RasoolAllah kay leyeh ham Qul ilm e Khuda ka aqeedah nahin rakhtay balkay Qul ilm e Lawh wal Qalam wala aqeedah rakhtay hen. Aur is ko mukhtasar ker kay Qull ilm e Ghayb kehtay hen. Jissay ham Qull ilm kehtay hen woh qull ilm lawh wal qalam heh is'see ko ma qana wama yaqoon ka ilm farmaya gaya heh. yehni joh kuch ho chuka aur ho hoga. yeh sab ilm lawh almafooz meh heh aur is ko Allah kay Nabi jantay hen. Hadith meh aya heh qalam nay poocha kia likhoon toh Allah nay farmaya joh kuch ho chuka aur joh hoga. Is per English meh mera article heh perh loh.

Shahzad baee, aaj kay dawr meh joh apnay aap ko Sunni kehtay hen un kay leyeh Sunni Maulvi kay moon say nikli huwi baat aur kuttay kee bhonk ek barabar heh. TV per agar kohi pent suite, tie, boots aur engrezi meh agar khanzeer ko halal kahay toh logh maan jahen gay. Dosra Sunni awaam ko shoroon say naatoon, shehroon, khanay peenay wali rasmoon, aur fazail per train keeya gaya heh aur taqreer be woh sunna pasand kertay hen joh geet kay andaaz meh sing kee kahi ho. Is leyeh Maulvi bichara kuch nahin ker sakta. Allah kay Nabi sallallahu alayhi was'sallam ka farman heh kay deen islam semit ker phir Madinah kee taraf lot jahay ga ... yehni deen jistera deen kay phelnay say pehlay dunya meh kufr thah istera phir ho jahay ga. Abhi Islam kee woh halat heh joh choolay meh bujti jingri kee heh jissay sir phook mar mar kay zinda rakha ja raha heh. Anay walay pachas say saw saloon meh musalmanoon kee akhsiriat murtad ho jahay gee jister west walay secular honay kay baad apnay mazhab ko chor deeya issee tera musalmanoon kee naslen be chor denh gee. Bas apnay gar meh aur behan bahiyoon meh Islam zinda rakhen ... awaam ko chor denh kohi sunta nahin. Aaj kay dawr meh joh sahih ul aqeeda aur amal musalman heh ussay nay dunya walay aur nah gar walay mantay hen.

Awain yeh chavlen mar raha heh is'see tera Thanvi aur Gangohi aur Hussain Ahmad madni aur woh bangi ya charsi naam thah us ka yeh sab chavlen martay marray hen aur yeh be uneeh chavloon kee rohani ulaad heh is leyeh jab jawab nahin toh chavlen hee maray ga. Yeh is kay baroon ka warsa heh.

I Will Be Back Tomarrow. Right Now My Fingers Joints Hurting. Do Not Reply Please. I Have So Much More To Write Please Be Paitent. After My Response You Can Have All The Time In The World To Respond To Me And I Wont Interfere. I Want Our Discussion To Conclude On Positive And Be Civil.

You wrote: I don't think anyone with an ounce of brain will contest that Shahid means is one who is Hazir as well as Nazir. This is so basic and it was so undisputed that I doubt anyone ever even concieved challenging this prior to emergence of Wahhabism in India and Deobandism. In Taskeen al Khawatir Fi Masla Hadhir wa Nazir, the refferences are presented: http://www.mediafire.com/download/it10o181lsylm8k/taskeenul+khwater.pdf Is there any stronger proof then these two verses which prove Prophet (sallallahu alayhi was'sallam) was sent as a hearing seeing type of witness: "O Prophet! Truly We have sent you as a Witness, a Bearer of Glad Tidings, and Warner." [Ref: 33:45] "We have sent to you an apostle to be a witness concerning you, even as We sent an apostle to Pharaoh." [Ref: 73:15] These two verses talk about Prophet (sallallahu alayhi was'sallam) being sent as a witness upon the earth as a human. Allah (subhanhu wa ta'ala) states: "Whatever of good reaches you, is from Allah, but whatever of evil befalls you, is from yourself. And We have sent you as a Messenger to mankind, and Allah is Sufficient as a Witness." [Ref: 4:79] This is also attested in the Hadith of Muslim: “Abu Huraira reported that the Messenger of Allah (may peace be upon hlmg) said: I have been given superiority over the other prophets in six respects: I have been given words which are concise but comprehensive in meaning; I have been helped by terror (in the hearts of enemies): spoils have been made lawful to me: the earth has been made for me clean and a place of worship;I have been sent to all mankind and the line of prophets is closed with me.” [Ref: Muslim B4, H1062] Prophet (sallallahu alayhi was'sallam) being sent as a witness to entire mankind is established and his seeing their deeds and actions is established because he was sent as a witness with eyes, ears, which posesses super natural abilities. He saw at the back as he saw at the front and from him not even the sincerity in the hearts was concealed. Allah showed him everything and he came to know everything instantly, he became witness upon entire mankind because he was sent as a witness. Prophet (sallallahu alayhi was'sallam) being sent as a witness is like I or anyone else goes to a religious convention as a WITNESS. Or I am or anyone else is sent as a WITNESS. If i am sent as a witness to a convention will I not see the events taking place? Will I not hear the events taking place? Me going there as a witness and being a WITNESS means that I see and i ge to hear the events at the convention. You agree? So when Allah the all mighty sent his Prophet as a WITNESS to entire mankind do you think he sent the Rehmatal Lil Alameen AS A BLIND DEAF DUMB? Where is your brain? We Muslims call you to Islam, will you then not accept Islam, when it is so clear and irrefutable? Where is your proof that Prophet (sallallahu alayhi was'sallam) will bare witness based on the news which he has recieved from Quran. There is no proof what so ever in this regard. You have used qiyaas to infer this non-sense. There is only proof that Ummah of Prophet (sallallahu alayhi was'salam) will bare witness based on what they were told by Prophet (sallallahu alayhi was'sallam): “... ‘Did this one convey the message to you?’ and they will say, ‘No.’ It will be said to him: ‘Did you convey the message to your people?’ and he will say: ‘Yes.’ It will be said to him: ‘Who will bear witness for you?’ He will say: ‘Muhammad and his ummah.’ So Muhammad and his ummah will be called, and it will be said to them: ‘Did this one convey the message to his people?’ They will say: ‘Yes.’ It will be said: ‘How did you know that?’ They will say: ‘Our Prophet came to us and told us that the Messengers had conveyed the message.’ That is the words of Allaah, ‘Thus We have made you a just (and the best) nation.’ He said: Just, so that you will be witnesses over mankind and the Messenger will be a witness over you.” [Ref: Musnad Imam Ahmad, Hadith 1164, Sunan Ibn Maajah, Hadith 4284] The underlined proves that Ummah will bare witness on account of being told by Prophet (sallallahu alayhi was'sallam). Where is your proof that Prophet (sallallahu alayhi was'sallam) will bare witness on account of reading it in the Quran? You have deduced based on Qiyas that Prophet (sallallahu alayhi was'sallam) will bare witness based on the knowledge he has recieved from Quran. There is not a single hadith or verse of Quran which states this. You may present the following Hadith to argue that Prophet (sallallahu alayhi was'sallam) ko ilm nahin hoga keun kay un ka farmaan heh: "It states that when this verse was recited then Prophet peace be upon him shivered and said "O Allah I am witness upon the people in which i am (living). How can I be witness of those to whom I have not seen?" [Ref: Tafseer Ibn Abi Haatim 3/956, Tabrani is Mojam alKabeer 19/243, Wahidi in his Tafseer 2/55, Abu Nuyeem in Muarifa tul Sahaba no: 63] Note Prophet (sallallahu alayhi was'sallam) is asking question this does not mean he won't be able to see its just a question to Allah (subhanahu wa ta'ala). In answer to this question Allah (subhanahu wa ta'ala) showed him everything like Allah (subhanahu wa ta'ala) showed everything to Prophet Ibrahim (alayhis salaam): "Narrated AbdurRahman ibn A'ish: Allah's Messenger (peace be upon him) said: I saw my Lord, the Exalted and Glorious in the most beautiful form. He said: What do the Angels in the presence of Allah contend about? I said: Thou art the most aware of it. He then placed HIS PALM between my shoulders and I felt its coldness in my chest and I came to know what was in the Heavens and the Earth. He recited: 'Thus did we show Ibrahim the kingdom of the Heavens and the Earth and it was so that he might have certainty.' (6:75)" [Ref: Tirimdhi, Vol 5, Hadith No. 3245, Tafsir Surah S'ad] "[...] Then I saw Him put his palms between my shoulder blades till I felt the coldness of his fingers between the two sides of my chest. Then everything was illuminated for me and I recognized everything. He said: Muhammad! I said: At Thy service, my Lord. He said: What do these high angels contend about? I said: In regard to expiations. He said: What are these? [...]" [Ref: Tirimdhi, Vol 5, Hadith No. 3246, Tafsir Surah S'ad] So Allah (subhanahu wa ta'ala) informed him how he will be able to bare witness on those he does not see. Imam Qastallani (rahimullah alayhi ta'ala) records: "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] I rest my case on these that Prophet (sallallahu alayhi was'sallam) asking Allah (subhanahu wa ta'ala) about he will bare witness on those he has not yet seen does not mean he was not given the knowledge and shown everything. [ To Be Continued ...]

Please Do Not Respond To My Posts Until I Confirm That My Response Is Fully Complete. I Want To Make Sure We Have A Detailed And Comprehensive Dicussion On The Subject Where Your Material Is Adressed In Detail. You questioned: "Did the Prophet (sallallahu alayhi was'sallam) approve of the hearing and seeing type of witnessing if not negate it?" No Prophet (sallallahu alayhi was'sallam) did not explicitly state that he will be hearing seeing type of witness in that Tafsir. And why are you even asking me this question any way? Did I claim that this Tafsir of Prophet (sallallahu alayhi was'sallam) refutes those who say Prophet (sallallahu alayhi was'sallam) is not Hazir Nazir? You employed the Tafsir issue: "Moreover our Holy Prophet Sallallaho Alayhi Wasallam has himself explained the verse 143 of Surah Baqara hence presenting another Tafseer , that goes totally against it is unacceptable." to argue that a Tafsir of verse which states Prophet (sallallahu alayhi was'sallam) is Hadhir Nadhir/hearing seeing type of witness is unacceptable. It can only be unacceptable to a Muslim when the Tafsir we the Muslims present contradicts what Prophet (sallallahu alayhi was'sallam) interpreted. When i questioned: "Prophet (sallallahu alayhi was'sallam) gave interpretation of the verse but did he negate the hearing and seeing type of witnessing?" Purpose was that you will realize that Prophet (sallallahu alayhi was'sallam) has not negated the hearing seeing type of witnessing. Which you know that Prophet (sallallahu alayhi was'sallam) has not negated this. So how can you reject the Tafsir of Muslims when it does not contradict what Prophet (sallallahu alayhi was'sallam) has stated. How can a Tafsir of Quran which is supported by Quran be unacceptable to you when it is not in contradicting what Prophet (sallallahu alayhi was'sallam) stated? You don't need to question me if Prophet (sallallahu alayhi was'sallam) proved hearing seeing type of witness from this tafsir because I didnt present it has evidence to prove that Prophet (sallallahu alayhi was'sallam) is seeing hearing type of witness. I questioned you to establish the reality of the meaning of verse, to prove to you that you have rejected Prophet being Hadhir Nadhir based on evidence which does not contradict or refute Hadhir Nadhir. Tafsir of Prophet (sallallahu alayhi was'sallam) would only refute Hadhir Nadhir if he stated he is not hearing seeing type of witness. Nature of Quran is Jawami Al Kalim meaning it is written short but has widest meanings: "I heard Allah's Apostle saying, "I have been sent with Jawami al-Kalim, and I was made victorious with awe (caste into the hearts of the enemy), and while I was sleeping, the keys of the treasures of the earth were brought to me and were put in my hand." Muhammad said, Jawami'-al-Kalim means that Allah expresses in one or two statements or thereabouts the numerous matters that used to be written in the books revealed before (the coming of) the Prophet." [Ref: Bukhari, B87, H141] Interpreting verses of Quran in light of other verses is not going against the interpretation of Quran. But interpreting verses of Quran in light of Quran is according to Jawami al Kalim nature of Quran. Prophet (sallallahu alayhi was'sallam) only gave one interpretation from Quran from the wide meanings he explained one. We cannot limit restrict to one meaning which Prophet gave. The Rawafiz - Shia they take the ahadith of cloak in whch Prophet (sallallahu alayhi was'sallam) covered Hadhrat Ali, Fatimah, Hassan, Hussain (Allah be pleased with all of them) and recited the verse of tatheer. They say on basis of this that these people were the intended members of Ahli bayt and not wives of RasoolAllah (sallallahu alayhi was'sallam). To prove to them that wives of Prophet (sallallahu alayhi was'sallam) are also Ahli Bayt what do you and what do we the Muslims do? We go back to Quran and not restrict our selves to hadith only. We quote the entire verse 33:33 and say wives are also Ahli Bayt. Just to refute the creed of Muslims you have adopted the methodology of Rawafiz. That you want to stick to hadith only and ignore the book of Allah. Your question: "How does the understanding that Prophet (sallallahu alayhi was'sallam) was sent as a hearing seeing type of witness go in favour of the Tafsir which Prophet (sallallahu alayhi was'sallam) gave?" Who said it goes in favour and who presented it as evidence to prove Prophet (sallallahu alayhi was'sallam) is a hearng seeing type of witness? No one, then why are you questioning me. I questioned you to establish your fault because you was using this Tafsir to refute seeing hearing type of witnessing of Prophet (sallallahu alayhi was'sallam) saying that any tafsir other then the one in hadith is against Prophet's (sallallahu alayhi was'sallam) tafsir. My objective was to establish the Tafsir does not refute our aqeedah hence why would you consider anything unacceptable when it does not contradict Prophetic Tafsir. I established that Quran has many meanings a verse can be interpreted to mean many things. If our tafsir contradicts what Prophet said then you have a point but if it doesnt and which it doesnt contradict then how can you say aqeeday of hazir nazir is unacceptable. You wrote: "I mean how can you deduce the meaning of Hazir o Nazir for the word "Shahid" from Prophet (sallallahu alayhi was'sallam')'s own Tafsir when he did not give such a meaning himself?" Here pay attention let me establish something for you. Allah (subhanahu wa ta'ala) states in Quran: “One day We shall raise from all Peoples a witness against them, from amongst themselves: and We shall bring you as a witness against these (people): and We have sent down to thee the Book explaining all things, a Guide, a Mercy, and Glad Tidings to Muslims.” [Ref: 16:89] Because Prophet (sallallahu alayhi was'sallam) will be bearing witness on the day of judgment, Allah (subhanahu wa ta'ala) has sent him to earth to be a witness with eyes, and ears, hearing and seeing: "O Prophet! Truly We have sent you as a Witness, a Bearer of Glad Tidings, and Warner." [Ref: 33:45] "We have sent to you an apostle to be a witness concerning you, even as We sent an apostle to Pharaoh." [Ref: 73:15] Or are you going to argue Prophet (sallallahu alayhi was'sallam) was sent as a witness without eyes, ears and without the ability to hear and see? O now you can interrogate me how these two verses mean seeing hearing type of witness. Now because he was sent as a WITNESS Allah (subhanahu wa ta'ala) questions Prophet (sallallahu alayhi was'sallam) about what the angles are arguing about. And Allah the all knower didnt ask because Allah didnt know, Allah asked for a purpose. Prophet said he doesnt know what they are arguing about. The rest read the hadith: Narrated AbdurRahman ibn A'ish: Allah's Messenger (peace be upon him) said: I saw my Lord, the Exalted and Glorious in the most beautiful form. He said: What do the Angels in the presence of Allah contend about? I said: Thou art the most aware of it. He then placed HIS PALM between my shoulders and I felt its coldness in my chest and I came to know what was in the Heavens and the Earth. He recited: 'Thus did we show Ibrahim the kingdom of the Heavens and the Earth and it was so that he might have certainty.' (6:75)" [Ref: Tirimdhi, Vol 5, Hadith No. 3245, Tafsir Surah S'ad] "[...] Then I saw Him put his palms between my shoulder blades till I felt the coldness of his fingers between the two sides of my chest. Then everything was illuminated for me and I recognized everything. He said: Muhammad! I said: At Thy service, my Lord. He said: What do these high angels contend about? I said: In regard to expiations. He said: What are these? [...]" [Ref: Tirimdhi, Vol 5, Hadith No. 3246, Tafsir Surah S'ad] Allah (subhanahu wa ta'ala) granted all the knowledge in earth and universe to Prophet (sallallahu alayhi was'sallam) in an instant and then asked again but this time he knew all: He (i.e. Allah) said: Muhammad! I said: At Thy service, my Lord. He said: What do these high angels contend about? I said: In regard to expiations. He said: What are these? I said: Going on foot to join congregational prayers, sitting in the mosques after the prayers, performing ablution well despite difficulties. He again said: Then what do they contend? I said: In regard to the ranks. He said: What are these? I said: Providing of food, speaking gently, observing the prayer when the people are asleep. He again said to me: Beg (Your Lord) and say: O Allah, I beg of Thee (power) to do good deeds, ..." [Ref: Tirimdhi, Vol 5, Hadith No. 3246, Tafsir Surah S'ad] Mukhtasar, Prophet has been sent as a witness to earth and he has been made witness to all the events in an instant. You wrote: "I mean how can you deduce the meaning of Hazir o Nazir for the word "Shahid" from Prophet (sallallahu alayhi was'sallam')'s own Tafsir when he did not give such a meaning himself?" To answer you question. Allah (subhanahu wa ta'ala) has stated: "O Prophet! Truly We have sent you as a Witness, a Bearer of Glad Tidings, and Warner." [Ref: 33:45] "We have sent to you an apostle to be a witness concerning you, even as We sent an apostle to Pharaoh." [Ref: 73:15] First of all lets be logical and not closed and narrow minded. Lets take Shahid in meaning of Witness. A witness must possess atleast two qualities and a kamil will have three essential qualities. A witness must be hazir/present and must be able to see/nazir the events he is witness on. You are witness to the discussion we are having on IslamiMehfil because you are Hazir and because you are Nazir. If you was not Hazir as a creation as a human/Jinn/animal/insect/bird/ etc... that will mean you don't exist. Therefore two most essential qualities for a WITNESS are being HAZIR and NAZIR. In dua of Janaza the word Shahid has been used to mean opposite of ghayb - present. Dua begins, Allahum maghfirli hayyitina wa mayyitina wa shahidina wa ghaybina wa sagheerina wa kabeerina ... which means Allah forigve our alive and dead and present and absent and young and old, those who are males and females. Note here the opposite are mentioned, opposite of dead is alive, opposite of young is old, opposite of male is female, opposite of ghayb (i.e. absent) is present (i.e. Shahid). And note the word Shahid was used for the living who are present in the funeral and ghayb for those who are not. Now tell me when Prophet (sallallahu alayhi was'sallam) bare witness in defence of the Ambiyah will he not be present and will he not be seeing/hearing? From the Tafsir which he gave isn't it obvious that he has to be present and hearing/seeing/speaking/understanding/knowing on the day of judgment and as result of these he will testify on the day of judgment. You claimed to have study concept of Hazir Nazir and fact is you don't know head or tail of the issue. You don't know with what part of Hazir Nazir you should agree or what you should disagree with. Pay attention to this, Prophet (sallallahu alayhi was'sallam) said he will bare witness on the day of judgment. This means he will be Hazir on the day of judgment and seeing, hearing, talking, speaking, answering, understanding, and defending the Prophets. Every creation which is Shahid must also be HAZIR in the creation in some form. Metaphorically speaking you are barking up the wrong tree. The issue of Prophet (sallallahu alayhi was'sallam) in aakhirah being Hazir is not even contented by the foolish I think you are pretty reasonablly educated so why would you contend this beats me. I am ex-Deobandi my advice to you is first learn the real issue of IKHTILAF and then come to argue over it. You wrote: "Moreover the other hadith which i have quoted substantiates my proof of using the word, "Shahid" to mean Witness based on the previous knowledge that Prophet (sallallahu alayhi was'sallam) had received through revelation and not "Actual" witnessing in the sense that you refer to. Please read the following hadith once again." It doesnt really matter if you take the word to mean Shahid or Hazir or Hazir/Nazir. The point is it can be easily established and no reasonable or rational or educated can contend with it. Shahid = Witness and witness has to be HAZIR/NAZIR. You don't even know this basic aspect and you earlier claimed that you have studied the subject. Witnessing is dependant upon two factors either you hear or you see then you can bear witness. Here the verse attests to witnessing after seeing: "He said: "It was she that sought to seduce me - from my (true) self. "And one of her household saw (this) and bore witness, (thus):- "If it be that his shirt is rent from the front, then is her tale true, and he is a liar!" [Ref: 12:26] And seeing of Prophet (sallallahu alayhi was'sallam) is stated: And say: "Do deeds! Allah will see your deeds, and (so will) his Messenger and the believers. And you will be brought back to the All-Knower of the unseen and the seen. Then He will inform you of what you used to do." [Ref: 9:105] There are two possible things which you may have alluded to one, angels saying Prophet (sallallahu alayhi was'sallam): "Don't you know what they did after you!" and this issue has thoroughly answered and explained in this dicussion: http://www.islamimehfil.com/topic/19739-hadhir-nadhir-objection/ The other is the issue of Prophet Isa alayhis salaam. Prophet (sallallahu alayhi was'sallam) saying that he will say like Prophet Isa (alayhis slaam) will say. And I will explain this issue in detail because this has not been dicussed. Question is why did Prophet Isa (alayhis salaam) will say what is recorded in Hadith. When Allah (subhanahu wa ta'ala) will ask the Prophets about what response they recieved from their Ummats the Prophets will say they have no knowledge: "[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] Question is why would the Prophets will when that they have no knowledge when they know what happened. All the Prophets will know exactly how their nations replied to them but on the day of judgment they will say THEY HAVE NO KNOWLEDGE. Prophet Isa (alayhis salaam) when he comes back the second time he will know exactly what his Ummah did after him. He will read the Quran and he will learn that people have made him into a god and a son of god. Yet on the day of judgment all the Prophets will say we have no knowledg. Will they be lieing to Allah (subhanahu wa ta'ala)? They will deny their own knowledge due to humility. They know exactly what happened but the one asking is Allah the Rabb of Alameen, the Knower of Ghayb and the Shahada, therefore they in humility and in submission and in respect and honor of Allah will say o Allah we have no knowledge you o Allah know everything you are the knower of Ghayb. It is established that Prophets were not lieing but they were being humble and respectful to Allah (subhanahu wa ta'ala) by denying their own knowledge. We will come back to this topic of saying of Isa (alayhis salaam) and Prophet (sallallahu alayhi was'sallam). Prophet (sallallahu alayhi was'sallam) is reported to have said that deeds of believers are presented to him: My life is a great good for you in whom you talk (to me) and we talk to you, and my demise is also a great good for you (because) your deeds will be presented to me. If they are good, I will praise Allah, and if they are bad, I will ask Allah’s forgiveness for you. [Ref:Narrated by Ibn Hajar ‘Asqalani, through Harith in his al-Matalib-ul-‘aliyah, 4: 22-3 # 3853] Bakr bin ‘Abdullah (رضي الله عنه) also reported that the Holy Prophet (صلى الله عليه وآله وسلم) 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)] In addition to this the already quoted ahadith establish Prophet (sallallahu alayhi was'sallam) was shown everything: "Narrated AbdurRahman ibn A'ish: Allah's Messenger (peace be upon him) said: I saw my Lord, the Exalted and Glorious in the most beautiful form. He said: What do the Angels in the presence of Allah contend about? I said: Thou art the most aware of it. He then placed HIS PALM between my shoulders and I felt its coldness in my chest and I came to know what was in the Heavens and the Earth. He recited: 'Thus did we show Ibrahim the kingdom of the Heavens and the Earth and it was so that he might have certainty.' (6:75)" [Ref: Tirimdhi, Vol 5, Hadith No. 3245, Tafsir Surah S'ad] "[...] Then I saw Him put his palms between my shoulder blades till I felt the coldness of his fingers between the two sides of my chest. Then everything was illuminated for me and I recognized everything. He said: Muhammad! I said: At Thy service, my Lord. He said: What do these high angels contend about? I said: In regard to expiations. He said: What are these? [...]" [Ref: Tirimdhi, Vol 5, Hadith No. 3246, Tafsir Surah S'ad] Now when it is established that deeds are presented to Prophet (sallallahu alayhi was'sallam) therefore he would indeed know what has happened after him. And he also was given the power to see everything as the ahadit of Tirmadhi indicate. Also Prophet (sallallahu alayhi was'sallam) seeing the deeds of people is proven from these two verses "O Prophet! Truly We have sent you as a Witness, a Bearer of Glad Tidings, and Warner." [Ref: 33:45] "We have sent to you an apostle to be a witness concerning you, even as We sent an apostle to Pharaoh." [Ref: 73:15] These two verses prove that Prophet (sallallahu alayhi was'sallam) was sent as a witness to see/hear about the deeds which he will bear witness about. With all this evidence now we go back to hadith in which Prophet (sallallahu alayhi was'sallam) will say like Prophet Isa (alayhis salaam): "Narrated Ibn Abbas: The Prophet said, "You will be gathered (on the Day of Judgment), bare-footed, naked and not circumcised." He then recited:--'As We began the first creation, We, shall repeat it: A Promise We have undertaken: Truly we shall do it.' (21:104) He added, "The first to be dressed on the Day of Resurrection, will be Abraham, and some of my companions will be taken towards the left side (i.e. to the (Hell) Fire), and I will say: 'My companions! My companions!' It will be said: 'They renegade from Islam after you left them.' Then I will say as the Pious slave of Allah (i.e. Jesus) said. 'And I was a witness Over them while I dwelt amongst them. When You took me up You were the Watcher over them, And You are a witness to all things. If You punish them. They are Your slaves And if You forgive them, Verily you, only You are the All-Mighty, the All-Wise." (5.120-121) [Ref: Bukhari, B55, H568] "Narrted Ibn Abbas: Allah's Apostle said, "You will be resurrected (and assembled) bare-footed, naked and uncircumcised." The Prophet then recited the Divine Verse:-- "As We began the first creation, We shall repeat it: A promise We have undertaken. Truly we shall do it." (21.104) He added, "The first to be dressed will be Abraham. Then some of my companions will take to the right and to the left. I will say: 'My companions! 'It will be said, 'They had been renegades since you left them.' I will then say what the Pious Slave Jesus, the son of Mary said: 'And I was a witness over them while I dwelt amongst them; when You did take me up, You were the Watcher over them, and You are a witness to all things. If You punish them, they are Your slaves, and if you forgive them, You, only You are the All-Mighty the All-Wise.' " (5.117-118) Narrated Quaggas, "Those were the apostates who renegade from Islam during the Caliphate of Abu Bakr who fought them." [Ref: Bukhari, B55, H656] It is clearly establish that Prophet (sallallahu alayhi was'sallam) is witness upon the actions and deeds of people but the two ahadith prove contrary to the established fact. So is Prophet (sallallahu alayhi was'sallam) lieing about being shown everything and deeds being presented to him and did Allah die about sendin Prophet has a witness? Answer is emphatic no, all of these facts are true and fundamental part of aqeedah of Muslims and we the Muslims make no Taweel of fundamental aqeedah based on circumstantial or implicit evidence. Just as we the Muslims will not accept Allah being Trinity on basis of plurals such as We, Us, Our which are found in Quran and used by Allah for himself. Point is here Prophet (sallallahu alayhi was'sallam) will be using the words of Prophet Isa (alayhis salaam) while adopting humility and submissiveness of Hadhrat Isa (alayhis salaam). Here he will be immitating the humility and humility and the words will not indicate his reality. If one argues the word will indicate the reality of Prophet (sallallahu alayhi was'sallam) then my argument is was Prophet (sallallahu alayhi was'sallam) raised like Prophet Isa (alayhis salaam)? Isa (alayhis salaam) was taken up this is why he will say: "... when you did take me up you were the witness ..." but what about Prophet (sallallahu alayhi was'sallam)? Was he taken up and will he return like Isa (alayhis salaam)? Point here is that Prophet (sallallahu alayhi was'sallam) will be emulating a Sunnah of Nabi Isa (alayhis salaam) like we the Muslims emulate the Sunnah of Ibrahim (alayhis salaam). Like we emulate the Sunnah of Hajirah (alayhis salaam) the mother of Ishmaeel (alayhis salaam) by running on the two mountains doing Sai on the Hajj. Like we emulate her Sunnah and stone the Jamras during Hajj. These actions in reality are of other people and they have no real connection with us nor there is actual need to stone or do these things apart from symbolical and worship perspective in our Sharia. We just emulate the actions because we are instructed to. Similarly Prophet (sallallahu alayhi was'sallam) will emulate the SUNNAH OF PROPHET ISA (ALAYHIS SALAAM) FOR THE PURPOSE OF SHOWING HUMILITY TO ALLAH (SUBHANAHU WA TA'ALA) while in reality the words will have no connection with his own actual state. You may say, ARE YOU SAYING PROPHET WILL TELL A LIE? I say didn't the Quran say when Allah asked the Prophets how the Ummats recieved them and they will all say we have no knowledge. Will they then be lieing? Nope, humility and I say Prophet (sallallahu alayhi was'sallam) show humility and respect by adopting the Sunnah of Prophet Isa (alayhis salaam). [ To Be Continued ...]

I am not going to respond to poorly formatted none sense. Atleast format it properly make distinction between what i wrote and what you are writting.

Mojooda Taliban sirf Khariji nahin har ek Wahhabi Khariji heh aur Deobandiyoon meh akhsirat be Kharijiyoon kee heh. Jis waqt America aur Saudi Arab kee in ko support huwi toh phir logoon ko pata lagay ga kay yeh logh kia hen abhi sab ghaflat kee neend sohay raho. Wahhabi aur deobandi wohi acha bana huwa heh ya joh apnay mazhab kay parchar meh laga huwa heh ya dunya kay chakkar meh ya kalashinkof nahin us kay pass. Ya kalashinkof toh ho magar kissi area meh mojooda abadi kay tanasub meh ekka duka hoon. Jab yeh thora 100% meh say 25% kay qareeb hotay hen toh phir 75% waloon ko zabiya kertay hen, saboot kay tor per Somalia, Pakistan, Syria.

Mr Haqq are you going to assume we will let you get away with day light robbery? Not in here, in here we work slowly but we will definately dethrone you from throne of deception. Lets have one of the pages which you presented: http://www.islamimehfil.com/index.php?app=core&module=attach&section=attach&attach_rel_module=post&attach_id=66935 Here it is written that Thanvi said wrote in Bast Al Banan: "I have not written this khabees topic which has been attributed to me in Hassam ul Haramayn and Tamheed ul Iman. I have not written in any book that the type knowledge of unseen possessed by Prophet (sallallahu alayhi was'sallam) is like every child, every mad, every animals, every four legged animal. Far from writting this it did even as pass me as warning. Any person who believes as such or without belief explicitly or implicitly says such statement, I consider such a person out of fold of Islam because he belies the explicit evidences and insults pride of sons of Adam the Prophet (sallallahu alayhi was'sallam)." Issue is did Mr Thanvi write what is attributed to him in Hassam Ul Haramayn and Tamheed Ul Iman or wat it falsely attributed to him. We already have what Mr Thanvi claims what was falsely attributed to him. Now I would like to present to you the very statement which Mr Thanvi himself wrote from Hifz Ul Iman. I will translate the quote in Urdu. Here is Hifz ul Iman: http://www.islamimehfil.com/index.php?app=core&module=attach&section=attach&attach_rel_module=post&attach_id=4236 Translation of Hifz Ul Iman: "Then establishing ilm ghayb for Prophet (sallallahu alayhi was'sallam) if according to Zaid is correct then issue to enquire is the the knowledge of ghayb absolute or limited if limited knowledge of ghuyub are intended then what is so unique about Prophet (sallallahu alayhi was'sallam). Such knowledge of ghayb is possessed by every Tom, Harry but in fact every child, mad in fact every animal and insects because every person knows about something which is hidden from the other ..." I would like you to compare both and deduce from what he wrote wether if he compared the knowledge of Prophet (sallallahu alayhi was'sallam) with the mentioned or not. For finale comparision you have the quotes: "Then establishing ilm ghayb for Prophet (sallallahu alayhi was'sallam) if according to Zaid is correct then issue to enquire is the the knowledge of ghayb absolute or limited if limited knowledge of ghuyub are intended then what is so unique about Prophet (sallallahu alayhi was'sallam). Such knowledge of ghayb is possessed by every Tom, Harry but in fact every child, mad in fact every animal and insects because every person knows about something which is hidden from the other ..." Hifz ul Iman V.S. "I have not written this khabees topic which has been attributed to me in Hassam ul Haramayn and Tamheed ul Iman. I have not written in any book that the type knowledge of unseen possessed by Prophet (sallallahu alayhi was'sallam) is like every child, every mad, every animals, every four legged animal. Far from writting this it did even as pass me as warning. Any person who believes as such or without belief explicitly or implicitly says such statement, I consider such a person out of fold of Islam because he belies the explicit evidences and insults pride of sons of Adam the Prophet (sallallahu alayhi was'sallam)." Bast Al Banan Conclusion: Mr Thanvi lied in Bast Al Banan and he did indeed explicitly stated in Hifz ul Iman what was attributed to him in Hassam Ul Haramayn and Tamheed Ul Iman. In fact Mr Thanvi declared himself Kafir in Bast Al Banan therefore you cannot blame us. We say those who consider his statement to be in accordance with Islam such people are Kafir. Question is are you from amongst the Muslims or Kuffaar?

I did address the hadith would you please come back to the topic and reply to me.

Janab aap ko kitab say gustakhiyan nikalana per Kafir nahin kaha jahay ga balkay agar aap in ibaratoon ko Islami aur in kay likhnoon waloon ko musalman manneh gay toh zeroor aap Kafiroon meh shamil hen. Musalman honay kay leyeh kam say kam aap ko in ibaraat ka kuffria manna zeroori heh. Kamil iman ussee ka heh joh in ibarat kay likhnay waloon ko aur ibaraat ko ghair islami jannay aur ibarat ko kufria aur likhnay waloon ko Kafir. Jis ko Islam pasand heh us nay musalmanoon wala nazria rakhna heh aur jis ko Kufr us nay Kafiroon wala, Allah ka shukr heh kay ham Sunni Musalman hen aur aap ko be Musalmanoon meh honay kee niyat kerni chahyeh.

Tumara Allah aur Rasool Lahor Highcourt heh? Allah kay Nabi nay farmaya kay anqareeb essay logh niklen gay joh essee bateh keren gay joh tumaray baap dada nay nahin sunneeh hoon gee ghaliban issee hadith meh yeh be heh kay woh insaan kay roop meh shaytaan hoon gay. Joh hamara nazriya heh woh toh saddiyoon aur hazar saal pehlay say chala aa raha heh yeh joh aap ka nazriyah kay yeh gustakhi heh aap apnay baap dada say sabat ker denh. Tumaray mazhab ka batal hona is'see say ho jata heh is leyeh insaan kay roop meh shaytaan nah bano aur Islam meh puri tara dakhal ho jaho jistera ham Musalman Islam meh dakhal hen.

In bicharoon ka imaan heh hee kab kay jahay ga. Joh RasoolAllah (sallallahu alayhi was'sallam) ko Shahid manay magar dekhnay sunnay wala Shahid nah manay woh essa hee Kafir heh jesay Qadiyani Kafir hen. Qadiyani RasoolAllah (sallallahu alayhi was'sallam) ko Khatam un Nabiyeen toh mantay hen magar us kay mafoom yehni aakhiri Nabi aur Nabi ko khatam kernay wala nahin mantay. Balkay unoon nay Khatam Un Nabiyeen ko aur mafoom deh mara heh jistera Wahhabi aur Deobandi Shahid kay zahiri mafoom ko chor ker aur mafoom bata aur maan rahay hen. In hazraat ka kuffaar meh shamil hona bila shak o shuba heh bas Maulvi Hazrat in kee takfir is leyeh nahin kertay kay in bicharoon ko ilm nahin hota joh hawa in meh bari jaati heh us'see kism kee awazen nikhaltay mar jatay hen. Hazir Nazir per ikhtilaf aur baat heh aur is ko na man-nay say banda sirf Ahle Sunnat say Kharij hota heh magar RasoolAllah (sallallahu alayhi was'sallam) ko Shahid maan ker un meh Shahidoon wali sifaat ka inqar kerna sar'ri kufr heh. In meh say aksar hazraat Kufr kay murtaqib ho jatay hen keun kay yeh Shahidoon wali sifaat kay beghair behjay janay ka aqeeda rakhtay hen. In meh bot kam logh balkay nah honay kay barabar esay log hen joh Shahid mantay hen aur Shahid wali sifaat be mantay hen magar Hazir Nazir per ittifaq nahin kertay. Essay logoon meh Anwar Shah Kashmiri thah magar yeh be Kufr aur Kafiroon ka difa kerta mara lehaza Islam is ko be naseeb nahin huwa.

Prophet (sallallahu alayhi was'sallam) gave interpretation of the verse but did he negate the hearing and seeing type of witnessing? Prophet (sallallahu alayhi was'sallam) stated people will bear witness in defence of Prophets and he will bare witness upon the people. How does that mean Prophet (sallallahu alayhi was'sallam) is not hearing seeing type of witness? How does the understanding that Prophet (sallallahu alayhi was'sallam) was sent as a hearing seeing type of witness go against the Tafsir which Prophet (sallallahu alayhi was'sallam) gave? Comming to the point in which Prophet (sallallahu alayhi was'sallam) asked the companions who recited the phrase while he was leading the prayers. Does every question indicate that one needs to gain knowledge? When Allah (subhanahu wa ta'ala) asked Musa (alayhis salaam) what do you have in your hand and he replied a staff. Does that mean Allah (subhanahu wa ta'ala) didn't know what Musa (alayhis salaam) had in his hand and by asking Musa (alayhis salaam) Allah (subhanahu wa ta'ala) learnt that it was a staff. Or should we assume that Allah (subhanahu wa ta'ala) knows everything else but Allah didn't knew Musa (alayhis salaam) was carrying a staff? The hadith of Jibraeel (alayhis salaam), when he came in the form of human and enquired about, Emaan, Ihsan, etc. When Jibraeel (alayhis salaam) left then Prophet told the companions that this was Jibraeel and he came to teach you deen. Point is some time question is not asked to gain knowledge but question is asked for other purposes. In case of Musa (alayhis salaam) it was to make Musa (alayhis salaam) realize what he was carrying. Then he was asked to throw it upon the floor and the staff turned to a snake and left the area. In case of Jibraeel (alayhis salaam) he questioned Prophet (sallallahu aalyhi was'sallam) so the companions can learn about important aspects of deen. In case of Prophet's (sallallahu alayhi was'sallam) the question was asked so he steps up and companions recognize him and to tell him the good news how angels responded to his praiseworthy innovation. Imagine this, you live in a village and you perform prayers five times a day. In small village areas people know each other and recognize each other. It would be impossible for Prophet (sallallahu alayhi was'sallam) not to know and recognize the person and his voice because they live in same city and the companions performed prayers behind Prophet (sallallahu alayhi was'sallam). Prophet (sallallahu alayhi was'sallam) I see at the back has i see in the front and your outward sincerity and your inner-sincerity are not conealed from me. This is state of Prophet (sallallahu alayhi was'sallam) all the time and we interpret evidence contrary to it in light of other examples. In this case we interpreted the questioning of Prophet (sallallahu alayhi was'sallam) in light of questioning of Allah (subhanahu wa ta'ala) and Jibraeel (alayhis salaam). Let me explain the methodology involved in interpreting, we believe that Allah (subhanahu wa ta'ala) knows all ghayb and all that is apparent and this is fundamental belief. Therefore any evidence which indicates that Allah (subhanahu wa ta'ala) did not know something we interpret it to conform to fundamental teaching of aqeedah so it accords the fundamental aqeedah and not refutes it. Similarly the fundamental aqeedah regarding Prophet knowledge is that he sees at the back as he sees at the front and he knows sinerity in the hearts of believers. Now any hadith which contradicts this fundamental aqeedah we interpret it to conform to teaching of Islam. Your methodology is shaytaani methodology because you are attemtping to undermine a fundamental aspect of aqeedah with indirect evidence. Why don't you undermine Allah knowing everything by point of Musa (alayhis salaam) carrying staff in his hand? You will not undermine basic aqeedah of Allah knowing evryhting with Musa (alayhis salaam) example but you are willing to and wanting to undermine the basic/fundamental aqeedah regarding Prophet (sallallahu alayhi was'sallam) by using his question as example? Foolish people like you who do not know the asool of religion engage in such foolishness. We the Muslims understand that if a verse/hadith goes against fundamental aqeedah we interpret the verse/hadith to conform to fundamental aqeedah. We the Muslims do not refute the fundamental aqeedah as a result of verse/hadith.

Most of the material which you have brought up has been discussed in the following dicussion with a brother. Just visit the thread, and if you have any specific text, hadith, verse which you think is strong proof against Hadhir Nadhir please refer it to me via private message. Note I will not be dealing with copy paste jobs. I know exactly where you copied the English material from and trust me its not very impressive. For sake of your hereafter stop copy pasting material and give the brain a chance to understand the matters your self. http://www.islamimehfil.com/topic/20344-discussion-hadhir-nadhir/ Most of the material which you have copy pasted has been already been discussed in the link.

salam alayqum wa rahmahtullah wa barakaat, baee teen email behjay thay.

Salam alayqum, Hazrat Hadith e mubarka meh aya heh kay shaytan ka qarn Dhil khuwaisira kee nasal say niklay ga. Kia Muhammad bin Abdul Wahhab kee tafseeli shajra mil sakta heh aur dhil khuwaisira ka tafseeli shajra kia Ulamah nay mafooz keeya thah ya nahin. Hazrat agar aap is maslay meh madad farma saktay hen toh zeroor itla keryeh ga.

Salam alayqum, brother joh aap nay email pehlay behja thah aur joh abh behja heh donoon aur hen. Meh dosray per aap ko phir forward kerta hoon.

Salam alayqum wa rahmatullah wa barakaat brother i have not recieved any confirmation or negation if you have recieved the three emails containing all the articles. Please let me know if you have recieved them or not. The rest I leave upon you. You are free to share the articles, forward, pdf, facebook, forums, bloggs, as long as you dont alter the content -apart from spelling mistakes, you are welcome to do what you like with them. Any questions, any advice, everything is welcome.

Salam alayqum wa rahmatullah wa barakaat, Brother in sha allah ta'ala ul aziz joh kuch meh nay likha heh aur joh references istimal keeyeh hen un ka link aur material quote ker deeya heh. Meh wohi material istimal kerta hoon joh aam tor per net say mil jahay. Koshish kerta hoon kay sakhsi kitaboon ka reference nah ho balkay dalahil ahadith aur Quran say hoon joh asaani say dastiyab hen. Agar reference doon aur scan nah ho toh meray pass yah toh sari kitab hogi ya scan page, ya weblink nah pesh keroon toh aur baat heh agar zeeroorat peray kissi cheez kee toh talb ker lenh. Koshish kerta hoon kay har reference ho magar kuch ignore kerna perta heh uploading maghzmari kee waja say. Magar abh in sha allah aynda articles meh scan pages waghera add ker doon ga. Jin pichloon meh nahin agar aap ko kissi kee zeroorat ho toh zeroor talab ker lenh.

Salam alayqum wa rahmatullah wa barakaat, jazak allah khair brother. I will email you all of my articles ... please check your email.

Salam alayqum wa rahmatullah wa barakaat, I have around 65 articles which are currently not online. I am looking for a brother who can upload these articles on the English secntion of Islamimehfil. If you are interested in the task please let pm me with ur email adress and I will send you all the articles jazakallah khair.

Introduction: While Prophet (sallallahu alayhi was’sallam) was distributing spoils of war amongst the companions, Dhul Khuwaisira accused Prophet (sallallahu alayhi was’sallam) being unjust. The Ahadith record that Hadhrat Umar and Hadhrat Khalid bin Waleed sought permission to kill him but Prophet (sallallahu alayhi was’sallam) did not permit his killing. When Dhul Khuwaisira was leaving Prophet (sallallahu alayhi was’sallam) foretold that group of Satan will descend from Dhul Khuwaisira’s posterity. Dhil Khuwaisira at-Tamimi belonged to the first group of Khawarij. Dhul Khuwaisira Disrespects Prophet (sallallahu alayhi was’sallam): Hadith records Hadhrat Ali (radiallah ta’ala anhu) was sent to replace Hadhrat Khalid bin Waleed (radiallah ta’ala anhu) who was fighting in Yemen.[1] As spoils of wars Hadhrat Ali (radiallah ta’ala anhu) sent gold ore[2] and silver[3] in a leather bag which Prophet (sallallahu alayhi was’sallam) distributed amongst four persons: “Al-Aqra' bin Habis Al-Hanzali from the tribe of Mujashi, 'Uyaina bin Badr Al-Fazari, Zaid At-Ta'i who belonged to (the tribe of) Bani Nahban, and 'Alqama bin Ulatha Al-'Amir who belonged to (the tribe of) Bani Kilab.” [Ref: Bukhari, B55, H558] When Prophet (sallallahu alayhi was’sallam) finished distribution: “… the Quraish and the Ansar became angry and said, "He gives the chief of Najd and does not give us." [Ref: Bukhari, B55, H558] “A person from among his (Prophet's) Companions said: We had a better claim to this (wealth) than these (persons).” [Ref: Muslim, B5, H2319] When Prophet (sallallahu alayhi was’sallam) heard of this he then explained his decision: “Will you not trust me, whereas I am a trustee of Him Who is in the heaven? The news comes to me from the heaven morning and evening.”[4] [Ref: Muslim, B5, H2319] "I just wanted to attract and unite their hearts (make them firm in Islam)." [Ref: Bukhari, B93, H527] “I have done it with a view to conciliating them.” [Ref: Muslim, B5, H2318] This incident took place when Prophet (sallallahu alayhi was’sallam) was returning from the battle of Hunayn which was fought against Hawazin tribe. A man met Prophet (sallallahu alayhi was’sallam) at Al Jirana. The Ahadith describe the man: “Then a man with sunken eyes, prominent checks, a raised forehead, a thick beard and a shaven head, came …” [Ref: Bukhari, B55, H558] In an another hadith the addition of tucked up loin cloth is made: “Then there stood up a person with deep sunken eyes, prominent cheek bones, and elevated forehead, thick beard, shaven head, tucked up loin cloth, and …” [Ref: Muslim, B5, H2319] “There got up a man with sunken eyes, raised cheek bones, raised forehead, a thick beard, a shaven head and a waist sheet that was tucked up and …” [Ref: Bukhari, B59, H638] On the decision of Prophet (sallallahu alayhi was’sallam) to give gold ore to tribal leaders of Najd. The described man showed his displeasure by saying: "Be afraid of Allah, O Muhammad!" [Ref: Bukhari, B55, H558] “Muhammad, do justice.” [Ref: Muslim, B5, H2316] “Messenger of Allah, fear Allah!” [Ref: Muslim, B5, H2319] In response to him Prophet (sallallahu alayhi was’sallam) said: “Woe to thee. Do I not deserve most to fear Allah amongst the people of the earth?” [Ref: Muslim, B5, H2319] “Woe be upon thee, who would do justice if I do not do justice, and you would be very unfortunate and a loser if I do not do justice.” [Ref: Muslim, B5, H2316] Prophet (sallallahu alayhi was’sallam) states he has been sent as most trustworthy person on earth and Allah (subhanahu wa ta’ala) entrusted to him the earth: “If I disobey Allah, who would then obey Him? Have I not been (sent as the) most trustworthy among the people of the world? Yet you do not repose trust in me.” [Ref: Muslim, B5, H2318] "Who would obey Allah if I disobeyed Him? (Is it fair that) Allah has trusted all the people of the earth to me while, you do not trust me?" [Ref: Bukhari, B55, H558] The man did not respond to Prophet (sallallahu alayhi was’sallam) and left the gathering. Identity Of Man Who Insulted Prophet (sallallahu alayhi was’sallam): From Ahadith we understand that the name of man who insulted Prophet (sallallahu alayhi was’sallam) was Abdullah bin Dhil Khuwaisira and he was from the tribe of Banu Tamim, hence the addition of appellation; at-Tamimi (i.e. the Tamimi). The Ahadith record the identity of the man: “While the Prophet was distributing [spoils of war] one day, Dhul Khuwaisira, a man from the tribe of Bani Tamim, said, "O Allah's Apostle! Act justly."[5] [Ref: Bukhari, B73, H184] Addition of Abdullah is made to his name in the following Hadith: “While the Prophet was distributing [spoils of war] “Abdullah bin Dhil Khuwaisira At-Tamimi came and said, "Be just, O Allah's Apostle!" [Ref: Bukhari, B84, H67] Companions Seek Permission To Kill This Khariji: The companions of Prophet (sallallahu alayhi was’sallam) took notice of Abdullah bin Dhil Khuaisira at-Tamimi an-Najdi’s insult and sought permission to kill him. Hadhrat Umar (radiallah ta’ala anhu) sought permission: “Woe be upon thee I Who would do justice, if I do not do justice? You would be unsuccessful and incurring a loss, if I do not do justice. Upon this Umar b. Khattab (Allah be pleased with him) said: Messenger of Allah, permit me to strike off his neck.” [Ref: Muslim, B5, H2323] According to another hadith Hadhrat Khalid bin Waleed (radiallah ta’ala anhu) also sought permission to behead Abdullah bin Dhil Khuwaisira at-Tamimi: “He (the Holy Prophet) said: Woe to thee. do I not deserve most to fear Allah amongst the people of the earth? That man then returned. Khalid b. Walid then said: Messenger of Allah, should I not strike his neck? Upon this he (the Holy Prophet) said: Perhaps he may be observing the prayer.” [Ref: Muslim, B5, H2319] Another hadith records Hadhrat Umar bin Khattab sought permission and it was followed by Hadhrat Khalid bin Waleed. In this hadith it is recorded Prophet (sallallahu alayhi was’sallam) also explicitly refused to permit beheading of Abdullah bin Dhil Khuwaisira: “There stood up 'Umar b. Khattab (Allah be pleased with him), and said: Should I not strike his neck? Upon this he said: No. Then he turned away, and Khalid the Sword of Allah stood up against him, and said: Prophet of Allah. Shall I not strike off his neck? He said, No, and then said …” [Ref: Muslim, B5, H2320] This Abdullah bin Dhil Khuwaisira at-Tamimi was killed while fighting on the side of the Khawarij – along side his ‘pious’ companions, against Hadhrat Ali (radiallah ta’ala anhu). The hadith which establishes the mentioned begins with: “While the Prophet was distributing something, 'Abdullah bin Dhil Khawaisira At-Tamimi came and said, "Be just, O Allah's Apostle!" The Prophet said, "Woe to you! Who would be just if I were not?" 'Umar bin Al-Khattab said, "Allow me to cut off his neck!" Prophet (sallallahu alayhi was’sallam) goes on to state about Abdullah bin Dhil Khuwaisira and his Khariji companions: “The Prophet said, "Leave him, for he has companions, and if you compare your prayers with their prayers and your fasting with theirs, you will look down upon your prayers and fasting, in comparison to theirs. Yet they will go out of the religion as an arrow darts through the game's body in which case, …” Then Prophet (sallallahu alayhi was’sallam) gives description of the hand of Dhil Khuwaisira at-Tamimi’s hand and tells that these people i.e. – Khawarij will appear when there will be difference among people i.e. – difference between companions of Prophet (sallallahu alayhi was’sallam). This difference was between Hadhrat Ali (radiallah ta’ala anhu) and Hadhrat Muawiyah (radiallah ta’ala anhu) and Khawarij disapproved the arbitration: “The sign by which these people will be recognized will be a [black] man[6] whose one hand (or breast) will be like the breast of a woman (or like a moving piece of flesh). These people will appear when there will be differences among the people (Muslims)." Then Hadhrat Abu Sa’id Khudri (radiallah ta’ala anhu) goes on to say: “I testify that I heard this from the Prophet and also testify that 'Ali killed those people while I was with him. The man with the description given by the Prophet was brought to 'Ali.” The description was of hand which would resemble breast of woman and the following verse revealed about this man i.e. – Dhil Khuwaisira at-Tamimi: The following Verses were revealed in connection with that very person: “And among them are men who accuse you (O Muhammad) in the matter of (the distribution of) the alms.” (9:58) [Ref: Bukhari, B84, H67] Descendant of This Man Will Form A Khariji Sect: Hadhrat Khalid bin Waleed (radiallah ta’ala anhu) remonstrated with Prophet (sallallahu alayhi was’sallam) after Abdullah bin Dhil Khuwaisira at-Tamimi left the gathering: “Then that man went away. Khalid bin Al-Wahd said, "O Allah's Apostle! Shall I chop his neck off?" Prophet (sallallahu alayhi was’sallam) declined his request and said that he may perform Salah. To which Hadhrat Khalid bin Waleed (radiallah ta’ala anhu) said: "Numerous are those who offer prayers and say by their tongues what is not in their hearts." In response to which Prophet (sallallahu alayhi was’sallam) said: "I have not been ordered (by Allah) to search the hearts of the people or cut open their bellies." Then regarding Abdullah bin Dhil Khuwaisira at-Tamimi Prophet (sallallahu alayhi was’sallam) said: "From the offspring of this (man there will come out (people) who will recite the Qur'an continuously and elegantly but it will not exceed their throats. They would go out of the religion (i.e. Islam) as an arrow goes through a game's body." [Ref: Bukhari, B59, H638] Prophet (sallallahu alayhi was’sallam) further added about the off-spring of Abdullah bin Dhil Khuwaisira at-Tamimi: "Among the off-spring of this man will be some who will recite the Qur'an but the Qur'an will not reach beyond their throats and they will renegade from the religion as an arrow goes through the game's body. They will kill the Muslims but will not disturb the idolaters. If I should live up to their time' I will kill them as the people of 'Ad were killed (i.e. I will kill all of them)." [Ref: Bukhari, B55, H558] Another version of the hadith adds detail to the above: “Upon this the Messenger of Allah (may peace be upon him), said: From this very person's posterity there would arise people who would recite the Qur'an, but it would not go beyond their throat; they would kill the followers of Islam and would spare the idol-worshippers. They would glance through the teachings of Islam so hurriedly just as the arrow passes through the prey. If I were to ever find them I would kill them like 'Ad.” [Ref: Muslim, B5, H2318] Another hadith points out that Dhil Khuwaisira at-Tamimi had companions who were so outwardly pious that even companions would be ashamed of their own deeds of worship: “Leave him, for he has friends (who would outwardly look to be so religious and pious) that everyone among you would consider his prayer insignificant as compared with their prayer, and his fast as compared with their fasts.” [Ref: Muslim, B5, H2323] Companions Of Dhil Khuwaisrira And His Off-Spring: The evidence establishes that Abdullah bin Dhil Khuwaisira at-Tamimi was present with his companions (i.e. Khawarij) during the life time of Prophet (sallallahu alayhi was’sallam). Prophet (sallallahu alayhi was’sallam) also foretold that from the off-spring of this man a group will emerge who will behave as mentioned in the hadith. This establishes that the Khawarij and the off-spring of Abdullah bin Dhil Khuwaisira at-Tamimi are two different groups. One group is compromised of Khawarij and they are said by Prophet (sallallahu alayhi was’sallam) to be companions of Abdullah bin Dhil Khuwaisira at-Tamimi; “Leave him, for he has friends (who would outwardly look to be so religious and pious) that everyone among you…”, and the other are his off-spring: “Among the off-spring of this man will be some who will recite the Qur'an but the Qur'an will not reach beyond their throats …” Prophet (sallallahu alayhi was’sallam) categorically stated: “The Messenger of Allah said: "There will emerge people who will recite the Qur'an but it will not go any deeper than their collarbones. Whenever a group of them appears, they should be cut off (i.e. killed)." Ibn 'Umar said: "I heard the Messenger of Allah say: 'Whenever a group of them appears, they should be killed' - (he said it) more than twenty times- 'until Dajjal emerges among them.'" [Ref: Ibn Majah, B1, H174] This proves Khawarij will continue emerge until last of them appears in time of Dajjal and at least one sect from all these manifestations will be from the off-spring of Dhil Khuwaisira which Prophet (sallallahu alayhi was’sallam) informed his Ummah about. The Tribe Of Dhil Khuwaisira: It is quite difficult to pin point an exact region where Banu Tamim were located. Estimation is that Banu Tamim was situated between the modern cities of Dammam [Eastern boundary], Al Aflaj [Southern boundary], Afif [Western boundary] and Hafar Al Batin [Northern boundary]. It would be safe to state Banu Tamim were historically located in the central Saudi region of Najd because this area is roughly compromised of historical Najd. From this we can also deduce that Dhil Khuwaisira at-Tamimi was also resident of Najd due to location of tribe. Recap, it was established that Abdullah bin Dhil Khuwaisira at-Tamimi was from Khawarij and Prophet (sallallahu alayhi was’sallam) foretold that Khawarij will continue to appear until last of them joins with Dajjal. In addition to this it was established that at least one group from the Khawarij will be from off-spring of Abdullah bin Dhil Khuwaisira at-Tamimi an-Najdi. Prophet (sallallahu alayhi was’sallam) did not make dua for Najd despite repeated requests: “The Prophet said, "O Allah! Bestow your blessings on our Sham! O Allah! Bestow your blessings on our Yemen." The People said, "And also on our Najd." He said, "O Allah! Bestow your blessings on our Sham! O Allah! Bestow your blessings on our Yemen." The people said, "O Allah's Apostle, and also on our Najd." Prophet (sallallahu alayhi was’sallam) ignored the repeated requests and foretold the group of Satan will emerge from Najd: “I think the third time the Prophet said, "There (in East) is the place of earthquakes and afflictions and from there comes out the group of Satan." [Bukhari, Book 88, Number 214] This hadith stipulates that group of Satan (i.e. Khawarij) will emerge from Najd and group that emerged from Najd was of Muhammad bin Abdul Wahhab. He is also a descendant of Abdullah bin Dhil Khuwaisira at-Tamimi an-Najdi. Hadith also records minions of Shaytan will shave their head: “Sahl b. Hunaif reported Allah's Apostle (may peace be upon him) as saying: There would arise from the east a people with shaven heads.” [Ref: Muslim, B5, H2338] Followers of Muhammad bin Abdul Wahhab shaved the heads[7] of his followers and his followers continue to fold their trousers/shalwar around the waist like Abdullah bin Dhil Khuwaisira. Another sign of Satan’s group was that they will kill the Muslims. Muhammad bin Abdul Wahhab legalized killing of Muslims [on pretext of Shirk] just as Khawarij legalized the killing of companions [on pretext of Shirk].[8] In one hadith Prophet (sallallahu alayhi was’sallam) told of his anguish a man who would personify Islam due to his devotion to Quran and then he would disregard it’s teaching. He will then attack his neighbor accusing his Muslim brother of committing Shirk. Prophet (sallallahu alayhi was’sallam) said the one being attacked will be innocent, the one charging his Muslim brother and attacking him with sword in reality will be guilty of Shirk.[9] Muhammad bin Abdul Wahhab’s devotion to Quran[10] is evident from reading of his books which are filled with passages from Quran. Yet his devotion turned to anger when he combined his devotion with methodology of Khawarij and accused Muslims of worshiping idols etc. He then proceeded to legalize the killing of Muslims which was forbidden by Allah (subhanahu wa ta’ala) and beloved Prophet (sallallahu alayhi was’sallam). Thus Muhammad bin Abdul Wahhab and those who followed him as well as those who acted on his teachings became apostates.[11] Conclusion: Abdullah bin Dhil Khuwaisira at-Tamimi was resident of historical central province of Najd. This is due East of Madinah and consists of region around Saudi capital Riyadh. Muhammad bin Abdul Wahhab emerged from this region of Najd[12] and charged Muslims of Arabian Peninsula of being guilty of major Shirk. On the basis of this charge he legalized the killing of Muslims. Prophet (sallallahu alayhi was’sallam) had prophesized the murder of Muslims at the hands of Khawarij and Muhammad bin Abdul Wahhab those who followed his teachings were fulfillment of this prophesy. No sect has emerged from Najd who has resorted to killing Muslims apart from Muhammad bin Abdul Wahhab and his followers popularly known as Wahhabi’s, self proclaimed Salafi’s. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi Footnotes: - [1] “Allah's Apostle sent us to Yemen along with Khalid bin Al-Walid. Later on he sent Ali bin Abi Talib in his place. The Prophet said to 'Ali, "Give Khalid's companions the choice of either staying with you (in Yemen) or returning to Medina." I was one of those who stayed with him (i.e. Ali) and got several Awaq of Gold from the war booty.” [Ref: Bukhari, B59, H636] - [2] “When 'Ali was in Yemen, he sent some gold in its ore to the Prophet. The Prophet distributed it among Al-Aqra' bin Habis Al-Hanzali who belonged to Bani Mujashi, 'Uyaina bin Badr Al-Fazari, 'Alqama bin 'Ulatha Al-'Amiri, who belonged to the Bani Kilab tribe and Zaid AI-Khail At-Ta'i who belonged to Bani Nabhan.” [Ref: Bukhari, B93, H527] “Ali (Allah be pleased with him) sent some gold alloyed with dust to the Messenger of Allah (may peace be upon him), and the Messenger of Allah (may peace be upon him) distributed that among four men, al-Aqra b. Habis Hanzali and Uyaina b. Badr al-Fazari and 'Alqama b. 'Ulatha al-'Amiri, then to one person of the tribe of Kilab and to Zaid al-Khair al-Ta'l, and then to one person of the tribe of Nabhan.” [Ref: Muslim, B5, H2318] “Ali b. Abu Talib sent to the Messenger of Allah (may peace be upon him) from Yemen some gold alloyed with clay in a leather bag dyed in the leaves of Mimosa flava. He distributed it among four men. 'Uyaina b. Hisna, Aqra' b. Habis and Zaid al-Khail, and the fourth one was either Alqama b. 'Ulatha or 'Amir b. Tufail.” [Ref: Muslim, B5, H2319] - [3] “Jabir b. Abdullah reported that a person came to the Messenger of Allah (may peace be upon him) at Jirana on his way back from Hunain, and there was in the clothes of Bilal some silver. The Messenger of Allah (may peace be upon him) took a handful out of that and bestowed it upon the people. He (the person who had met the Prophet at Ji'rana) said to him: Muhammad, do justice.” [Ref: Muslim, B5, H2316] - [4] Bukhari records it; "Don't you trust me though I am the truth worthy man of the One in the Heavens, and I receive the news of Heaven (i.e. Divine Inspiration) both in the morning and in the evening?" [Ref: Bukhari, B59, H638] - [5] “While we were with Allah's Apostle who was distributing [spoils of war], there came Dhu-l-Khuwaisira, a man from the tribe of Bani Tamim and said, "O Allah's Apostle! Do Justice." [Ref: Bukhari, B56, H807] “Abu Sai'd al-Khudri reported: When we were in the company of the Messenger of Allah (may peace be upon him) and he was distributing the spoils of war, there came to him Dhul-Khuwaisira, one of Banu Tamim. He said: Messenger of Allah, do justice.” [Ref: Muslim, B5, H2323] - [6] “They would be recognized by the presence of a black man among them whose upper arms would be like a woman's breast, or like a piece of meat as it quivers, and they would come forth at the time when there is dissension among the people.” [Ref: Muslim, B5, H2323] - [7] Due to secularization the Wahhabi’s no longer completely shave their heads as they did in the past. Now hair styling and gelling has got to them but in past especially in the life time of Muhammad bin Abdul Wahhab he strictly enforced shaven head policy. - [8] When Hadhrat Ali (radiallah ta’ala anhu) appointed Hadhrat Musa Al Ash’ari (radiallah ta’ala anhu) as a arbiter between himself and Hadhrat Amir Muawiyah (radiallah ta’ala anhu). A group from his army accused him of committing Shirk. According to methodology of Khawarij Hadhrat Ali (radiallah ta’ala anhu) gave the right of Allah (subhanahu wa ta’ala) to a creation. Putting it in other words; appointing a arbiter in the belief of Khawarij was akin to appointing a god besides Allah (subhanahu wa ta’ala). On the basis of this they made takfir of companions and legalized the murder of companions as well as seizing the property of companions. - [9] “... Prophet (sallallahu alayhi was’sallam) said: 'The most I fear on you is a man who will recite the Quran until its brightness appears on him and he becomes a supporter to Islam, then he changes it (i.e. Islamic teachings) to what Allah permits and wills. Upon that, the man become detached from it (i.e. Islam), and he throws it behind his back, and start to fight his neighbor with sword, and he accuse him (his neighbor) of shirk". I said: O prophet of Allah (sallallahu alayhi was’sallam): Who amongst them both deserve to be called a Mushrik the attacked or attacker? He replied: "The attacker!" [Ref: Ibn Hibban,Vol1, H81] - [10] His knowledge of Quran did not benefit him just as the knowledge of Quran did not benefit the Khawarij. His misfortune was that he interpreted the Quran without considering the Ahadith of Prophet (sallallahu alayhi was’sallam). He employed the methodology of Khawarij: - applied the understanding verses upon Muslims which were revealed regarding polytheists and charged the Muslims of guilty of major Shirk. Despite many Ahadith of Prophet (sallallahu alayhi was’sallam) clearly indicated that the Muslims of Arabian Peninsula in specific and Muslim Ummah in general will not commit major Shirk. Major Shirk will only return to Arabian Peninsula until after blowing of the wind which will take life of all Muslims leaving the disbelievers behind who then will revert to religion of their forefathers. From prophetic Ahadith it is clear that Muslim Ummah as whole is protected from major Shirk. As a consequence of his deviant methodology Muhammad bin Abdul Wahhab failed to adhere to the clear teaching of Prophet (sallallahu alayhi was’sallam) and paved his own heretical path to hellfire for eternity. - [11] Prophet (sallallahu alayhi was’sallam) is reported to have said: "Do not revert to disbelief after me by striking (cutting) the necks of one another." [Ref: Bukhari, B88, H198] “Let the people keep quiet and listen. Then he said (addressing the people), "Do not (become infidels) revert to disbelief after me by striking the necks (cutting the throats) of one another (killing each other)." [Ref: Bukhari, B3, H122] Prophet (sallallahu alayhi was’sallam) is reported to have said regarding the region in the East (i.e. Najd) Of Madinah: "The main source of disbelief is in the east. Pride and arrogance are characteristics of the owners of horses and camels, and those Bedouins who are busy with their camels and pay no attention to Religion; while modesty and gentleness are the characteristics of the owners of sheep." [Ref: Bukhari, B54, H520] - [12] Muhammad bin Abdul Wahhab was born in the beginning of 17th century in Uyayna. Al-Uyayna is located around 30km North West of Riyadh. He moved to Makkah and Madinah for purpose of study. In his studies in Makkah and Madinah he was noted for his heretical leanings and mischievous mind. Later he travelled to Iraq for further studying religion and it was in Iraq where he started his mission of takfir of Muslims. Educated estimate is that Muhammad bin Abdul Wahhab adopted Khawarij methodology during his studies in Iraq. The evidence for this is that during his studies in Arabian Peninsula he did not accuse Muslims of Shirk. In ar-Rasa’il ash- Shaykhiyyah Muhammad bin Abdul Wahhab accused all his teachers and the scholars of Najd as well as Arid (i.e. region around Najd including Makkah, Madinah) not knowing Tawheed – quoting, not knowing meaning of; la ilaha il Allah. From this it is clear that his source of knowledge of Tawheed/Shirk and principles involved in determining major Shirk came from out side of Arabian Peninsula. Only known place out side of Arabian Peninsula Muhammad bin Abdul Wahhab visited to gain knowledge is reported and popularly stated by Wahhabi’s is Iraq. Ahya.org contains biography of Muhammad bin Abdul Wahhab in English written by Ibn Baz. Ibn Baz names Basra as city of study where Muhammad bin Abdul Wahhab studied. The following four Khariji sects emerged from Basra; Ibadiyyah, Sufriyyah, Najadat and Azariqa. Therefore remnants of Khawarij must have lurked in Basra and Iraq in general. My assumption is that Muhammad bin Abdul Wahhab in Iraq i.e. Basra consorted or debated or studied with Khawarij. As a result he turned against traditional Islamic education which he had received in Arabian Peninsula and adopted Khariji methodology of determining Shirk. This would explain why he returned from Iraq as a rabid Takfiri and why he was delusional to think he is the only scholar who knew Tawheed in Arabian Peninsula. The minion of Shaytan was so brazen in his attack on the Muslims that he discredited the creed of Tawheed of all Muslims of Arabian Peninsula including his teachers and teachers of his teachers. Even though the Prophet (sallallahu alayhi was'sallam) had foretold that Satan will not be worshiped in Arabian Peninsula. Those who know the Quran will immediately realize this means idols will not be worshiped by Muslims in Arabian Peninsula: "Jabir reported: I heard Allah's Apostle (may peace be upon him) as saying: 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] The Arabic word Musalloon (i.e.worshippers) is prefixed with al as in al-musalloon (i.e. the worshippers). According to the Arabic rules of grammar addition of al to Musalloon determines that worshipers are not common but a specific type of worshipers. Now there are two possibilities Muslim and none-Muslim. If one argues the word al-Musalloon refers to non-Muslims not ever worshiping idols in Arabian Peninsula. Then this is refuted by clear Ahadith in which Prophet (sallallahu alayhi was'sallam) foretold that al-Laat, al-Uzza, Dhi al-Khalasa will be worshiped on Arabian Peninsula. If the Hadith is understood to mean; [Muslim] worshippers not worshiping idols in Arabian Peninsula, then this is established with evidence. Prophet (sallallahu alayhi was'sallam) has foretold that all Muslims will die by a wind which Allah will send and the remaining people (i.e. disbelievers) would revert to idolatry. Therefore the Arabic word al-Musalloon means Muslim worshipers. Hence Muhammad bin Abdul Wahhab's allegation against the Muslims was a transgression against Islam. He declared Muslims as Mushrikeen and his saying his contempory Muslims are worse in Shirk then polytheists of Makkah were batal allegations. His charges of Shirk and mass nullification of Tawheed of Muslims [and with it their Islam] all returns upon him and those who adhere to his teachings. As a result, Muhammad bin Abdul Wahhab, those who followed him and those who follow his teachings have left the fold of Islam for Kufr. Chosen for them selves the fire of hell in which they will burn for eternity and invite others to it.

Salam alayqum baee ghaliban kuch istera kee kitab thee meh nay bee bot talash kee yaad nahin ata kahan pari aur book ka naam be yaad nahin. Wesay joh risala likha heh is meh mujjay shajra nasab hadoora lagta heh. Mujjay reliable nahin lagta keun kay bot kam logh shamil hen. Kam say kam 25 baap dada toh honay chahyeh. Keun kay 1200 saal kee history heh agar har 100 saal meh 3 generations ka hisaab be ho toh tab bee 36 banti hen. Ek banda 30 saal kee umar meh shadi kerta heh aur phir us ka beta 30 saal kee umar meh shadi kerta heh aur phir us ka beta 30 saal kee umar meh shadi kerta heh toh 100 meh teen generation banti hen. Aur yeh toh bilqul liberal tarika heh warna haqiqi tor per puranay zamanoon meh logh jald shadi ker letay thay... Chalen is ka kohi khaas ilaaj nahin. Agar ulamah nay Dhil Khuwaisira ka shajra mafooz rakha hota toh phir asani hoti.

Salam alayqum wa rahmatullah wa barakaat, Khadim nay kissi kitab meh Muhammad bin Abdul Wahhab ka shajra e nasab dekha thah jis meh us ka nasab Abdullah bin Dhil Khuwaisira at-Tamimi say milta heh. Agar kissi ko maloom ho toh please share keren.