is, that the verse refers to polytheists and disbelievers in general not having any intercessor in court of Allah (subhanahu wa ta’ala). The second interpretation is; Prophet (sallallahu alayhi was’sallam) will not be able to intercede for the disbelievers if they are sent to hellfire due to their bad deeds out weighing the good ones, until Allah (subhanahu wa ta’ala) is granted the permission to intercede. Now, Muhammad bin Abdul Wahhab quoted verses which were revealed regarding the disbelievers and their idol-gods and applied these verses to Muslims of his time. With exception to 2:254 which can be interpreted differently all other verses definitely and certainly referred to non-Muslims. The only verse which can be interpreted in context of Muslims was employed by Shaykh al-Najd Muslims have no intercessors with Allah (subhanahu wa ta’ala) in reality establishes Muslims have intercessors with Allah (subhanahu wa ta'ala) with His permission. Hazrat Abdullah Ibn Umar (radiallah ta’ala anhu) stated about the people who employ the methodology like of Muhammad bin Abdul Wahhab: “... 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: …” Why he considered them as the worst in the creation of Allah (subhanahu wa ta’ala) is also explained: "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: Qatal Al Khawarij] This is the nature of Khawarij to describe the believers as disbelievers and interpret the verses which revealed regarding disbelievers in such a fashion that they describe believers. This methodology is a heretical innovation and anyone who employs it and applies understanding of such verses upon Muslims saying; these verses describe your belief, is from the heretics/innovators and from the people who will enter the fire. Conclusion: From the Tafsir of the verses it is established that polytheists do not have and will not have any intercessors with Allah (subhanahu wa ta’ala). The primary reason for this is; they have taken idols as gods and attributed them to be partners of Allah (subhanahu wa ta’ala) and it was these attributed god-partners which the Mushrikeen believed will be their intercessors. In contrast to polytheists we the Muslims believe Prophets and pious Muslims are our intercessors as servants of Allah (subhanahu wa ta’ala) and not because of being god-partners with Allah (subhanahu wa ta’ala). We also believe Allah (subhanahu wa ta’ala) has granted them the permission to intercede on behalf of believers. Hence in light of this, the prohibited intercession is one which is sought from a idol-god instead of Allah (subhanahu wa ta’ala) and the permitted intercession is, which is sought from a creation of Allah (subhanahu wa ta’ala) while affirming creed of Tawheed. Also the methodology which Muhammad bin Abdul Wahhab employed is innovation of Khawarij. As a result of his methodology he is from these people, the worst people in creation of Allah (subhanahu wa ta’ala) and those who follow him in creed and in methodology are also from his sect of Khawarij. Wama Alayna Ilal Balaghul Mubeen. Muhammed Ali Razavi

Salam alayqum, English discussion has been discontinued in this thread. Instead I have created the following thread for the discussion: Hadhir Nazir (Shahid/witness) Discussion With Haq3909. I Have Started Pasting My Response In The Above Thread.

You quoted the Hadith and wrote [in red]: “Abu Huraira reported Allah's Messenger having said this: Two are the types of the denizens of Hell whom I did not see: people having flogs like the tails of the ox with them and they would be beating people, and the women who would be dressed but appear to be naked, who would be inclined (to evil) and make their husbands incline towards it. Their heads would be like the humps of the bukht camel inclined to one side. They will not enter Paradise and they would not smell its odour whereas its odour would be smelt from such and such distance.” [Arabic: Sahih Muslim 2128] “The Prophet Sallallho Alayhi Wa Sallam clearly states that He has NOT seen them.” Regarding your statement that Prophet (sallallahu alayhi was’sallam) you wrote; “The Prophet Sallallho Alayhi Wa Sallam clearly states that He has NOT seen them.” Not seeing does not mean he will not see in future it means he has not seen up to the time he made the statement. If I say; ‘I have not seen a idiot like you Haq3909 in my life.’ Will that mean that up to current stage of my life I have not seen idiot like you or I will never see idiot like you? Not seeing at the moment of statement does not mean that I won’t meet anyone more idiotic then you. We do not believe that Prophet (sallallahu alayhi was’sallam) saw/heard everything ever moment of his life or straight after the revelation of Shahid verses. Rather we believe maqam of Shahid was perfected gradually until he reached the stage where he saw deeds of all mankind. There are four Ahadith on this topic all of which are found in Sahih of Imam Muslim. Here is English translation reference for the above hadith: “Two are the types of the denizens of Hell whom I did not see: people having flogs like the tails of the ox with them and they would be beating people, and the women who would be dressed but appear to be naked, who would be inclined (to evil) ...” [Ref: Muslim, B24, H5310] Characteristic of Ox tail is that it is thicker in one side and thinnest the other. Other type could resemble the end of ox tail. Ox tail at the end becomes like a dusting brush. A similar version of that whip also exists where a small wooden handle is attached strands of rope or leather or chain hanging. http://i.dailymail.co.uk/i/pix/2008/08/18/article-1046370-0226A53F0000044D-269_468x354.jpg This version is commonly used by the Shia to beat themselves to ‘mourn’ the martyrdom of Hazrat Imam Hussain (radiallah ta’ala anhu) on annual 10th Muharram festival of - beating the crap out of your own self. The first one existed in our times, and Muhammad bin Abdul Wahhab and his followers engaged in whipping Muslims with something which resembled ox’s tail. The TTP which is a Deobandi Khariji terrorist group in Pakistan was engaged in it. A minor was whipped in public her kameez was lifted from her back side and whipped her with a whip resembling tail of ox. The Somalian Wahhabi group Al-Shabab whips with something which resembles entire Ox tail. Prophet (sallallahu alayhi was’sallam) said: “There are two types of residents of hell whom I did not see; people having flogs like tails of ox …” The purpose was to inform the audience that they are not alive right now but they will be born later. Had these people existed then Prophet (sallallahu alayhi was’sallam) would have seen them with his own eyes. The following Ahadith affirm that the people who Prophet (sallallahu alayhi was’sallam) described did not exist, here : “If you live for a time, you would certainly see people get up (in the morning) in the wrath of Allah and getting into the evening under the curse of Allah, and there would be in their hands (whips) like the tail of an ox.” [Ref: Muslim, B40, H6842] “If you survive for a time you would certainly see people who would have whips in their hands like the tail of an ox. They would get up in the morning under the wrath of Allah and they would get into the evening with the anger of Allah.” [Ref: Muslim, B40, H6841] In these two Ahadith Prophet (sallallahu alayhi was’sallam) stated that if the companions lived for long enough they would see with their own eyes. Hence he was merely stating that he has not seen them with his own eyes. The Hadith which you quoted is part of the Hadith quoted by me. Hence the full text of the Hadith would be: Two are the types of the denizens of Hell whom I did not see: people having flogs like the tails of the ox with them and they would be beating people. … “If you survive for a time you would certainly see people who would have whips in their hands like the tail of an ox. They would get up in the morning under the wrath of Allah and they would get into the evening with the anger of Allah.” The basic line is that Prophet (sallallahu alayhi was’sallam) has not yet seen them with his own eyes because they do not live. But if the companions lived long enough they would see them with their own eyes. Not seeing the actions of people at that moment does not mean he will not get to see their actions. We all agree that deeds of people are presented to Prophet (sallallahu alayhi was’sallam), evidence here: 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)] Hence, seeing of the deeds of these people is established. Regarding the women dressed yet naked, it refers to two things, thin clothes through which the bodies can be seen, which are a modern phenomena and wearing of tight clothes. Tight clothes also come into this because purpose of clothes is to cover your body parts but tight clothes reveal the shape of these parts hence such clothes defeat their Shara’i purpose. The camel hump refers to two types of women the Kufar and Muslim. The Kuffar are models who design their hair frequently as camel humps and walk on stages wearing designer clothes, prostituting their bodies for money. The Muslims are those who are heavily influenced by Western culture and have no Haya in their hearts, eyes, ears but out need of looking ‘cute’ or fashionable or fake impersonation of modesty wear Hijab and make camels humps on their heads. All you have to do is in google image search ‘Camels hump Hijab’ and you will see it. The bottom line is Prophet (sallallahu alayhi was’sallam) did not get to see these women because they were not born but he will definitely get to see their actions which they are presented to him. Not seeing them at the moment is no proof that he will never get to see them. The following Hadith states the deeds of people will be presented to him: “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] This establishes that Prophet (sallallahu alayhi was’sallam) will get to see the deeds of these Muslim women and he will seek forgiveness for them. The maqam of Shahid was perfected for Prophet (sallallahu alayhi was’sallam) he has reported to have said: "It is reported by Hazrat Abdullah bin Umar (radi Allahu anhuma) that Sayyiduna Rasoolullah (sallal laahu alaihi wasallam) said: "Indeed this entire world is in front of me so that I can observe everything in it. I can see everything in this world and everything that will take place till the Day of Qiyamah. I see the entire world as I see the palm of my hand". [Ref: Mawahib-e-Ladunnia] This Hadith is also supported by the following verses in which Prophet (sallallahu alayhi was’sallam) is stated to have been sent as a witness over mankind: "We have sent to you an apostle to be a witness concerning you, even as We sent an apostle to Pharaoh." [Ref: 73:15] “And strive for Allah with the striving due to Him. He has chosen you and has not placed upon you in the religion any difficulty. [it is] the religion of your father, Abraham. Allah named you "Muslims" before [in former scriptures] and in this [revelation] that the Messenger may be a witness over you and you may be witnesses over the people. So establish prayer and give Zakah and hold fast to Allah. He is your protector; and excellent is the protector, and excellent is the helper.” [Ref: 22:78] Being witness over mankind means that should be seeing/hearing the deeds of mankind otherwise he is not witness over mankind. Therefore the deeds of mankind and the type of women in discussion all are witnessed by him. [Continued ...]