MuhammedAli

Tafseel meh ilm nahin, sirf yeh heh kay Mujadid deen kay mur-jahay huway baagh ko talimat o tehqeeqat say dobara sar sabz o shadab kerta heh. Dawat e Islami, ba hasiyat e jammat yeh ker rahi heh magar Amir e Dawat e Islami Ilyas Qadri sahib meh yeh khaas sift nahin pahi jaati joh mujadid kay leyeh zeroori heh. Jahan taq mujjay ilm heh Amir e Dawat e Islami ilyas Qadri Sahib Aalim nahin hen aur agar huway be toh ilm meh Mawlvi aur Khateeb kay mansub say ziyada nahin hoon gay. Aur yeh mansub Mufti kay maqam say be kam heh. Mujadid apnay tajdeedi karnamoon say pechana jata heh aur sahib e Ijtihad hota heh aurTafsir, ahadith, Arabi, Fiqha per mahir hota heh. Amir e Dawat e Islami ki joh tasaneef hen woh is martbay kee nahin kay un say Amir e Dawt Islami kay mansub ko mujadid samja ja sakkay. Joh tasaneef hen sirf fazail, kahani, aur tarbiyati [wudu ka tareeka waghera]. Sayyidi Ala Hazrat kay baray meh mashoor heh kay woh 50 say zahid uloom meh mahir thay aur un kee tasaneef saboot hen. Joon zamana guzrta heh ilm kam ho raha heh ... agar is ko mad e nazr rakh ker kaha jahay kay Ala Hazrat 100 saal pehlay 50 say zahid kay expert thay toh chalo aaj aky dawr meh deen ka ilm kam huwa is leyeh aaj kay dawr ka mujadid kam say kam 20 uloom meh toh mahir ho nah. Aap maloom ker lenh kay Amr e Dawat Islami kitnay uloom ko jantay hen aur phir qiyas ker lenh kay mujadid kee khoobi pahi jaati heh ya nahin.

Salam alayqum, Meh Mufti nahin hoon in sha Allah Mufti Sahib fatwah denh gay un kay Fatway ka intizar keryeh ga. Talaq ho gahi heh aur mard ka farz banta heh kay aurat ko ba-khabr keray kay ussay talaq dee ja chuki heh takay woh apni iddat puri keray aur shadi ker leh. Keun kay yeh teen talaq ek hee mehfil meh deeh gahi hen is leyeh rujooh kee gunjaish nahin. Allah subhanahu wa ta'ala nay Quran kee Surat Baqara, surat number 2 ayaat 228/229 meh teen talaq aur iddat ka hokam biyan farmaya heh aap ussay perh lenh. ------------------------------- Because the man has given three talaqs in one sitting the Talaq is valid. The woman has been divorced with no possibility of retraction from divorce. Its important that the lady is informed about mans decision to divorce her. It would be better if the man himself informs her. If he refuses to do so then its responsibility of the witnesses and those who are aware of events to inform the woman her her divorce. It is also recommended that the wife in UK does not take part in this, incase of reprecussions. Read Surah Baqarah verses 228/229 it explains the process of iddat (i.e. waiting for three months) and why its important and also explains three talaqs cannot be revoked.

I am writting how and why I became Wahhabi, then Deobandi, and then Sunni. In the hope that others will learn from my experience. Main objective is to point out methodology used to convert Sunnis into Wahhabis and the reasons why Sunni become Wahhabis. Introduction: I was born into Sunni and by that I mean Barelwi famly. Both my parents were not practicing Muslims but I did receive some religious education in our village Masjid by Hafiz Barkat. Education consisted of learning how to read the Arabic script of the Quran, which I was not keen on and did the best to avoid it and despite occasional beatings I did not learn the method of reading Arabic script. Only religious interest I had was monthly Giyarweenh Mehfil hosted in our Masjid. That too was special effort for the Math-thahi distributed after the end of mehfil. My knowledge of deen consisted of basics of Tawheed, belief in angels, Prophet-hood of Prophet Muhammad (sallallahu alayhi was’sallam), judgment day, resurrection, being accountable for deeds, paradise, physical side of prayers, human-ness (i.e. Bashari’at) as well as Noorani’at of Prophet (sallallahu alayhi was’sallam), finality, historical event of Prophet Yusuf (alayhis salam), the saga of Karbala, accounts of wars in connection with Prophet (sallallahu alayhi was’sallam), Apart from knowing these I had no real knowledge of my own belief. The knowledge I did possess of belief was imparted by elders and for which they did not have any evidence. It was mere repetition of what was heard from Scholars of Ahle Sunnat which they repeated and transmitted to me. I came to England at the age of around fourteen years but on the passport the age was lower. As a result of emigration I had no language difficulty and found it difficult to make friends. Being on my own and no real social event I began visiting my local library and began reading Urdu news paper. At that time my Urdu was very poor but regular visits to library helped me to improve my Urdu considerably. During these visits I learnt that library hosts a Urdu section of books which I explored and began borrowings books, starting with novels. Eventually I read all the novels and moved to books of history. The library hosted a very small section on Islamic history and Muslim history. I began reading these books and when this section was fully explored decided to venture into religious section. Religious section in the library does not particularly represent a particular sect rather it consisted of mixtures of books. I must point out that the library lacked books from Ahle Sunnat. Most of the books present were either written by Wahhabis or Deobandi or Shia and Sunni side was not represented if it was I cannot recall ever reading anything which I would say represented Sunni Maslak. In those days my perception regarding Wahhabi’s was that they are insulters of Prophet (sallallahu alayhi was’sallam) and Awliyah-Allah. They do not celebrate birthday of Prophet (sallallahu alayhi was’sallam) and do not make dua for the deceased on every Thursday (i.e. Jumma-rat Khatam), do not believe in Awliyah-Allah, do not host monthly Giyarweenh gatherings in their Masjid. Regarding the Shia I only knew they loved Hadhrat Ali, Hadhrat Fatimah, Hadhrat Hassan, Hadhrat Hussain (Allah be pleased with them all) and that they beat themselves on every tenth Muharram. I had no knowledge of existence of Deobandi’s or Qadiyani’s or Pervezi’s nor was I aware of their beliefs. I had no idea about any other source of deen apart from Quran. My first recollection of word Hadith stems from a childhood discussion with a class fellow called Waseem, who was from Purana Akalgarh. I vaguely recall asking him are you Sunni or Wahhabi and he said I am Ahle Hadith. That’s my earliest recollection of word Hadith but I had no idea what Hadith was until after coming to England. Looking back at that time all my friends; Waseem, Naveed, Asim Khan, Saleem, Khurram Riyaz, Mehboob and Jaleel were Wahhabi’s. There was reason for this because Aziz Public School was situated first in Deep Purana Akalgar which is Wahhabi part of Islamgarh. Then it was moved to another area called Mehtay-na Mura but again it was deep in Wahhabi territory. But I recall there was no religious discussion between us friends hence no influence. My first recollection of discovering that there is bone to pick with Wahhabi’s with regards to our difference was when Asim Nazir’s father died in a car excident two more passengers. The three bodies were sent back home uncle Nazir was Sunni and resident of our village; Murra Rathiyan, but the other two who were relatives of uncle Nazir but were Wahhabi’s in belief. If I recall correctly they were from Hyderabad. When the bodies arrived back home the issue of funeral was contended and brothers of uncle Nazir wished his funeral not be lead by a Wahhabi Maulvi. But the relatives of the other two wished for a single funeral for the three and plans were to have the funeral in Hydrabad. Implications of which would have been Wahhabi Maulvi leading funeral prayers which the Sunni resented. Yearly Milad juloos started from main bazar near the GolChok and marched toward Hafiz Ishaq’s madrassa near Chungi. Then turn back toward GolChok once it reached GolChok it took right turn and via Mehtay-na Murra route went deep into Purana Akalgarh for Fatiha at a buzurg’s tomb. Purana Akalgarh being epic centre of Wahhabism in Islamgarh had problem with this visit by Sunni’s. There according to elders fight use to break out between Sunni’s and Wahhabi’s but this was not something which I witnessed. As a child I use to be part of the Juloos and the Juloos as accompanied by police to ensure security and harmony. There I remember being told by elders to avoid going to Purana Akalgarh with Juloos due to chance of sectarian violence. [Continued ...]

Ghaliban ... Muhammadah ko bator nam e RasoolAllah sallallahu alayhi was'sallam istimal nahin keeya gaya. Balkay quality ... yehni jistera kohi kahay Ya Rehmatal Lil Alameen ... istera naam e RasoolAllah (sallallahu alayhi was'sallam) ko bator title istimal keeya heh aur is ka saboot alif aur hey izaafi hen. Yeh taqriban kuch panch chay saal pehlay suna thah is leyeh kuch tafseel yaad nahin kay kahan aur kiss say suna thah ... Mawlana Khalil Rana Sahib joh sach aur haq baat heh woh biyaan farma denh gay. Is leyeh un kay jawab ka intizar keren aur joh meh nay likha heh us per khatami fesla nah keren.

salam alayqum, Ya Muhammadah kehna aqeedeh ka masla nahin. Aaj kal kay dawr meh agar kohi kissi kay peer kay baray meh poochay toh Pir kay mutaliq aqeedah poochta heh nazriya nahin. Fiqh aur fadail meh say issue heh aur is per be ikhtilaf heh. Ya Muhammad kehna bilqul jaiz nahin keun kay yeh pukarna esa heh jesay ham kissi ko pukaren aur Auroon kee tera RasoolAllah (sallallahu alayhi was'sallam) ko pukarna mana heh. Magar jahan taq mujjay yaad ata heh Muhammad kay agay alif aur 'heh' ko baraya gaya heh aur is kee waja adaab e rasalat ko qaim rakhna thee ... Mujjay tafseel yaad nahin kia wazahat thee sirf yahi pata heh kay kissi aalim nay biyan meh alif aur heh kay izafi haroof kee wazahat meh bataya thah kay yeh adab ko malhooz rakh ker istimal huway hen. Ghaliban yeh pukaray nahin ja raha magar muhammadah ko bator e khoobi istimal keeya gaya heh naam nahin ... kuch istera thah ... thora ghor keroon ga agar yaad aya toh wazahat ker doon ga. Mawlana Khalil hen woh wazahat ker denh gay ...

Yeh Ahle Hadith hen jin ko Mawdu aur Zaeef ahadith meh farq maloom nahin. Zaeef kesay Mawdu ho gaya is kee mujjay samaj nahin aa rahi. Yeh istera heh jesay kohi white ko black tehra raha ho. Misal kay tor per kohi kahay; is hadith meh ravi black hen keun kay yeh ravi black hen lehaza yeh hadith white sabat ho gahi. Zaeef aur Mawdu ahadith ka hokam ek jesa nahin, Zaeef Ahadith fadail meh qabool hoti hen. Jaho asool e ahadith kee kutub pesh kero jis say sabat ho kay zaeef hadith ka hokam fadail meh mawdu kay jesa heh. Baqi baat in sha allah Hazrat wazahat o dalahil say biyan ker denh gay.

Salam alayqum, bai mujadid honay kee joh sharahit hen woh Maulana ilyas Qadri damat barakatuhum meh nahin. Wesay bila waja bar bar kay mushaykh ko title nah denh. Jin alqabat say joh sakhsiyat mashoor heh ussee taq ikhtisar keren aur agar ulamah ki jammat kohi title deti heh aur ittifaq hota heh toh phir us ko istimal keren.

meray pass sayyidi Ala Hazrat kee tasweer thee yeh tasweer us say nahin milti aur mujjay woh be Ala Hazrat kee nahin lagti magar motbar banday nay bataya thah kay heh. Dosri baat is tasweer meh yeh joh bee hen dari shareef ek fist say choti heh aur tesri waja yeh tasveer color heh, in teenoon kee wajoohat kee bina per yeh Ala Hazrat kee tasweer nahin ho sakti.

This is only a selected portion about Qawaid Al Arba from the actual refutation. The Full comprehensive refutation will consist of five parts this is just one uncomplete part of the actual refutation. Second Principle In Discussion: 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 please 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] 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 …”[!] 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 please 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[^] 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 please 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 please 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). According to Muhammad bin Abdul Wahhab seeking intercession of anyone other then Allah (subhanahu wa ta’ala) is prohibited and engaging in 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 he could not have termed his own belief Kufr/Shirk and argument does 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 would be; Muhammad bin Abdul Wahhab deliberately fused the subject of Tawassul with Shaf’at to promote his dubious teachings. The undeniable fact is that in methodology of Muhammad bin Abdul Wahhab if anyone engaged in prohibited intercession he/she commits major Shirk and no one but a illiterate fool will challenge this fact. Earlier according to Wahhabi methodology the application of definition of prohibited intercession was suggested; “The prohibited Tawassul is that which is sought from other than Allah concerning that which only Allah is able to do.” In light of this Muhammad bin Abdul Wahhab would believe; anyone who seeks aid via Tawassul from other then Allah (subhanahu wa ta’ala) seeks prohibited aid. A detailed understanding representation would be; anyone who seeks aid via Tawassul from the dead seeks prohibited Tawassul.[k] According to Wahhabism anyone seeking ‘prohibited Tawassul’ is guilty of major Shirk which is disbelief. So while arguing to establish the Kufr/Shirk of seeking ‘prohibited Tawassul’ he also did away with Shaf’at. 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 please 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 nor the people will be seeking intercession of Allah (subhanahu wa ta’ala) nor the people will be those whom Allah (subhanahu wa ta’ala) is pleased with in fact they will be guilty of major sins: "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] In light of these facts the entire principle is incorrect. A principle should be inclusive of all situations and exclusive of none. 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. Lastly the ones who will require intercession Allah (subhanahu wa ta’ala) will not be pleased with them they will be major sinners and people of hell who via intercession of Prophet (sallallahu alayhi was’sallam) will be taken out of hell. 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.[\] 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 please 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 then 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. 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 excessively strict and excludes Muslims from Islam. 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 please 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 ayn Islam because Prophet (sallallahu alayhi was’sallam) will take people out of hellfire. After the intercession of all Allah (subhanahu wa ta’ala) will intercede and take people out of hellfire. Therefore the principles are contradicting established evidence of Quran and Ahadith. 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 please 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 is still established and only after going to ‘other than Allah’ then one from these ‘other than Allah’s’ will be granted the right of intercession and then this ‘other than Allah’ will seek from Allah (subhanahu wa ta’ala). Secondly, the people whom Prophet (sallallahu alayhi was’sallam) will intercede for to Allah (subhanahu wa ta’ala) will be in hellfire. And they would be in hellfire not because Allah (subhanahu wa ta’ala) was pleased with their actions or speech rather they are in hellfire because they had earned the displeasure of Allah (subhanahu wa ta’ala). Hence even if the first part of principle can be interpreted accordance with teaching of Islam the last part contradicts it. For this principle to be valid all details have to match the events at judgment day if any of the detail mentioned contradicts the events then the entire principle is nullified or at least until the faulty parts remain. You Misunderstood Allah Being Pleased With: …. More To Come …. Correct Prohibited Type Of Intercession And Intercessors: 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. 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 according to Quran is where an intercessor is taken as a god besides Allah (subhanahu wa ta’ala) and then believed to be a intercessor to Allah (subhanahu wa ta’ala). Correct 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 please with his speech and actions, …” The correct permitted intercession is where the one who seeks intercession affirms belief of Tawheed and seeks intercession from one who is believed to a created servant of Allah (subhanahu wa ta’ala). In detail, the one who seeks intercession, 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.

Salam alayqum, Khadam kee ra'i heh kay in'noon nay Ahle Sunnat ka naam is leyeh apnaya keun kay is naam per pabandi lagahi nahin ja sakti. Keun kay Ahle Sunnat kehlay walay 90 feesad hen. Abh agar ahle Sunnat kay title per pabandi lagahi jahay toh us ke zabd meh joh Sunni hen wo aa jatay hen. Hakoomat sipa khoon kharaba per pabandi lagati aahi heh aur maqsad khoon kharaba jammat per pabandi heh aur agar abh Ahle Sunnat wal jammat kay naam pr pabandi lagay toh phir joh khoon kharaba meh mulawvas nahin yehni ham Ahle Sunnat, per be pabandi hogi. Is leyeh yeh in kee chaal heh apni khoon kharaba jammat ko pabandiyoon say bachanay kee. Han in kee chaal ka nateeja heh woh yahi heh kay log aysta aysta in kee chaal ko bhool jahen gay, aur TV walay toh wesay hee musalmanoon kay roop engrez hen jin ka islam say talluq sirf musalman garanay meh peda hona taq hee heh, mujjay shock hoga agar in meh kohi nazriyat aur amali tor per musalman ho, is leyeh gradually joh nateeja niklay ga woh Ahle Sunnat Wal Jammat kay title Hijack ho jahay ga aur ho chooka heh dar asal ... TV waloon nay toh kohi kasr nahin chori. Aur awaam kee ilmi kabiliyat ka toh sab ko pata hee heh khaas ker kay Sunniyoon kee ilmi qabliyat ka ... joh kuch TV per Islam kay roop meh pesh ho Sunni bas ussee ko ayn Islam samajta heh chahay agla kufr hee bakkay. is leyeh hamaray hazrat in ko Ahle Sunnat zeroor man lenh gay agar yeh khud maneh ya nah maneh hamaray zeroor maan lenh gay.

Salam alayqum wa rahmatullah wa barakaat, Ghulam Mustafa baee yeh darnay walay banday ka tareeq nahin balkay suljay huway aur zameer jaag banday kee nishani heh. Yeh khoobi achi cheez heh aur bandoon meh honi chahyeh yehni haq baat ki wazahat kerna aur us waqt taq biyan kerna jab taq wazia ho jahay mukhalif per aur phir khamosh ho jana aur haq baat qabool kerna. Pehli shart per meh be kafi munazray haar chuka hoon. Har banday meh achi aur buri khoobiyan hoti hen aur yeh achi meh say heh. Meray yeh kehnay ka matlab yeh nahin kay Thanvi acha thah sirf yeh khoobi achi thee. Shaytaan kay halat toh sab per wazia hen magar achahi us meh be thee. Us nay Hazrat Bilal radiallah ta'ala anhu ko kissi Surat kay fazail batahay. Thanvi ko Shaytan per qiyas ker lenh jis kay laheen aur bad bakht o baghi e hokam e illahi aur dushman e ahle eman aur kafir honay per kissi ko shaq nahin siwahay be-iman kay. Is mardood kay aqahid o nazriat ka radd keren joh Quran o Ahadith kay khilaf hen aur is kay batin ka mo-ayna nahin. Batin kay mo-aynay meh qiyas ka haath hota heh aur bazahir kuch nahin hota. Sirf apnay ek idea kay mutabiq banda fesla kerta heh joh ghalat be ho sakta heh aur darust be.Mujjay thanvi kee khoobi is leyeh lagi keun kay meh Sunni in do khoobiyoon kee waja say huwa hoon, haq ko pa ker qabool ker leeya, aur haq ko achi tera biyan kernay kay bad phir khamosh ho gaya aur logoon nay samnay aur peechay jeet kee baglen bajaheen magar khadam nay sabr ka daman nah chora aur khamosh raha. Magar alhamdulillah fatah haq ko hee milli aur jahan per meh kaam kerta thah sab joh bad mazhab ho chukay thay Sunni huway toh maghz mari khatam huwi. Haq baat ko biyan kernay kay baad khamoshi is leyeh behtr heh kuen kay har baat fori damagh meh nahin utarti insaan ko ghor o fikr kay baad samaj aati heh baat aur banda phir connection banata heh points ka dalahil nazriyat say. Munazroon meh joh aqalmand banda hota heh woh hamesha tareekay aur saleekay say apna mowaqif biyan toh kerta heh magar mawl esa hota heh kay agar kohi zera lachak aur narm ho toh dosra apni jheet kee baghlen bajata heh. Aur nafs parasti kay alam meh itna sabr kisi kay pass nahin aur agar ho toh bee banda apnay dost joh saath hotay hen un kee besati nah krwanay kee waja say majbooran bari bari deengen marta heh. Is tera shaytaan insaan kee aqal per parda dal deta heh. Agar kohi munazir apni ghalti ko mehsoos be keray aur ghalti tasleem ker leh toh yeh esa heh jesay munazray meh manna apnay aap ko aur apni maan behan ko nanga kerna, yehni joh sharmindgi aur zillat esa kernay say ho woh sirf ek ghalti tasleem kernay say millay toh kon gawara keray ga kay ghalti tasleem ker leh. Balkay is'see waja say munaziroon ka kohi fesla nahin hota. Agar kohi banda munaziray meh ghalti mehsoos ker be leh aur jab taq woh munazira kay ikhtimam bad jashan a fatah aur dastarbandi aur tareefi taqreeren sun ker farigh hota heh us waqt taq shaytaan nay us ko bula deeya hota heh kay us nay kia apnay mowaqif meh ghalti mehsoos kee thee. Agar doran e munazira agar munazir apnay mowaqif kee ghalt tasleem kerta heh toh kia aap samajtay hen kay aaj kay dawr meh maulvi tabka itna sakhi heh kay woh us kee pagri nahin uchalay ga aur us ko awaazen nahin kasay ga! Mujjay toh nahin lagta kay esa hoga. Agar munazir ba shahoor hoon aur mukhalif kee izzat ko lehaz keren aur ek dosray ka adab malhooz rakhen toh yaqeenan aksar munaziroon ka fesla ho jahay aur mukhalif party apnay mowaqif ka ghalat hona be tasleem ker leh ya kam say kam thora sa apni position say zeroor chal ka haq kee taraf ahay. Magar aaj kay munazir aur joh tabka sath hota heh un ko apni izat bachani hoti heh aur dosray kee izzat ko khaq milana hota heh is leyeh ba-shahoor sulja huwa aur khush aur narm tabiyat banda munazira kee taraf ana gawara nahin kerta. Munazra charb zubani, ilm, filmi type dialogues waghera

Salam alayqum wa rahmatullah wa barakaat, Hamaray saath yahi kuch hoga abhi sirf shoroonwat heh. Ham nay Jihad ko chor ker ham Sunniyoon nay sab kuch apna leeya. Joh Nabi e kareem sallallahu alayhi was sallam nay jihad aur Wahhabiyoon ko qatal kernay kee taleem deeh woh hamari Sufi'at ko qabool nahin. Is leyeeh yahi kuch hoga hamaray saath.

Jis ayaat per ungli aa jahay aur kafiroon kay wastay nazil huwi ho ussee ko musalmanoon per fit kertay hen.

This guide is for the following article: http://www.islamimehfil.com/topic/21855-critical-analysis-of-first-principle-of-qawaid-al-arba/ A General Guide: To refute heretical belief, there are THREE methods: - Establishing Evidence Against - Explaining The Base - Combination Of The Two Example of first, somone uses plurals We, Us, Our, which Allah used for Himself to argue that Quran teaches Trinity. We refute that by quoting verses which establish Oneness. This would refute the claim of Christian. Example of second would be to explain why Allah used We, Us, Our for Himself. Arabic has plurals of numbers and majestay, Allah used plurals of majestay. example of thrid would be to use both first two in a single refutation. The best method IS THE THIRD.I use the last method in my writting, i explain the base evidence on which the heresy is based, the correct interpretation of heretics evidence automatically collapses the entire argument which heretic erects on incorrect interpretation then I establish the evidence against it.In the first principle I have given interpretations of the verse quoted by Muhammad bin Abdul Wahhab the correct interpretation automatically demolishes the argument based on it. Part One – A: Polytheists Believed Their Gods Have Authority In Affairs Of Creation: Muhammad bin Abdul Wahhab insinuated in his first principle that the polytheists of Makkah believed Tawheed Al Rububiyyah. Therefore in part the objective was to establish with evidences of Quran and Hadith that polytheists did not believe in Tawheed Al Rububiyyah as defined by the Wahhabis. Also evidence was quoted to prove that polytheists did believe idol-gods. The implication of polytheistic belief in many gods was further explained according to principles of Ahle Sunnat in footnote ten, part two, where it is stated; With this the very first premise of Muhammad bin Abdul Wahhab that the polytheists of Arabia believed in Tawheed Al Rububiyyah was refuted. The effect of this refutation is that Muhammad bin Abdul Wahhab cannot establish a connection between the Ahle Sunnat’s creed of Tawheed Al Rububiyyah and between polytheistic beliefs. Absence of similarity of belief automatically invalidates the charge of Ahle Sunnat being guilty of major Shirk because it was based on similarity of belief. Part One – B: Polytheists Did Not Truly Believe In Allah (subhanahu wa ta’ala): In the previous section the Wahhabi heretical belief that polytheists believed in Tawheed Al Rububiyyah of Allah was refuted. In this section the very idea that polytheists believed in Allah (subhanahu wa ta’ala) is being refuted because if it is established that the polytheist did not believe in Allah (subhanahu wa ta’ala) then automatically the lack of belief in Tawheed [Al Rububiyyah] will be established. This will further undermine the charge of Ahle Sunnat being guilty of major Shirk. Part One –C: The Belief And Disbelief Of Polytheists: In this part the discussions in part one A and B are concluded. Part Two – A: Polytheists Believed In A Allah Which Allowed Shirk: Part Two A continues from Part One B. Objective here is to further strengthen the already established position by pointing out what type of Allah (subhanahu wa ta’ala) they believed. In this section is it established that polytheists believed Allah (subhanahu wa ta’ala) allowed all type of Shirk. Which means they did not believe the true Allah (subhanahu wa ta’ala) who prohibited all types of Shirk. Polytheists of Makkah polluted their belief in Allah (subhanahu wa ta’ala) with Shirk therefore their belief was as if they didn’t believe in Allah (subhanahu w ata’ala). Correct the heading; Allah Of Poltheists Allowed All Forms Of Shirk Part Two – B: Muslims Believe In Allah Who Prohibits Shirks: Aim was to establish that Allah (subhanahu wa ta’ala) prohibits all type of Shirk and point out two differing versions of Allah. One believed by polytheists of Arabia and other believed by Prophet (sallallahu alayhi was’salam) and his followers. Prophet (sallallahu alayhi was’sallam) and his followers did not and do not believe in Allah which allowed, permitted and instructed Shirk they believed in Allah (subhanahu wa ta’ala) who prohibited all types of Shirk. Conclusion derived is that polytheists did not believe in Allah (subhanahu wa ta’ala) of Islam.Correct The Heading: The One True Allah Prohibited All Shirk: Part Two – C: Polytheists Believed In Allah (subhanahu wa ta’ala) With Shirk: Here the discussion of Part Two A and B is summarized in wider context of Quran. It should be pointed out that since it has been established that polytheists did not believe in Allah (subhanahu wa ta’ala) truly. This automatically refutes the claim that polytheists believed in Tawheed Al Rububiyyah of Allah (subhanahu wa ta’ala). Part Three - A: Allah (subhanahu wa ta’ala) Is Creator And Provider: The real objective was to give correct interpretation of the verse. The correct understanding of the verse is that it was to establish a common ground between polytheistic belief and Islamic belief about Allah (subhanahu wa ta’ala). Then to initiate a dialogue with polytheists and aim of this dialogue was to guide the polytheists to Tawheed. Using the verse quoted by Muhammad bin Abdul Wahhab I established practically how the dialogue will lead to Tawheed. With this correct understanding the Wahhabi belief that polytheists believed in Allah (subhanahu wa ta’ala) truly is refuted. Part Three – B: Allah (subhanahu wa ta’ala) Owns Hearing And Seeing: The real objective was to give correct interpretation of the verse by Muhammad bin Abdul Wahhab. […] Part Three – C: Allah (subhanahu wa ta’ala) Brings Dead Out Of Living And Living Out Of Dead: The real objective was to give correct interpretation of the verse by Muhammad bin Abdul Wahhab. […] Part Three – D: The Objective Behind Questioning Of Polytheists: This section concludes the discussion in part three A, B and C. Based on the evidence of the three mentioned sections conclusion is clear that the verse quoted by Muhammad bin Abdul Wahhab does not point to true belief of polytheists but rather uses common ground - name of the God i.e. Allah (subhanahu wa ta’ala) to initiate a dialogue with intention of guiding the polytheists to Tawheed. This explanation of the verse refutes Muhammad bin Abdul Wahhab’s heretical belief; polytheists believed Tawheed Al Rububiyyah, which he based on incorrect interpretation. Once again if polytheists did not believe in Allah (subhanahu wa ta’ala) then how can they believe in his Tawheed Al Rububiyyah! Part Four – A: Ability Of Allah To Do Anything To The Govern Universe: This section establishes what Mushrikeen believed Allah (subhanahu wa ta’ala) is able to do. Part Four – B: Inability Of Idols To Do Anything Within Creation: This section establishes idols are helpless, lifeless, and have no power or authority to do anything. Part Four – C: Is There A God Other Then Allah: This section continues from Part Four A but the difference is that here Allah (subhanahu wa ta’ala) questions the polytheists if there is a God with Him. The objective was after polytheists know what Allah does and idols cannot do anything they will reply there is no god with Allah. Part Four – D: Why Establish Ability Of One God And Inability Of Idol-gods: Part Four A, B, C, is concluded in D. The objective of the first three parts was to interpret the verse quoted by Muhammad bin Abdul Wahhab in light of genre it belongs to. In the wider context objective of the verse was to start a dialogue and then establish the absolute inability of idols and establish absolute authority, power of Allah to prove there is no other god except Allah. The correct interpretation is step toward refuting the Wahhabi claim that the verse in question points to polytheists believing in Tawheed Al Rububiyyah.

salam alayqum wa rahmatullah wa barkaat, Sunneh meh aya heh kay Maulana Noorani rahimullah alayhi ta'ala nay alal ilaan Wahhabiyoon ko munazray ka challenge deeya thah UK kee kissi conference meh. Nateejan Wahhabiyoon nay un ko banned ker deeya.

Introduction: In Kitab at-Tawheed Muhammad bin Abdul Wahhab argued; Muslims [of Arabian Peninsula] have fallen into major Shirk [for one or another reason] as a result killing and taking their property is lawful according to Islam. The main objective of this booklet titled Qawaid Al Arba[1] was to serve as an apologetic response to Ulamah of Ahle Sunnat who had refuted his teachings presented in Kitab at-Tawheed. In this small booklet Muhammad bin Abdul Wahhab explains the concise justification of takfir as well as murder of Muslims. This booklet is studied by his followers along side Kitab at-Tawheed to properly understand Wahhabi methodology. The principles taught in this booklet are employed to make takfir of Muslims, to defend the takfir of Muslims and to justify killing of Muslims. The vast majority of terrorist activity in Muslim lands; such has bombing of mosques, schools, busses, markets, beheadings of Muslims, is carried out by Wahhabi’s.[2] Under the pretext that those being targeted are not Muslims but polytheists.[3] Considering the importance of this short booklet among Wahhabi circles and the purpose it serves. I believe it is essential that contents of this booklet are refuted comprehensively. Muhammad Bin Abdul Wahhab’s First Principle: “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[4]but that didn’t enter them into Islam and the proof is the saying of the Most High: ”Say: Who provides for you from the sky and from the earth? Or who owns hearing and sight? And Who brings out the living from the dead and brings out the dead from the living? They will say: “Allah”. Say: Will you not then be afraid of Allah’s punishment (i.e.-for setting up partners with Allah)?” (10:31) Unravelling The First Principle: Polytheists believed in Allah (subhanahu wa ta’ala) as a supreme God under whose authority are all other gods.[5] The verse of Quran employed by Muhammad bin Abdul Wahhab builds on this belief of Polytheists because Polytheists believed Allah (subhanahu wa ta’ala) provides from the sky and earth. They also believed Allah (subhanahu wa ta’ala) owns the ability of hearing and seeing. Allah (subhanahu wa ta’ala) brings out the living from the dead and the dead from the living. On basis of this Muhammad bin Abdul Wahhab argued Polytheists believed Allah (subhanahu wa ta’ala) to be the Creator and the Disposer of all affairs. Question is; is this belief of Polytheists enough to conclude on their behalf that they believed in Allah (subhanahu wa ta’ala)? In order to answer this question correctly, first step would be to answer the following question; did the Polytheists only took Allah (subhanahu wa ta’ala) as the Creator and the Disposer of affairs of creation or did they attribute certain powers to their gods as well? If they did attribute certain powers to their idol-gods then what does this imply? Then the verse which Muhammad bin Abdul Wahhab quoted will be explained in the context of Quran. Allah (subhanahu wa ta’ala) asked these questions and noted their answers because to initiate a dialogue with the Polytheists. The objective of this dialogue was to lead the reader to conclusion that idols have no ability and there is no justifiable reason to believe in them as gods or to worship them as such.[6] Therefore the Polytheists should believe in the One, the Only God and worship Him. In other words the correct interpretation will establish the main objective of these questions was to lead the polytheists into believing in Oneness of Allah (subhanahu wa ta’ala). With the correct understanding of the verse the notion; polytheists believed in ‘Oneness of Lordship’ will be refuted. [To fully understand the last point please also refer to footnote 10, Part Two] Part One – A: Polytheists Believed Their Gods Have Authority In Affairs Of Creation: Polytheists believed in their gods having the ability to grant sustenance and sought sustenance from them. Allah (subhanahu wa ta’ala) therefore prohibited them from invoking their gods for sustenance: “For you worship Idols besides Allah, and ye invent falsehood. The things that ye worship besides Allah (i.e. mindu'nillah) have no power to give you sustenance: …” Then urged them to seek sustenance from Allah (subhanahu wa ta’ala😞 “… then seek ye sustenance from Allah, serve Him and be grateful to Him: to Him will be your return." [Ref: 29:17] Polytheists also believed their idol gods provide sustenance but they are dependent upon Allah (subhanahu wa ta’ala). In this context Allah (subhanahu wa ta’ala) questions them, implying a slave is not equal to the Master: “He sets forth for you a parable from your own-selves: Do you have partners among those whom your right hands possess (i.e. your slaves) to share as equals in the wealth? We have bestowed on you whom you fear as you fear each other? Thus do We explain the signs in detail to a people who have sense.” [Ref: 30:28] Implication is that, Allah (subhanahu wa ta’ala) who grants freely without restriction is better then the idol-gods who polytheists believe to be dependent and restricted to grant by Allah (subhanahu wa ta’ala). In commentary of verse; “O mankind! Remember the Grace of Allah upon you! Is there any Creator other than Allah who provides for you from the sky (rain) and the earth? There is no God except He. How then are you turning away (from Him)?” [Ref: 35:3] Ibn Abbas (radiallah ta’ala anhu) has indicated the false belief of Polytheists; idol-gods provide sustenance: “(O mankind) O people of Mecca! (Remember Allah's grace towards you) in the form of rain, provision and well-being! (Is there any creator) any god (other than Allah who provideth for you from the sky) rain (and the earth) vegetation? (There is no God save Him) who provides you. (Whither then are ye turned) from whence do you lie and claim that your deities provide for you?”[7] [Ref: Tafsir Ibn Abbas, 35:3] Polytheists believed their gods possessed the ability to harm/punish those who revile or displease them and it was due to this particular belief the Polytheists tried to frightened Prophet (sallallahu alayhi was’sallam) of their gods punishing him. In response to their attempt Allah (subhanahu wa ta’ala) revealed the following verse: “Is not Allah enough for his Servant? But they try to frighten thee with other (gods) besides Him! for such as Allah leaves to stray, there can be no guide.” [Ref: 39:36] Another verse quotes the words of Polytheists which they said to Prophet (sallallahu alayhi was’sallam😞 "We say nothing but that (perhaps) some of our gods may have seized thee with imbecility. “He said: "I call Allah to witness, and do ye bear witness, that I am free from the sin of ascribing, to Him." [Ref: 11:54] From this we gather that Polytheists believed in ability to inflict harm upon those who displease their gods. Polytheists believed their gods grant honor, power, glory: “And they have taken gods besides Allah that they might give them honor, power and glory.” [Ref: 19:81] All of these points establish that Polytheists believed their gods had some part to play in Rububiyyah of Allah (subhanahu wa ta’ala). Part One – B: Polytheists Did Not Truly Believe In Allah (subhanahu wa ta’ala😞 Allah (subhanahu wa ta’ala) instructs the believers to not to abuse the idol-gods of Polytheists incase they resort to abusing Allah (subhanahu wa ta’ala😞 “Revile not those unto whom they pray beside Allah lest they wrongfully revile Allah through ignorance. Thus unto every nation have We made their deed seem fair. Then unto their Lord is their return, and He will tell them what they used to do.” [Ref: 6:108] This begs the question, if Polytheists really believed in Allah (subhanahu wa ta’ala) would they abuse in their own? Common sense states if Polytheists believed in Allah (subhanahu wa ta’ala) truly and sincerely they would not resort to abusing Allah (subhanahu wa ta’ala). Allah (subhanahu wa ta’ala) states that Polytheists disbelieved in ar-Rahman: “Thus have We sent you to a community before which [other] communities have passed on so you might recite to them that which We revealed to you, while they disbelieve in the Most Merciful.[8] Say, "He is my Lord; there is no deity except Him. Upon Him I rely, and to Him is my return." [Ref: 13:30] This disbelief of Polytheists is also stated in another verse of Quran: “And were it not that mankind would have become of one community We would have provided for those who disbelieve in the Most Gracious, silver roofs for their houses, and elevators whereby they ascend.” [Ref: 43:33] Allah (subhanahu wa ta’ala) questions the Polytheists: “How can you disbelieve in Allah; knowing that you were dead and He gave you life? Then He will give you death, then again will bring you to life and then unto Him you will return.” [Ref: 2:28] This disbelief of Polytheists is explained, when Allah (subhanahu wa ta’ala) states; Polytheists disbelieved in Allah (subhanahu wa ta’ala) was invoked but believed in when the idol-gods were invoked with Allah (subhanahu wa ta’ala😞 “It will be said: "This is because, when Allah Alone was invoked [in worship] you disbelieved but when partners were joined to Him, you believed! So the judgment is only with Allah, the Most High, the Most Great!" [Ref: 40:12] Polytheists asked Musa (alayhis salam) to associate god-partners with Allah (subhanahu wa ta’ala) and in response Musa (alayhis salam) said to the polytheists: "You invite me to disbelieve in Allah and to join partners with Him of which I have no knowledge; and I invite you to the All-Mighty, the Oft-Forgiving!” [Ref: 40:42] This indicates associating a god-partner with Allah (subhanahu wa ta’ala) automatically implies disbelief in Allah (subhanahu wa ta’ala). Allah (subhanahu wa ta’ala) instructs Prophet (sallallahu alayhi was’sallam) to say that those who believe in idol-gods/al-Batil and disbelieve in Allah (subhanahu wa ta’ala) are the losers in this world and in hereafter: “Say: "Sufficient is Allah for a witness between me and you. He knows what is in the heavens and on earth." And those who believe in Batil[9] and disbelieve in Allah and it is they who are the losers.” [Ref: 29:52] Again note; Polytheists nominally believed in Allah (subhanahu wa ta’ala) but they are being charged with disbelieving in Allah (subhanahu wa ta’ala). Part One –C: The Belief And Disbelief Of Polytheists: From the presented evidence it is clear that Polytheists of Arabia believed in some ability for their idol gods and did not totally absolutely believe in Allah (subhanahu wa ta’ala) alone deals with affairs of the creation. They believed idol gods possessed ability to punish insubordination and ridicule. Out of the all affairs at least there is evidence for two affairs in which idol-gods were believed to be partners of Allah (subhanahu wa ta’ala). Polytheists also believed Allah (subhanahu wa ta’ala) having sons and daughters: “And say: "All the praises and thanks be to Allah, Who has not begotten a offspring (or a son), …” [Ref: 18:26] Putting it crudely, son/daughter of a donkey will be a donkey, son/daughter human will be human and son/daughter of a god or the God will be a god/God, son/daughter of Allah would be at least a lower case Allah if not upper case Allah.[10] Children with permission or without permission of parent/parents utilize the wealth and live life with certain responsibilities. Children partake in the affairs of father and if Allah (subhanahu wa ta’ala) had children they would be gods/goddesses type of sons and daughters. Polytheists believed their idol-gods, the sons/daughters of Allah (subhanahu wa ta’ala) will act in their favor if they are pleased with their devotion and grant their needs. The second reason for the worship of these idol-gods was that they believed worship of sons/daughters of Allah (subhanahu wa ta’ala) will bring them closer to Allah (subhanahu wa ta’ala😞 “Surely the religion is for Allah only. And those who take helpers besides Him: "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] Their logic was just as a father/mother is happy with one who bestows gifts, demonstrates love, care, to their child Allah (subhanahu wa ta’ala) too will be pleased with the Polytheists. For these reasons Allah (subhanahu wa ta’ala) denies having children as well as anyone being partner in His rule: “And say: "All the praises and thanks be to Allah, Who has not begotten an offspring (or a son), and Who has no partner in (His) Dominion, nor He is low to have a helper. And magnify Him with all magnificence, Allah is the Most Great.” [Ref: 17:111] And the same is affirmed in another verse: “Say: "Allah knows best how long they stayed. With Him is (the knowledge of) the Unseen of the heavens and the earth. How clearly He sees, and hears (everything)! They have no Helper other than Him, and He makes none to share in His Decision and His Rule." [Ref: 18:26] This refutes those who believe Polytheists believed in ‘Tawheed Al Rububiyyah.’[11] In addition to this they took their idol-gods to be providers of sustenance and it was for this reason they were instructed in the Quran to invoke Allah (subhanahu wa ta’ala) alone for their need. It is apparent from the evidence that Polytheists did not believe in Allah (subhanahu wa ta’ala) as they should have. Therefore in reality they did not believe in Allah (subhanahu wa ta’ala) despite their claim that they do and their sayings about Allah (subhanahu wa ta’ala) were nothing more then mere lip service. Part Two – A: Polytheists Believed In A Allah Which Allowed Shirk: Polytheists of Makkah believed in Allah (subhanahu wa ta’ala) who had begotten daughters: “And they assign daughters unto Allah! - Glorified is He above all that they associate with Him! And unto themselves what they desire;” [Ref: 16:57] "Allah has begotten [daughters/sons]. And, verily, they are liars!” [Ref: 37:152]. Polytheists of Arabia disliked having daughters, they were deeply saddened by birth of a female child as a result some even buried their daughters alive: “And when the news of (the birth of) a female (child) is brought to any of them, his face becomes dark, and he is filled with inward grief!” [Ref: 16:58] To point the error of their belief in Allah (subhanahu wa ta’ala) having daughters Allah (subhanahu wa ta’ala) bases questions upon the dislike of Polytheists: “Has He (then) chosen daughters rather than sons?” [Ref: 37:153] “Or has He (Allah) only daughters and you have sons?” [Ref: 52:39] “Or has He taken daughters out of what He has created, and He has selected for you sons?” [Ref: 43:16] This question serves to establish in the minds of Polytheists that Allah (subhanahu wa ta’ala) took for himself what is disliked and granted them what is preferred by Polytheists. In another verse, Allah (subhanahu wa ta’ala) completely disowns all sorts of partners which the Polytheists in Arabia attributed to Allah (subhanahu wa ta’ala😞 “Yet, they join the Jinn as partners in worship with Allah, though He has created them; and they attribute falsely without knowledge sons and [angles as] daughters[12] to Him. Be He Glorified and Exalted above all that they attribute to Him.” [Ref: 6:100] Polytheists believed that Allah (subhanahu wa ta’ala) had gods as His partners and when Prophet (sallallahu alayhi was’sallam) taught Tawheed the Polytheists remarked: "Has he made the alihah (gods) (all) into one Ilah (God - Allah). Verily, this is a curious thing!" [Ref: 38:5] In refutation of their this belief Allah (subhanahu wa ta’ala) had god partners, it is stated in Quran: “There is no god except Him; He gives life and causes death. [He is] your Lord and the Lord of your first forefathers.” [Ref: 44:8] Part Two – B: Muslims Believe In Allah Who Prohibits Shirks: Allah (subhanahu wa ta’ala) states, those who say Allah (subhanahu wa ta’ala) has got a son have lied: “And to warn those who say; "Allah has taken a son." They have no knowledge of it, nor had their fathers. Grave is the word that comes out of their mouths; they speak not except a lie.” [Ref: 18:4/5] These liars are told of the punishment on day judgment for their lie of Allah (subhanahu wa ta’ala) having a son[/daughter]: “And on the Day of Resurrection you will see those who lied against Allah their faces will be black. Is there not in Hell an abode for the arrogant?” [Ref: 39:60] Allah (subhanahu wa ta’ala) informs the Polytheists about Himself so they have no doubt who Allah (subhanahu wa ta’ala) is: “Say, ‘He is Allah , [who is] One. Allah the Eternal Refuge. He neither begets nor is born. Nor is there to Him any equivalent.’" [Ref: 112:1/4] Polytheists said, they worship the idols gods to get close to Allah (subhanahu wa ta’ala😞 “Surely the religion is for Allah only. And those who take helpers besides Him: "We worship them only that they may bring us near to Allah." [Ref: 39:3] Allah (subhanahu wa ta’ala) informs the Polytheists: "You worship besides Allah only idols, and you only invent falsehood. Verily, those whom you worship besides Allah have no power to give you provision: so seek your provision from Allah (Alone), and worship Him and be grateful to Him. To Him (Alone) you will be brought back.” [Ref: 29:17] “And they were commanded not, but that they should worship Allah, and worship none but Him Alone and perform As-Salat and give Zakat, and that is the right religion.” [Ref: 98:5] In another verse Allah (subhanahu wa ta’ala) instructs the Polytheists to worship Him and not associate partners with him: “Worship Allah and join none with Him and do good to parents, kinsfolk, orphans, the poor, the neighbor who is near of kin, the neighbor who is a stranger, …” [Ref: 4:36] Allah (subhanahu wa ta’ala) also refutes the belief that there are god-partners with Allah (subhanahu wa ta’ala) by saying: “That is Allah, your Lord! there is no god but He, the Creator of all things: then worship ye Him: and He hath power to dispose of all affairs.” [Ref: 6:102] And states clearly that those who associate god partners with Allah (subhanahu wa ta’ala) will enter hell fire: “That is from what your Lord has revealed to you, [O Muhammad], of wisdom. And, [O mankind], do not make [as equal] with Allah another god, lest you be thrown into Hell, blamed and banished.” [Ref: 17:39] Part Two – 😄 Polytheists Believed In Allah (subhanahu wa ta’ala) With Shirk: Evidence establishes that Polytheists believed in Allah (subhanahu wa ta’ala) who begot daughters and sons. They also believed Allah (subhanahu wa ta’ala) had taken gods as his partners and believed Allah (subhanahu wa ta’ala) permitted, accepted, tolerated, the worship of idols as well as Jinns. On the basis of this it would be safe to say that Polytheists believed Allah (subhanahu wa ta’ala) tolerates, accepts, promotes, all polytheistic practices and beliefs. In short their version of belief, Allah (subhanahu wa ta ta’ala) was in-with all the polytheism. In contrast the Allah (subhanahu wa ta’ala) of Islam is opposite of what Polytheists. Allah (subhanahu wa ta’ala) prohibits associating idols as god-partners with Allah (subhanahu wa ta’ala). Rejects the notion of having sons and daughters. Prohibits worship of idol-gods and warns of punishment to those who worship others beside Him. Instructs worship of Himself and informs of rewards for doing so. Knowing these two differing versions of Allah (subhanahu wa ta’ala) explains why the Polytheists would abuse Allah (subhanahu wa ta’ala) if their idol-gods are reviled. The Allah (subhanahu wa ta’ala) which the Polytheists would be intending to revile, abuse would not be the Allah (subhanahu wa ta’ala) which promotes, permits, tolerates polytheism but the version of Allah (subhanahu wa ta’ala) who prohibits, warns against, and tells of punishment for polytheism. In this context the question rises; did the Polytheists truly and sincerely believed in Allah (subhanahu wa ta’ala)?[13] When Allah (subhanahu wa ta’ala) alone was invoked they disbelieved in Allah (subhanahu wa ta’ala) and only believed in Allah (subhanahu wa ta’ala) when idol-gods were made partners with Allah (subhanahu wa ta’ala😞 “It will be said: "This is because, when Allah Alone was invoked [in worship] you disbelieved but when partners were joined to Him, you believed! So the judgment is only with Allah, the Most High, the Most Great!" [Ref: 40:12] Another verse of Quran states about inhabitants of Arabian Peninsula: “And most of them believed in Allah, but not without Shirk.” [Ref: 12:106] They did not believe in Allah (subhanahu wa ta’ala) as they should have therefore in reality their belief in Allah (subhanahu wa ta’ala) amounted to nothing, equaled to disbelief of Allah (subhanahu wa ta’ala😞 “Say: "Sufficient is Allah for a witness between me and you. He knows what is in the heavens and on earth." And those who believe in Batil and disbelieve in Allah and it is they who are the losers.” [Ref: 29:52] Just as Christians believe in Prophet Isa (alayhis salam) but in reality have disbelieved in Prophet Isa (alayhis salam) by rejecting his teachings. In similar fashion Polytheists nominally believed in Allah (subhanahu wa ta’ala) but because they did not believe as they should have therefore their belief amounts to disbelief in Allah (subhanahu wa ta’ala). Part Three - A: Allah (subhanahu wa ta’ala) Is Creator And Provider: Allah (subhanahu wa ta’ala) states: “Indeed, it is Allah who is the Provider, the firm possessor of strength.” [Ref: 51:58] Allah (subhanahu wa ta’ala) questions the Polytheists: ”Say: Who provides for you from the sky and from the earth?” and then narrates their answer: “They will say: “Allah!” [Ref: 10:31] In a verse of Quran Allah (subhanahu wa ta’ala) questions the Polytheists: “O mankind! Remember the Grace of Allah upon you! Is there any Creator other than Allah who provides for you from the sky (rain) and the earth? There is no God except He. How then are you turning away (from Him)?” [Ref: 35:3] In another verse of Quran Allah (subhanahu wa ta’ala) questions the Polytheists: “Allah is the one who created you, then provided for you, then will cause you to die, and then will give you life. Are there any of your "partners" who does anything of that? Exalted is He and high above what they associate with Him.” [Ref: 30:40] Even though they believed Allah (subhanahu wa ta’ala) provides they sought the sustenance from their idols and Allah (subhanahu wa ta’ala) informs them: “For you worship Idols besides Allah, and ye invent falsehood. The things that ye worship besides Allah (i.e. mindu'nillah) have no power to give you sustenance: then seek ye sustenance from Allah, serve Him and be grateful to Him: to Him will be your return." [Ref: 29:17]The belief of Polytheists that Allah (subhanahu wa ta’ala) provides was nominal because they sought their provisions from their idol-gods. Based on nominal affirmation of belief in Allah (subhanahu wa ta’ala) being the only Creator and the Sustainer the Quranic argument is; if there is no Creator nor a Provider besides Allah (subhanahu wa ta’ala) and there is no partner with Allah (subhanahu wa ta’ala) in providing [from earth and skies]. Then there is no God except Allah (subhanahu wa ta’ala). If there was god besides Allah (subhanahu wa ta’ala) then this god must be a partner with Allah (subhanahu wa ta’ala) and this partner must be creator as well as a provider otherwise he/she is not god/goddess.[14] Polytheists believing contrary to these established concepts [i.e. believing that idols do not, provide, create, sustain] allowed Allah (subhanahu wa ta’ala) to refute their belief in many gods and establish the reason of Tawheed in the following verse: “O mankind! Remember the Grace of Allah upon you! Is there any Creator other than Allah who provides for you from the sky (rain) and the earth? [15] There is no God except He. How then are you turning away (from Him)?” [Ref: 35:3] Further in another verse of Quran Allah (subhanahu wa ta’ala) detailed the consequences if there were more then the One God: “!If there were, in the heavens and the earth, other gods besides Allah, there would have been confusion in both! but glory to Allah, the Lord of the Throne: (High is He) above what they attribute to Him!” [Ref: 21:22] Part Three – B: Allah (subhanahu wa ta’ala) Owns Hearing And Seeing: Allah (subhanahu wa ta’ala) states that He has created the hearing and seeing: “Say, "It is He who has produced you and made for you hearing and vision and hearts; little are you grateful." [Ref: 67:23] Polytheists affirmed that Allah (subhanahu wa ta’ala) owns the ability of hearing and seeing: “Or Who owns hearing and sight?” “They will say: “Allah!” [Ref: 10:31] Allah (subhanahu wa ta’ala) states: "The lightning almost snatches away their sight. Every time it lights [the way] for them, they walk therein; but when darkness comes over them, they stand [still]. And if Allah had willed, He could have taken away their hearing and their sight. Indeed, Allah is over all things competent." [Ref: 2:20] In another verse of Quran Allah (subhanahu wa ta’ala) poses the question, which god other than Allah (subhanahu wa ta’ala) will bring back the hearing and sight, if Allah (subhanahu wa ta’ala) decided to take it away from them: “Say, "Have you considered; if Allah should take away your hearing and your sight and set a seal upon your hearts, which god other than Allah could bring them [back] to you?" Look how we diversify the verses; then they [still] turn away.” [Ref: 6: 46] Implication of which is that there is no other God besides Allah (subhanahu wa ta’ala) who can grant and take the sight and hearing. Allah (subhanahu wa ta’ala) states: “Yet they have taken besides Him other gods who created nothing but are themselves created, and possess neither harm nor benefit for themselves, and possess no power death, nor life, nor of raising the dead.” [Ref: 25:3] Considering this fact that only Allah (subhanahu wa ta’ala) could bring back the sight, question to Polytheists is; "How do you worship besides Allah something which has no power either to harm or benefit you? But it is Allah Who is the All-Hearer, All-Knower." [Ref: 5:76] Implying; you have no justifiable reason to worship them because these idol-gods do not harm you or benefit you. If they could benefit they would prevent their sight being taken away in the first instance or at least be able to bring it back. Allah (subhanahu wa ta’ala) had informed the polytheists: “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: 21:25] and in another verse: “That is Allah, your Lord! There is no god but He, the Creator of all things: then worship you Him: and He has power to dispose of all affairs.” [Ref: 6:102] Part Three – 😄 Allah (subhanahu wa ta’ala) Brings Dead Out Of Living And Living Out Of Dead: Allah (subhanahu wa ta’ala) questions the polytheists: “Who brings out the living from the dead and brings out the dead from the living?” A bit further in the verse their response is quoted: “They will say: Allah!” [Ref: 10:31] The polytheists affirm it is Allah (subhanahu wa ta’ala) who brings out the dead from the living and living from the dead. This is clearly stated in the following verse: “Indeed, Allah is the cleaver of grain and date seeds. He brings the living out of the dead and brings the dead out of the living. That is Allah; so how are you deluded?” [Ref: 6:95] How Allah (subhanahu wa ta’ala) brings out the living out of the dead is explained: “He brings the living out of the dead and brings the dead out of the living and brings to life the earth after its lifelessness. And thus will you be brought out.” [Ref: 30:19] Let me give another example of how Allah (subhanahu wa ta’ala) brought the living from the dead and dead from living. Allah (subhanahu wa ta’ala) brings the dead humans to life, he will cause them to die and will raise them again: “How can you disbelieve in Allah? Seeing that you were dead and He gave you life. Then He will give you death, then again will bring you to life (on the Day of Resurrection) and then unto Him you will return.” [Ref: 2:28] There are two types of deaths, one, period of none existence in which neither body existed nor soul. Second form of death is where soul is separated from body. In this sense, period before our birth is also death because soul exists without body. Our birth is first life and our death after birth is similar to type of death where soul exists separately from body. In other words period after creation of soul is same as period after soul is separated from body. Our second life will be when our bodies are united with the souls again for judgment. This establishes how Allah (subhanahu wa ta’ala) brings the living from dead and dead from the living. This is why the polytheists will say: “They will say, "Our Lord, You made us lifeless twice and gave us life twice, and we have confessed our sins. So is there to an exit any way?" [Ref: 40:11] Once Allah (subhanahu wa ta’ala) establishes from the mouths of polytheists that Allah (subhanahu wa ta’ala) is the One who brings out the living from dead and dead from living then question is asked: “Or have they taken gods from the earth who raise the dead?” [Ref: 21:21] Indicating the gods which the polytheists believe are partners with Allah (subhanahu wa ta’ala) are unable to create anything. Arguing their gods are unable to do anything: “Yet they have taken besides Him other gods who created nothing but are themselves created, and possess neither harm nor benefit for themselves, and possess no power (of causing) death, nor (of giving) life, nor of raising the dead.” [Ref: 25:3] Implication is that those whom you take as gods as partners with Allah (subhanahu wa ta’ala) if they were really gods they would be able to do all which the One and the Only God is able to and their inability establishes the message of Prophet (sallallahu alayhi was’sallam😞 “Say, [O Muhammad], "O mankind, indeed I am the Messenger of Allah to you all, [from Him] to whom belongs the dominion of the heavens and the earth. There is no God except Him; He gives life and causes death." So believe in Allah and His Messenger, the unlettered prophet, who believes in Allah and His words, and follow him that you may be guided.” [Ref: 7:158] Part Three – 😧 The Objective Behind Questioning Of Polytheists: Verse quoted by Muhammad bin Abdul Wahhab questions the polytheists and then records their answer. The objective of the verse was to establish a common ground between the Muslims and polytheists. Despite their belief in Allah (subhanahu wa ta’ala) being nominal and in reality they did not believe in Allah (subhanahu wa ta’ala) as they should have. The polytheists believed in Allah (subhanahu wa ta’ala) to be a God from many gods but who has authority over all other gods. Their version of Allah permitted all types of Shirk therefore they did not believe in haqiqi Allah (subhanahu wa ta’ala) and is the reason why Allah (subhanahu wa ta’ala) states: “Thus have We sent you to a community before which [other] communities have passed on so you might recite to them that which We revealed to you, while they disbelieve in the Most Merciful. Say, "He is my Lord; there is no deity except Him. Upon Him I rely, and to Him is my return." [Ref: 13:30] Once a common ground was established Allah (subhanahu wa ta’ala) then built upon this common ground to establish with arguments the Oneness of Allah (subhanahu wa ta’ala). To establish with reason and arguments; there is no God other then Allah (subhanahu wa ta’ala). If there was a god or gods with Allah (subhanahu wa ta’ala) then these gods would also be able provide from sky and earth. They will also be able to bring back the ability of hearing and seeing when Allah (subhanahu wa ta’ala) takes it away and bring the living from dead like Allah (subhanahu wa ta’ala) does so. The whole verse establishes a common ground between Muslims and polytheists. Then guide the discussion toward the Oneness of God as well as rejection/negation of the concept of One God being supreme ruler over less powerful gods. Part Four – A: Ability Of Allah To Do Anything To The Govern Universe: Allah (subhanahu wa ta’ala) states: “If you asked them, "Who created the heavens and earth and subjected the sun and the moon?" they would surely say, " Allah ." Then how are they deluded?”[16] [Ref: 29:61] On this topic of universe Allah (subhanahu wa ta’ala) also stated: “Allah is He Who raised the heavens without any pillars that you can see. Then, He [decided to] Istawa over the Throne. He has subjected the sun and the moon! Each running (its course) for a term appointed. He regulates all affairs, explaining the Ayat in detail, that you may believe with certainty in the meeting with your Lord.” [Ref: 13:2] And states that everything in universe is governed by Allah (subhanahu wa ta’ala😞 “He arranges [each] matter from the heaven to the earth; then it will ascend to Him in a Day, the extent of which is a thousand years of those which you count.” [Ref: 32:5] Allah (subhanahu wa ta’ala) asks another question from the Polytheists: “And if thou wert to ask them: Who causes water to come down from the sky, and therewith revives the earth after its death? They verily would say: Allah! Say: Praise be to Allah! But most of them have no sense.”[Ref: 29:63] Further Polytheists are asked: "...who is it that sustains you (in life) from the sky and from earth?” Or who is it that has power over hearing and sight? And who is it that brings the living from the dead and the dead from the living? And who is it that rules and regulates all affairs? They will quickly say: Allah! Say: Will you not then show piety to Him'' [Ref: 10:31] In another verse three questions are posed to Polytheists: “Say: Unto Whom (belongs) the earth and whosoever is therein, if you have knowledge? They will say: Allah! Say: Will ye not then remember? Say: Who is Lord of the seven heavens and Lord of the tremendous Arsh? They will say: Allah! Say: Will ye not then keep duty (unto Him)? Say: In Whose hand is the dominion over all things and He protects while against Him there is no protection, if you have knowledge? They will say: Allah! Say: How then are ye bewitched?“ [Ref: 23:84-89] Allah (subhanahu wa ta’ala) demonstrates the inability of the idol-gods of Polytheists: "If indeed, you ask them who is it that created the heavens and the earth, they would be sure to say, Allah! Say : See you then the things that you invoke besides Allah? Can they, if Allah wills some penalty for me, remove His penalty? Or if He will some grace for me, can they keep back His grace?" [Ref: 39:38] In another verse Allah (subhanahu wa ta’ala) states that when Polytheists are under difficult situation they invoke Allah (subhanahu wa ta’ala😞 “And when harm touches you upon the sea, those that you call upon besides Him are lost from you – except Him (Allah alone). But when He brings you safely to land, you turn away (from Him). And man is ever ungrateful.” [Ref: 17:67] When He removes the difficulty then they turn away a party from amongst them turns to other gods: “And whatever you have of favor - it is from Allah . Then when adversity touches you, to Him you cry for help. Then when He removes the adversity from you, immediately a party of you associates others with their Lord.” [Ref: 16:53/54] In another verse Allah (subhanahu wa ta’ala) states most of residents of Arabian Peninsula did not believe in Allah (subhanahu wa ta’ala) without Shirk: “And most of them believed in Allah, but not without Shirk.” [Ref: 12:106] Part Four – B: Inability Of Idols To Do Anything Within Creation: Allah (subhanahu wa ta’ala) narrates what Prophet Ibrahim (alayhis salam) said to his uncle Azhar which was also relevant to the context of Arabian Peninsula: “When he said to his father: "O my father! Why do you worship that which hears not, sees not and cannot avail you in anything?” [Ref: 19:42] This process of questioning the polytheists continued in many verses of the Quran. Allah (subhanahu wa ta’ala) questions the polytheists: “How can you worship other then Allah something which has no power either to harm or benefit you? But it is Allah Who is the All-Hearer, All-Knower." [Ref: 5:76] “And they worship besides Allah things that harm them not, nor profit them, and they say: "These are our intercessors with Allah." [Ref: 10:18] “Say: "Tell me, if Allah made day continuous for you till the Day of Resurrection. Who is the god besides Allah who could bring you night wherein you rest? Will you not then see?" [Ref: 28:72] “Have they taken others as intercessors besides Allah? Say: "Even if they [the gods] have power over nothing whatsoever and have no intelligence?" [Ref: 39:43] “Say: "Who can guard and protect you in the night or in the day from the (punishment of the) Most Gracious?" Nay, but they turn away from the remembrance of their Lord. Or have they gods who can guard them from Us? They have no power to help themselves, nor can they be protected from Us.” [Ref: 21:42/43] In the following verse Allah (subhanahu wa ta’ala) alludes to the destruction of idol-gods by Prophet Ibrahim (alayhis salam) establishing the lack of ability to defend themselves: “Do they attribute as partners to Allah those who created nothing but they themselves are created And they are unable to [give] them help, nor can they help themselves?” [Ref: 7:191/192] The objective of this questioning was to establish; the idol-gods of Polytheists are unable to do anything enquired about. Therefore Allah (subhanahu wa ta’ala) tells about the inability of idol-gods: “Yet they have taken besides Him other gods who created nothing but are themselves created, and possess neither harm nor benefit for themselves, and possess no power (of causing) death, nor (of giving) life, nor of raising the dead.” [Ref: 25:3] About the ability of creating anything Allah (subhanahu wa ta’ala) states regarding idol-gods: “Verily those on whom you call besides Allah, cannot create (even) a fly, even though they combine together for the purpose. And if the fly snatches away a thing from them, they will have no power to release it from the fly. So weak are (both) the seeker and the sought.” [Ref: 22:73] Allah (subhanahu wa ta’ala) tells why they are unable to create anything: “And those they invoke other than Allah create nothing, and they [themselves] are created. They are, [in fact], dead, not alive, and they do not perceive when they will be resurrected.”[Ref: 16:21/22] Allah (subhanahu wa ta’ala) questions the polytheists in another verse about their idol-gods: "If indeed, you ask them who is it that created the heavens and the earth, they would be sure to say: Allah! Say: See you then the things that you invoke besides Allah? Can they, if Allah wills some penalty for me, remove His penalty? Or if He will some grace for me, can they keep back His grace?" [Ref: 39:38] The objective of this question is to make the polytheists realize the inability of their gods. The inability is due to being created by men out of earthly materials and having all features but no life in them: “Do they have feet by which they walk? Or do they have hands by which they strike? Or do they have eyes by which they see? Or do they have ears by which they hear? Say: "Call your 'partners' and then conspire against me and give me no respite.” [Ref: 7:195] Part Four – 😄 Is There A God Other Then Allah: Allah (subhanahu wa ta’ala) questioned the polytheists: “Is not He [better than your gods] Who guides you in the darkness of the land and the sea, and Who sends the winds as heralds of glad tidings, going before His Mercy (rain)? Is there any god with Allah? High Exalted be Allah above all that they associate as partners (to Him)!” [Ref: 27:63] In another verse Allah (subhanahu wa ta’ala) asks: “Is He [not best] who responds to the desperate one when he calls upon Him and removes evil and makes you inheritors of the earth? Is there a god with Allah? Little do you remember.” [Ref: 27:62] Also Allah (subhanahu wa ta’ala) questions: “Is not He Who has made the earth as a fixed abode, and has placed rivers in its midst, and has placed firm mountains therein and has set a barrier between the two seas? Is there any god with Allah? Nay, but most of them know not!” [Ref: 27:61] “Is not He who originates creation, and shall thereafter repeat it and who provides for you from heaven and earth? Is there any god with Allah? Say: "Bring forth your proofs, if you are truthful." [Ref: 27:64] “Or have they an a god other than Allah? Glorified be Allah from all that they ascribe as partners (to Him).” [Ref: 52:43] “[More precisely], is He [not best] who created the heavens and the earth and sent down for you rain from the sky, causing to grow thereby gardens of joyful beauty which you could not [otherwise] have grown the trees thereof? Is there a deity with Allah? [No], but they are a people who ascribe equals [to Him].” [Ref: 27:60] These verses continued the theme of ability of Allah (subhanahu wa ta’ala) and the inability of idol-gods. Allah (subhanahu wa ta’ala) continues to enquire from polytheists in order to further establish; inability of idol-gods. One who considers all the facts which Allah (subhanahu wa ta’ala) has established, will affirm: “That is Allah, your Lord! There is no god but He, the Creator of all things: then worship ye Him: and He hath power to dispose of all affairs.” [Ref: 6:102] “There is no deity except Him; He gives life and causes death. [He is] your Lord and the Lord of your first forefathers.” [Ref: 44:8] “And your Allah is One Allah. There is no god but He, Most Gracious, Most Merciful.” [Ref: 2:163] And will censor as Allah (subhanahu wa ta’ala) censored: “And Allah has said: "Do not take for yourselves two deities.[17] He is but one God, so fear only Me." [Ref: 16:51] The inability of idol-gods substantiates the position of Oneness of God and establishes there is no god partner with Allah (subhanahu wa ta’ala). Part Four – 😧 Why Establish Ability Of One God And Inability Of Idol-gods: Polytheists believed Allah (subhanahu wa ta’ala) is the Creator of heavens and earth. He is the sender of rain from clouds and with which dead earth is given life by Him. He has power over seeing, hearing and He alone regulates all the affairs in creation as a supreme Deity. They believed to Allah (subhanahu wa ta’ala) alone belongs all that is creation including subordinate gods and His is dominion over all things including subordinate gods. He protects all that is in creation and none can protect against Him. Not even their subordinate gods and the proof is when inflicted with adversity polytheists only invoked Allah (subhanahu wa ta’ala) because they believed Allah (subhanahu wa ta’ala) alone can avail from distress. Coming to the idol-gods Allah (subhanahu wa ta’ala) establishes that idols cannot see, hear, nor help anyone. Also lack the ability to benefit and harm themselves as well as others. Nor these idol-gods have any authority in the affairs of universe. If they did they would be able to bring night over day and day over night as they please. These idol-gods possess no intelligence and are unable to create anything. They are dead lifeless and they do not know when the dead people will be raised again. Allah (subhanahu wa ta’ala) asks the polytheists a question knowing they cannot say their idol-gods are not better then Allah (subhanahu wa ta’ala😞 “Say: "Praise and thanks be to Allah, and peace be on His slaves whom He has chosen! Is Allah better or (all) that you ascribe as partners (to Him)?" [Ref: 27:59] In short Allah (subhanahu wa ta’ala) established the absolute inability of idol-gods of polytheists. After establishing the characteristics of the One true and the Only God as well as the role this One God plays in His creation. Then Allah (subhanahu wa ta’ala) establishes the absolute inability of idol-gods to prove the those whom the polytheists have taken as gods are not gods. If they were gods they would be able to do all which Allah (subhanahu wa ta’ala) the One and the Only God can do and does. The inability of the idol-gods of polytheists established there is no other God with Allah (subhanahu wa ta’ala). Part Five – A: Wrong Methodology Of Determining Kufr: Muhammad bin Abdul Wahhab wrote: “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 the proof is the saying of the Most High: …” We know Christians believe in Prophet Isa (alayhis salaam). They believe he was born from virgin, an angel came to his mother, informed her of his birth, he is word of God. With affirming all this, just like Muslims, they remain disbelievers. The cause of their disbelief is they believe Prophet Isa (alayhis salaam) died on the cross. They also believe he was/is god, son of god, instructed and approved his own worship. Christians are disbelievers due to their rejection of teaching of Tawheed, Prophet-hood of Prophet Muhammad (sallallahu alayhi was’sallam). as well as other Islamic essential teachings. Similarly the polytheists of Arabian Peninsula were deemed polytheists on the account of their beliefs which contradicted Tawheed. Such as taking idols as gods and worshiping them as gods while believing Allah (subhanahu wa ta’ala) is supreme God. Their belief in some aspects of Rububiyyah for Allah (subhanahu wa ta’ala) does not mean they believed every aspect of Rububiyyah. There is no EXPLICIT verse of the Quran or hadith which confirms that polytheists believed in EVERY aspect of Rububiyyah of Allah (subhanahu wa ta’ala). If one agrees with theory; polytheists did not associate partners with Allah (subhanahu wa ta’ala) in Rububiyyah. Even then polytheists remain polytheists because they did not believe in Oneness of God. Therefore employing beliefs which are common between Muslims and non-Muslims to establish disbelief of Muslims is pure display of jahl. The correct methodology to establish Kufr of a person is to determine the belief and then find evidence from Quran/Sunnah, which establishes the belief as Shirk or Kufr. Part Five – B: Polytheists Believed Some Aspects Of Tawheed: Muhammad bin Abdul Wahhab intended to establish; ‘affirming a aspect of Tawheed while negating others will not enter anyone into Islam.[18] Arab polytheists only affirmed a aspect of Tawheed therefore Arab polytheists were not Muslims and ‘Muslims’ like the polytheists believed in a aspect of Oneness of Allah (subhanahu wa ta’ala) while negating others.’ The manner in which Tawheed Al Rububiyyah is defined by Wahhabiyyah to argue polytheists believed in Tawheed Al Rububiyyah has already been refuted with clear evidences in first part of the article. The polytheists believed their gods had powers to inflict harm: "We say nothing but that (perhaps) some of our gods may have seized thee with imbecility. “He said: "I call Allah to witness, and do ye bear witness, that I am free from the sin of ascribing, to Him." [Ref: 11:54] And they believed these gods can grant honor, power and glory: “And they have taken gods besides Allah that they might give them honor, power and glory.” [Ref: 19:81] If this is not attributing partner with Allah (subhanahu wa ta’ala) in Rububiyyah then what else is it! This proves polytheists did not believe in Tawheed Al Rububiyyah as defined by Wahhabiyyah. Polytheists did not believe in any aspect of Tawheed nor did they believe in Allah (subhanahu wa ta’ala) as they should have. They attributed to Him daughters/sons and daughters/sons of Allah (subhanahu wa ta’ala) would be Allah’s in their own right. They did not believe in Oneness of God because they attributed three-hundred-sixty plus gods as partners with Allah (subhanahu wa ta’ala). For them to truly believe in Oneness of Lordship of Allah (subhanahu wa ta’ala) it is fundamental that they affirm Oneness of Allah (subhanahu wa ta’ala). Without affirming Oneness and without disassociating all the partner-gods, they do not believe in Oneness. Polytheists only believed in Lordship of Allah (subhanahu wa ta’ala) without the Oneness. Also their belief in Allah (subhanahu wa ta’ala) was nominal and if they were sincere they would not have resorted to abusing Allah (subhanahu wa ta’ala). Their true and sincere belief was for their idol-gods but some did believe in Allah (subhanahu wa ta’ala) as they believed in their idol-gods. In contrast to polytheists the Ahle Sunnat have always believed in Tawheed of Allah (subhanahu wa ta’ala) in all aspects[19] and refute and reject all types of Shirk[20]. Therefore drawing a parallel between a none existent connection and basing on this none existent connection the belief; ‘Muslims’ have fallen into major Shirk, results in returning the charge of major Shirk to one who levelled it. Part Five – 😄 Wrong Method Of Figuring Out The Beliefs: Saleh Ibn Fawzan’s explanation of first principle of Qawaid Al Arba indicates Muhammad bin Abdul Wahhab intended to argue that scholars of Ahle Sunnat only affirm Tawheed Al Rububiyyah and nothing more just like the polytheists of Makkah. Quoting a verse of Quran originally revealed for polytheists and then inferring the belief of Muslims from it, is pure foolishness. Belief of Muslims is what they affirm with tongue and confirm with heart. It is important to point out that no scholar of Ahle Sunnat ONLY believed in Tawheed Al Rububiyyah. Scholars of creed have written in numerous books the creed of Tawheed. They have classified Tawheed as explained in footnote ten, part four. I very much doubt Saleh Ibn Fawzan was ignorant of this fact and I believe he lied to cover–up the Khariji methodology of Muhammad bin Abdul Wahhab. It is clear that Muhammad bin Abdul Wahhab derived his understanding of what Muslims believe from the verse of Quran which was revealed for polytheists. The verse establishes polytheists believed Allah (subhanahu wa ta’ala) controlled the affairs of universe. On basis of this Muhammad bin Abdul Wahhab automatically assumed the ‘polytheists’ in his time also only believe in Rububiyyah so he could justify the takfir of Muslims. Even though the takfir of Muslims was based on creed which was derived from verses revealed for non-Muslims. Part Five – 😄 The Worst From Among The Creation: Muhammad bin Abdul Wahhab employed a verse of the Quran which was revealed describing what the polytheists of Makah believed. Then based on this verse he alleged that his contemporary Muslims also believed in Tawheed al Rububiyyah while negating other aspects of Tawheed. Implying that his contemporary Muslims were not Muslims just like the polytheists of Makkah were not Muslims. The methodology on basis of which Muhammad bin Abdul Wahhab deduce the belief of Muslims was also of Khawarij who were the earliest apostates of Islam. Abdullah Ibn Umar (radiallah ta’ala anhu) is recorded to have described these Khawarij and their methodology in a Hadith: “... 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, Vol 9, P49, Chap6] Those who abandon the way of Ahle Sunnah and choose for them the way of Ahlul Khawarij the earliest apostates they are one of them. We are the people who follow Sunnah of Prophet (sallallahu alayhi was’sallam) and his methodology. We are the people who adhered to the methodology of Jammah of companions and Jammah of Muslims. Therefore we derive the beliefs of Muslims from what they affirm with tongue. Not by employing verses which were revealed regarding polytheists and then derive from these verses beliefs of Muslims. We thank Allah (subhanahu wa ta’ala) that we are Muslims. Part Six – A: Why The First Principle: Muhammad bin Abdul Wahhab insinuated his belief about his contemporary Muslims in the form of this principle. He believed even though his contemporary Muslims affirmed belief in Allah (subhanahu wa ta’ala) they are not Muslim because they partly affirmed Tawheed and not entirely. Just as polytheists affirmed belief; Allah (subhanahu wa ta’ala) was the Creator and the Disposer of all the affairs, but still remained polytheistic disbelievers because they partly believed in Tawheed. The matter of fact is; his contemporary Muslims were fully conversant with Tawheed and possessed enough essential knowledge of Shirk to keep away from major Shirk. The polytheists of Makkah remained polytheists despite affirming some Quranic believes because they rejected the Unity, the Oneness of Allah (subhanahu wa ta’ala). Instead they believed that Allah (subhanahu wa ta’ala) who had god-partners and who like Allah (subhanahu wa ta’ala) deserved to be worshipped. In contrast to polytheists the Muslims believed and still believe in Oneness of Allah (subhanahu wa ta’ala). Without taking any creation of Allah (subhanahu wa ta’ala) as a second god-partner of Allah (subhanahu wa ta’ala) nor did/do the Muslims worship any other god except Allah (subhanahu wa ta’ala). Part Five - B: Teaching Of Prophet Muhammad bin Abdullah: Muhammad bin Abdul Wahhab accused his contemporary Muslims of worshiping Awliyah-Allah, graves of Saliheen etc. In a book, Kitab at-Tawheed, by Muhammad bin Abdul Wahhab, he stated his belief; “Exaggeration in the graves of the righteous persons extends [/makes] them to become idols.” [Ref: Kitab at-Tawheed, Chap21, P86] In refutation of Muhammad bin Abdul Wahhab’s charge and in support of Tawheed of Muslims please read words of Prophet (sallallahu alayhi was’sallam😞 “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] Meaning Prophet (sallallahu alayhi was’sallam) does not fear that his Ummah will take sun or moon or idols as gods and worship them but he feared the minor Shirk. Yet Muhammad bin Abdul Wahhab charged the Ummah of RasoolAllah (sallallahu alayhi was’sallam) of taking creation as gods and worshiping them. Conclusion: The verse employed by Muhammad bin Abdul Wahhab to meet his evil desires in reality belongs to genre of verses which initiate a dialogue with polytheists. Purpose of which is to guide the polytheists to believe in Oneness of God. Polytheists did not believe in Allah (subhanahu wa ta’ala) as they should have instead their belief in Allah (subhanahu wa ta’ala) was nominal. They attributed partners to Allah (subhanahu wa ta’ala) in his Rububiyyah. Muhammad bin Abdul Wahhab employing the methodology of the Khawarij, the worst in creation, interpreted the verse revealed about polytheists but interpreted it depicting the belief of Muslims. His errorneous interpretation allowed him to charge Muslims of worshiping idols but his allegation has been refuted by Prophet (sallallahu alayhi was’sallam) who has informed that his Ummah will not worship idols. Wama Alayna Ilal Balaghul Mubeen. Muhammed Ali Razavi Footnotes: - [1] The Four Principles (Qawaid Al Arba), By Shaykh Muhammad ibn ‘Abdul-Wahhab, Trans: Abu Nasir Ibn Abu Basheer, Source abdurrahman.org. - [2] The image of tolerant, less-radical Wahhabi is propagated and adopted to spread the core believes of Wahhabism. Thumb rule; every Wahhabi is potential killer of Muslims and Wahhabi is only restrained by circumstances to hold the war. In the ideal circumstances; such as being a sizeable minority in a particular area, region, and being aware of Wahhabi teachings, weak central government, lawlessness, possession of weaponry by Wahhabis, support from Saudi State of Wahhabiyyah will always result in revolt against the established authority. The result is target killing of Muslims, scholars, destruction of graves of Muslims and Awliyah-Allah. Executions of inhabitants under their rule for petty offences or charges maybe serious but Shar’rai criteria’s for hadood will not be met but the capital punishment for the offence will be carried out. When it is pointed out that terrorists and terrorist sympathizers are Wahhabi’s in creed. The diplomatic and ‘tolerant‘, ‘less-radical’ Wahhabi’s will point out the differences between their belief and beliefs of terrorist Wahhabis to paint a flowery image of Wahhabism. Wahhabi’s go to lengths to distance their sect and their cherished scholars from such people by citing edicts of their scholars which excommunicate those who do not toe the Wahhabi orthodox line. Fact is there Wahhabism is fragmented into minor sects and one cannot deny this but to say they are not Wahhabi is foolish. There are many types of khanazir on earth each with each type with unique name and certain unique characteristics but despite their differences they are still khanazir. Implications of this example can be best explained in the light of Khawarij and their sub sects. There were around thirty sub sects of Khawarij existence each with unique name and certain unique believes but despite their differences they were counted amongst the Khawarij. The reason for this is that any deviation from main sect while holding to central tenets of sect’s belief and methodology will create a sub sect. The Wahhabi’s are from Khawarij and the terrorists have branched from Wahhabism with their own kind of Wahhabism. These terrorist Wahhabi’s do exactly what the first group of Wahhabi’s did. The modern and the original Wahhabi’s kill/killed Muslims with impunity just as the original Kharijis did. - [3] Grave worshiping polytheists [i.e. standing with respect near grave of a Wali or making invoking Allah subhanahu wa ta’ala facing the grave, kissing the grave is worship of the grave, do any of these will make you Mushrik according to Wahhabism], Kufr system supporting Polytheists [i.e. Pakistani constitution is ‘Kufr’ system according to these people therefore if you agree to have your court case judged by this ‘Kufr’ system you are Mushrik], Prophet Muhammad (sallallahu alayhi was’sallam) worshiping Polytheists [i.e. saying; as-salatu was salamu alaika ya RasoolAllah, is worship of Prophet sallallahu alayhi was’sallam, saying Ya RasoolAllah sallallahu alayhi was’sallam, or asking RasoolAllah sallallahu alayhi was’sallam to invoke Allah subhanahu wa ta’ala on your behalf will make you a Mushrik], Awliyah-Allah worshiping Polytheists, tree worshiping Polytheists, invoking the dead Polytheists. Point is everyone is Mushrik for one or another reason if you are not a Wahhabi. - [4] Muhammad bin Abdul Wahhab stated; “… know the Kuffaar, who the Messenger fought, used to affirm that Allah, Ta’aala, was the Creator and the Disposer of all the affairs, …” Considering the lack of evidence for his position one is compelled to conclude; Muhammad bin Abdul Wahhab assumed his position based on the presented evidence. Please note, his assumption is established with evidence from Book of Allah (subhanahu wa ta’ala) and a detail list of evidence will be provided in Step Two - A. Where the verse will be put in perspective of genre of verses and explained in light of other verses of Quran. - [5] “Here I am at Thy service; there is no associate with Thee.” The Messenger of Allah (may peace be upon him) said: Woe be upon them, as they also said: “But one associate with Thee, you possess mastery over him, but he does not possess mastery (over you).” They used to say this and circumnavigate the Ka'ba.”[Ref: Muslim, B7, H2671] - [6] The dialogue begins;”Say: who provides for you from the sky and from the earth? […] They will say: Allah!” [Ref: 10:31] “Is not He who originates creation, and shall thereafter repeat it and who provides for you from heaven and earth? Is there any god with Allah?" [Ref: 27:64] Allah (subhanahu wa ta’ala) asks: “Or who owns hearing and sight? […] They will say: Allah!” [Ref: 10:31] Allah (subhanahu wa ta’ala) further interrogates with another question: “Say: "Tell me, if Allah took away your hearing and your sight, and sealed up your hearts, who is there as a god other than Allah who could restore them to you?" [Ref: 6:46] The answer would be none of the gods which polytheists believed would be able to restore because they believed their gods are subordinate gods and these gods only do what the supreme God allows. This is why Allah (subhanahu wa ta’ala) gave following example: “Allah sets forth the Parable (of two men: one) a slave under the dominion of another; He has no power of any sort; and (the other) a man on whom We have bestowed goodly favors from Ourselves, and he spends thereof (freely), privately and publicly: are the two equal? (By no means) praise be to Allah. But most of them understand not.” [Ref: 16:75] ” And who brings out the living from the dead and brings out the dead from the living? They will say: Allah!” [Ref: 10:31] - [7] This belief of polytheists regarding their idol gods has been refuted by Allah (subhanahu wa ta’ala) in the Quran. Allah (subhanahu wa ta’ala) question the Polytheists: “He sets forth for you a parable from your own-selves: Do you have partners among those whom your right hands possess (i.e. your slaves) to share as equals in the wealth? We have bestowed on you whom you fear as you fear each other? Thus do We explain the signs in detail to a people who have sense.” [Ref: 30:28] Did the Polytheists slave owners give their slaves free hand to be equal partners with them? The answers is no, instead the slaves of polytheists had strict control imposed on them and these slaves could not spend a dinar without permission and instruction of their master. The basic implication of the verse is; polytheists believed in their gods to be slaves or in other words subordinate gods, under authority of Allah (subhanahu wa ta’ala). A deeper meaning is that these gods of Polytheists would be entirely dependent and restricted from utilizing the resources to provide sustenance if they existed. - [8] When Prophet (sallallahu alayhi was’sallam) instructed Ali (radiallah ta’ala anhu) to write; ‘In the name of Allah, the ar-Rahman, the ar-Raheem.’ Objection was raised by the representative of polytheists that words ar-Rahman and ar-Raheem are not known to them. They said; only Rahman we know of is Musailmah [the Liar] the ruler of Yamama therefore write with words; ‘In your name Allah.’ The Mufassireen have interpreted this verse in this particular context of Hudaibiya but there is a deeper meaning which is understood if the verse is interpreted in light of few others. - [9] Polytheists invoked their idol-gods whom they believed as partners of Allah (subhanahu wa ta’ala). In this context the statement whom they invoke besides Allah (subhanahu wa ta’ala) is Batil implies idols: “That is because Allah - He is the Truth and what they invoke besides Him, it is Batil (falsehood). And verily, Allah - He is the Most High, the Most Great.” [Ref: 22:62] - [10] Incase one challenge's the explanation that; the type of child is dependent upon parent hence Allah’s son/daughter would be Allah. Allah (subhanahu wa ta’ala) states: “That is from what your Lord has revealed to you, [O Muhammad], of wisdom. And, [O mankind], do not make [as equal] with Allah another god, lest you be thrown into Hell, blamed and banished.” [Ref: 17:39] The next verse Allah (subhanahu wa ta’ala) enquires: “Then, has your Lord chosen you for [having] sons and taken from among the angels daughters? Indeed, you say a grave saying.” [Ref: 17:40] In the context the actual question is; has your God taken for himself as female-goddesses and for you sons? Note Polytheists believed in female deities: “They invoke nothing but female deities besides Him, and they invoke nothing but Satan a persistent rebel!” [Ref: 2:117] This firmly establishes that Quranicly to be son/daughter of Allah (subhanahu wa ta’ala) means son/daughter is god/goddess. - [11] Part One: Saleh Ibn Fawzan Al Fazwan, a prominent scholar of Wahhabi sect, member of permanent in his commentary of Muhammad bin Abdul Wahhab’s Qawaid Al Arba, writes Polytheists believed in Tawheed Al Rububiyyah: “The disbelievers whom the Messenger fought affirmed Tawheed ar-Rububiyyah (Oneness of Allah's Lordship), yet their affirmation of Tawheed ar Rububiyyah did not enter them into Islam and did not sanctify their blood or wealth. This proves that Tawheed is not just the affirmation of Rububiyyah (Allah's Lordship) and Shirk is not just the Shirk in Rububiyyah (Allah's Lordship). Rather there has never been anyone who committed Shirk in Allah's Lordship except some strange amongst the creation. Otherwise, all the nations affirmed Tawheed ar-Rububiyyah (Allah's Lordship).” [Ref: Four Foundations Of Shirk, Written by Muhammad bin Abdul Wahhab, Explanation by Saleh Ibn Fawzan Al Fawzan, Translation by Shawana A.Aziz, Published by Quran Sunnah Education Programs, Page 30] Part Two: The Wahhabi category ‘Tawheed Al Rububiyyah’ implies that Polytheists believed in Oneness of Allah (subhanahu wa ta’ala). Quran clearly teaches against Polytheists believing in the Oneness of Allah (subhanahu wa ta’ala) and instead it teaches they believed in multitude of gods. Polytheists did not believe in Oneness of Allah (subhanahu wa ta’ala) in any sense. Only Muslims [Muslim is inclusive of all Muslims; Wahhabi’s, Sunni’s, Deobandi’s, Ahle Hadith] believe in ‘Tawheed Al Rububiyyah’ because Muslims affirm the fundamental aspect the ‘Tawheed Al Ulluhiyyah/Zaat’. To be eligible for ‘Tawheed Al Rububiyyah’ the fundamental requirement is that one rejects every god except Allah (subhanahu wa ta’ala). In addition, person must believe in all things which Allah (subhanahu wa ta’ala) does in His creation and only then the person becomes eligible for ‘Tawheed Al Rububiyyah’. Polytheists only nominally believed in Rububiyyah of Allah (subhanahu wa ta’ala) and even in that they believed their idol-gods possessed some authority. On the basis of this to allege polytheists believed in ‘Tawheed Al Rububiyyah’ is extremely heretical. If one was to affirm explicitly that Polytheists believed in the ‘Tawheed Al Rububiyyah’ of Allah (subhanahu wa ta’ala) while negating the belief of Polytheists believing in many gods. Then such a person has committed clear Kufr and has disbelieved in the Quran. In my judgment Saleh Ibn Fawzan Al Fawzan has not committed clear disbelief but he is guilty of heretical innovation into deen which leads to fire. If the Ulamah of Ahle Sunnat past or present have charged holder of such belief of Kufr then readers can decide between two positions on the balance of evidence. Part Three: Commonly the Wahhabi’s accuse the Ahle Sunnat of denying the ‘Tawheed Al Rububiyyah’. This is a grand lie, an evil accusation and it is result of lack of understanding of actual issue. Wahhabi’s generalize the denial of Ahle Sunnat to mean that the Ahle Sunnat absolutely reject ‘Tawheed Al Ulluhiyyah’. Ahle Sunnat’s rejection of ‘Tawheed Al Rububiyyah’ is in relationship to the belief of Polytheists and not in relationship to Muslims. In simple terms, the Ahle Sunnat reject the claim that Polytheists believed in ‘Tawheed Al Rububiyyah’. Any Muslim who denies Tawheed is Mushrik and any Muslim who disbelieves in Rububiyyah/Afaal [Lordship/Actions] of Allah (subhanahu wa ta’ala) has disbelieved in countless verses of Quran, therefore a Kafir. Part Four: Tawheed according to Ahle Sunnat is of one but it branches to two more in order to explain the One. ‘Tawheed Al Zaat’ [Unity Of Being] being the main objective. ‘Tawheed Al Sifaat’ [Unity of Attributes] and ‘Tawheed Al Afaal’ [Unity Of Actions] are two sub divisions which explain ’Tawheed Al Zaat’. Classically the terminology of ‘Tawheed Al Ulluhiyyah’ [Unity of Godhood] is subcontinent equivalent of ‘Tawheed Al Zaat’. ‘Tawheed Al Afaal’ [Unity Of Actions] is same as ‘Tawheed Al Rububiyyah’. Please note that ‘Tawheed Al Ulluhiyyah’ of Wahhabiyyah is essentially Ubbudiyyah [Worship]. Meaning worshiping without associating partner with Allah (subhanahu wa ta’ala). ‘Tawheed Al Ulluhiyyah’ of Ahle Sunnat is purely affirming the Oneness of Allah (subhanahu wa ta’ala) and negating/rejecting existence of any/every god except Allah (subhanahu wa ta’ala). According to Ahle Sunnat worship is of God only and rejection/negation of every/any another god except Allah (subhanahu wa ta’ala) automatically eliminates of Shirk in worship. - [12] “Has then your Lord preferred for you sons and taken for Himself from among the angels daughters? Verily you indeed utter an awful saying.” [Re: 17:40] - [13] Note how the verdict changed. When the question; ‘Did Polytheists believe in Allah?’ is asked in the context of beliefs of Polytheists which accord with teaching of Islam then answer is; yes they believed in Allah (subhanahu wa ta’ala). When the same question is asked in the context of their beliefs which contradict Quranic teaching then answer is in negative. - [14] The rule that a god/goddess must be able to create and sustain what the god/goddess creates is established. Allah (subhanahu wa ta’ala) states; if there were factually other gods with Allah (subhanahu wa ta’ala) then every god (i.e. qullu Ilahi) would have [separated] what it created: “Allah has not taken any son, nor has there ever been with Him any god. [if there had been], then EVERY god would have taken what it created, and some of them would have sought to overcome others. Exalted is Allah above what they describe [concerning Him].” [Ref: 23:91] From this we learn, EVERY god must be able to create a creation and EVERY god must be able to sustain what it creates because separation implies independence from other gods. - [15] Allah (subhanahu wa ta’ala) questions: “Is there any Creator other than Allah who provides for you from the sky (rain) and the earth?” Before one moves to the next part of the verse one must answer the question asked by Allah (subhanahu wa ta’ala). The answer of polytheists based on what is established, would be: ‘There is no Creator who provides from the sky and earth except Allah (subhanahu wa ta’ala).’ The proper understanding of the verse: “O mankind! Remember the Grace of Allah upon you! Is there any Creator other than Allah who provides for you from the sky (rain) and the earth? Mushrik answers; ‘There is no Creator who provides from the sky and earth except Allah (subhanahu wa ta’ala).’ Allah (subhanahu wa ta’ala) replies back, then; “There is no God except He. How then are you turning away (from Him)?” [Ref: 35:3] - [16] “And if (wa-la-in: the lām is for oaths) you were to ask them, namely, the disbelievers, ‘Who created the heavens and the earth and disposed the sun and the moon?’ They would assuredly say, ‘God!’ So how then are they turned away from affirming His Oneness after affirming that [God created them]?” [Ref: 29:61, Tafsir Al Jalalayn] - [17] Every polytheist believed in Allah (subhanahu wa ta’ala) as a supreme Deity and in a subordinate god. This second deity could have been a male deity of female deity and anyone of the three-hundred-sixty deities commonly believed in Arabian Peninsula. - [18] Following this point to its logical end establishes how in Muhammad bin Abdul Wahhab’s methodology all his contemporary Muslims were polytheists and are polytheists. Of course those who followed him in his apostasy would be free from major Shirk because they believed in his innovated Tawheed. - [19] Allah (subhanahu wa ta’ala) states: “He is the First and the Last, and the Apparent and the Hidden, and He knows all things full well.” [Ref: 57:3] Allah is the First whom none preceded and the First without beginning. He is the Last without afterwards and the Last without an end. He is 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 preceded and is with a beginning. The last with afterwards and with end. The apparent deniable and with likeness. The hidden with leads to and means to is not Allah (subhanahu wa ta’ala) but His creation. From His creation: “There is nothing like unto Him, and He is the All-Hearer and All-Seer.” [Ref: 42:11] “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 indivisible, 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 encompass Him but He encompasses 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. 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. 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. - [20] Polytheism Of Godhood: Polytheists believed in many gods as partners of Allah (subhanahu wa ta’ala). Members of Ahle Sunnat believe Allah (subhanahu wa ta’ala) is One God with whom there is no other god. Allah (subhanahu wa ta’ala) is the One without partner. Without mother and father, without brother and sister, without son and daughter. Polytheism Of Actions: Polytheists believe gods control affairs of creation i.e. rain, thunder, growing of crops etc. Members of Ahle Sunnat believe Allah (subhanahu wa ta’ala) has not appointed a god as a partner to regulate any affair of universe. He alone regulates all the affairs of universe as a God. We also believe Allah (subhanahu wa ta’ala) has appointed angels to carry out duties within His creation but not as gods but as created servants. Polytheism Of Attributes: [I have no knowledge of polytheists being guilty of Shirk in aspect .Please do inform me of evidence in this regard.] Those who adhere to teaching of Allah Sunnat believe; all attributes of Allah (subhanahu wa ta’ala) are unique in meaning of; Zaati, Qadeemi, Qulli and Haqiqi. There is no one in creation who possesses any attribute equal to Allah (subhanahu wa ta’ala) or like Allah (subhanahu wa ta’ala). Worship: Polytheists took their idols as gods therefore they worshipped them. Members of Ahle Sunnat believe in the One and the Only God and worship Him as such.

Salam alayqum wa rahmatullah wa barakaat, Baee aap yahan per video upload nahin ker saktya, aap youtube ya dailymotion per upload ker saktay hen. Jab aap nay upload keeya toh yahan per aap link paste keren gay toh woh display hoga. Bata saktay hen kay munazir kon kon thay?

Baee sahib bazahir baat Sher kee heh magar asal joh maghz mari heh woh aap kay asool o zawabat per heh. Aap kay asooloon kay mutabiq agar kissi meh Allah kee khoobi mani jahay aur phir us khoobi kay saath pukara jahay toh SHIRK heh. Aap denay wala Allah ko mantay hen is waja say DATA yehni denay wala aur aap mushkil kusha yehni mushkil door kernay wala Allah ko mantay hen, Awliyah ko kaha jahay toh aap Shirk ka fatwah detay hen. Yahi baat heh ya nahin? Meh jhoot toh nahin bol raha nah? Chalen aap mujjay daleel nah denh meh daleel nahin mangta aap sirf halfan keh denh kay essi kohi baat nahin aur aap ka esa asool nahin meh aap per kuch ihtiraaz nahin keroon ga. Abh keun kay murabbi wali khoobi Allah kee heh aur aap kay asool kay mutabiq Allah kee khoobi yehni nigran aur tarbiyat wala heh toh phir aap batahen Shirk kesay nahin huwa? Agar meh ziyadti keroon aur kohi es'see baat keroon jis ka ilm aap ko first hand nahin toh aap muj say daleel talb ker saktay hen magar joh meh likhta hoon is per aap ba-khoobi say waqif hen kay aap kay Deobandi mazhab ka yahi asool aur yahi tareeka heh. Mozoo badalna khadam kee adat nahin khadam kee adat apnay mowaqif ko achee tera pesh kerna hota heh. Aap sahib e baseerat nahin agar hotay toh samajtay kay misalen deen hen taqay aap kay mowaqif ka radd wazia ho. Dosray ashkalat is leyeh kharay huway kay aap nay woh baten keen joh khalis jahl theen is waja say un kee islah kerna zeroori thee. Agar meh mozoo ka lehaz ker kay aap kee deegir gumrahiyan joh wazia huween hen un per girift nah kerta toh logh aap kee baat ko aur meri khamoshi ko malhooz rakh ker aap kee gumrakun nazriyeh ko haq samajtay aur khud be gumra hotay aur auroon ko be kertay. misaal kay tor per aap nay likha kay Ulamah e Ahnaf toh kufr e sar'ri meh be 99 taweelat kertay hen aur agar un meh say ek jaiz ho toh phir bee takfir nahin kertay. Aap ka yeh kehna Sher kay difa meh thah aur maqsood yeh tha kay Sher meh toh jaiz taweelat kee ja sakteen hen is leyeh Shirk nahin. Magar mujjay is gumraqun point kee islah kernay kay leyeh Mirza Ghulam Ahmad Qadiyani kay sar'ri kuffriat ka zikr kerna pera aur meh nay phir us kay sar'ri kufr kee chand taweelat aap ko apni taraf say pesh keen. Aur poocha kay aap in taweelat kee bina per Mirza ko Musalman maan saktay hen? Maqsad yeh thah kay aap kay point ka rad ho. jab aap kay point ka rad jaiz tor per ho gaya toh phir aap ka is point ko Sher kay context meh istimal kerna be jaiz nahin hoga. Keun kay aap kay aqeedeh kay mutabiq murabbi yehni nigran aur tabiyat kernay wala Allah heh. Aur agar Gangohi ko be nigran aur tarbiyat kerna walay murabbi mana jahay toh aap kay Deobandi mazhab kay asool kay mutabiq yeh SHIRK SAR'RI nahin toh aur kia heh? Jab yeh sabat ho gaya kay sar'ri kufr meh taweel nahin hoti toh phir SHER kay SAR'RI SHIRK meh aap taweel kesay jaiz kerar deh saktay hen? Aur aap ko maloom hoga kay kufr gumrahi kay darjay meh Shirk say neechay heh, Shirk Kufr say ziyada gumrahi heh. Jab joh darjay meh kam heh us kee taweel nahin ho sakti toh joh us say ziyada bura heh us kee taweel kesay jaiz hogi? Joh ihtiraaz sher per keeya gaya heh woh is leyeh nahin kay Shirk Murabbiyat sabat keeya jahay aur aap ko Mushrik aur Kafir tehraya jahay. Yeh joh Shirk aur Mushrik ke fatwah aap per ham Ahle Sunnat ka nahin heh yeh aap kay apnay asool o zawabat kee bunyad per heh. Ahle sunnat kay asool o zawab kay mutabiq marsia gangohi kay sher kay ilfaaz murabbi e khalaik ka ittlaq Gangohi per keeya jana haram heh Shirk nahin. Han agar Gangohi Sahib ko darja e ulluhiyat per mana jahay ya zaati, qadeemi, qulli, haqiqi murabbi mana jahay toh phir SAR'RI SHIRK hoga. Aur meh nahin samajta kay kohi musalman kalmah pernay wala Deobandi, Wahhabi, Sunni, ya Shia esa nazria kissi makhlooq kay baray meh rakh sakta heh. Ahle Sunnat kay mutabiq Shirk a akbar ulluhiyat ya zaati, qadeemi, haqiqi aur qulli tor per kohi sift kissi maskhlooq meh mani jahay toh Shirk hoga ilfaaz kay ittlaq per Shirk lazam nahin aata. Is leyeh agar kissi per murabbi, data, ghareeb nawaz, banda nawaz, dastgeer, mushkal kusha ka ittlaq keeya jahay toh har giz Shirk nahin hoga. Is behas ka asal maqsad aap Deobandi mazhab kay makrooh asool o zawabat ko be-niqaab kerna thah jin kee bina per aap nay jamhoor aur sawad e azam yehni Ahle Sunnat ko Mushrik, Kafir, Qabar Parast, Peer Parast, kay ilqaab say nawaztay ahaay hen. Aur dosra maqsad Deobandiat kay ek aur aham asool ko high light kerna thah. Yehni Deobandiyoon meh say agar kohi kufr/shirk bakkay toh us ka difa har halat meh kerna heh cha'hay woh Deobandi asool o zawabat kay mutabiq bee kafir/mushrik keun nah ho. Aur aap nay yeh be sabat ker deeya, aap kay apnay mazhab kay mutabiq jo Shirk e Akbar aur Sar'ri Shirk heh aap nay us ka difa keeya keun kay aap ka apna Maulvi aur aap khud, apnay Shirk kay asooloon kay mutabiq Mushrik bantay thay. Agar aap ba-asool hotay toh apnay asool o zawabat jin kee bunyad per Shirk e Akbar ka tayyun keeya jata heh us kay mutabiq fesla kertay aur murabbi ittlaq ko makhlooq kay leyeh Shirk jantay. Aur aap ka esa nah kerna sabat kerta heh kay aap joh dant ham ko dekhatay aur jin say ham ko martay hen woh aur hen aur apnoon kay leyeh aur hen. Yeh apnoon aur ghairoon kee tafreeq ba-asool logh nahin bey-asool logh ker kay faisla badaltay hen. Joh ba-asool aur haq parast hotay hen woh sang ya mom hotay hen apnoon kay leyeh mom aur ghairoon kay leyeh sang nahin. Aap ko Ahle Sunnat yahee kehtay ahay hen: Dorang chor deh yaq rang ho ja, sara-sar mom ya sang ho ja, Joh maqasid thay khadam nay unneh ahle feham o firasat kay leyeh sabat ker deeya. Khadam Deobandi thah aur Deobandiyoon say maghz mari ka itna experience heh kay khadam Deobandi kee zehniyat ko samajta heh. Is leyeh toh meh nay alal ilaan likh deeya thah kay aap apni ghalti ko tasleem nahin keren gay. Keun kay Deobandi ghalti tasleem ker leh toh phir mosoomoon meh say kharij ho jata heh aur Deobandi kesay gawara ker sakta heh yeh? Aap agar kertay toh khadam zeroor sharminda hota magar aap ko tofeeq nah huwi. Aur Allah nay Sunni ko izzat bakshi. Khadam kee taraf say yeh aakhiri response thah jis kay baad mazeed kuch nahin likhoon ga. Haq batal per, Islam aur Kufr per, ilm jahl per, ba-asool bey-asool per ghalab ata heh aur hamesha hotay rahay ga. Is leyeh mujjay kohi dialogue marnay kee zeroorat nahin prnay walay samaj jahen gay haq islam ilm aur asool kis taraf thah. Meh aap ko us Ahle Sunnat kee taraf anay kee dawat deta hoon, joh apnoon aur ghairoon kay leyeh haq per mom rehti heh aur apnoon aur ghairoon kay leyeh batal meh sang rehti heh. Us Ahle Sunnat kee daraf dawat heh joh apnay aur parahay kee bunyad per hokam e Shariat nahin badaltay. Aap ko ba-asool Ahle Sunnat ko qabool kernay keee dawat heh, aur bey-asooloon say dori kee dawat heh. Allah ta'ala aap kay dil meh khauf e khuda peda keray aur haq qabool kernay kee tofeeq deh. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi

Rabi ul awal to bahar e mustafa ka pehla maheena heh Phir be poochtay hen bahar e deen kee waladat manatay keun ho.

Jannat meh be ahle ishq milad e mustafa manahen gay Tab jahanamiyoon ka wa-welay hoga aur jalatay keun ho.

BAee mera aap ko number dena faida mand nahin meh UK meh rehta hoon aur call kerna nah aap kay leyeh munasib hoga aur nah meray leyeh.

Salam alayqum wa rahmatullah wa barakaat. Baee sahib agar meh hasad kee aag meh jal raha hoon toh aap aur aap kay maulvi hasad kee sab say nichli jahanum meh sakht kaali aag meh jal rahay hen. Keun kay yeh logh esay hasid hen kay yeh har kissi kay Islam aur eman say jallay aur is jallan ka nateeja yeh nikla kay aap ki jammat ka kaam hee musalmanoon ko Mushrik banana heh. Logoon ko qabr per chadar charnay kay jurm meh Musrhik, milaad bananay kay jurm meh Mushrik. Taqiwyatul eman kee ek ibarat joh char panch lines kee heh us meh 17 wajoohat hen jin kee waja say musalman mushrik tehra-hay gahay hen. Yeh keech-tani aur kufrstani aur Mushrik-banani aap ka warsa heh joh aap ko samp kee tera das raha heh. Yeh keecha-tani aur zabardasti mafoom ko badal badal ker fatway Shirk or kufr dena aap ka warsa heh. Kia aap wohi Deobandi hen joh Data, Ghareeb Nawaz, kay title per Musalmanoon ko Mushrik tehrata heh aur kehta heh Data [yehni denay wala] sirf Allah heh, Ghareeb Nawaz sirf Allah heh? Abh apnay ullu ka sar pansa toh ham ko bata rahay ho kay ham keecha tani say kaam chala rahay hen aur bugz aur hasad ke aag meh jal rahay hen. Baee sahib yeh keecha-tani aur is keecha-tani say Mushrik bana-ni aap ka tareeka heh aur ham aap kee kay asool o zawabat say aap ka radd ker rahay hen. Jis talwar say tum puri Ummat ko Mushrik kafir banatay ahay ho us'see talwar kay neechay abh tumara sar heh. Mujjay ahnaf ka pata nahin kay un kay kia asool thay aur hen magar jin ahnaf kay tum follower ho woh kissi musalman ko ratti bar excuse nahin detay. Aur kohi taweel qabool nahin kertay balkay SHIRK SHIRK SHIRK MUSHRIK MUSHRIK KAFIR KAFIR QABAR PARAST kee takfir wali gun har ek musalman ko halak kerti jaati heh. Agar janab ko shok huwa toh dalail mangna. Rasheed Ahmak Gangohi nay Fatwah Rasheediya meh likha heh kay joh ATAHI ilm e ghayb manay woh mushrik heh. [Agar daleel scan page reference darkar huwa toh mangna.] Yehni jitnay be Sunni musalman, joh majority hen sab Mushrik yehni woh Kafir joh Allah kay saath auroon ko shareek tehrata ho. Aap kay abba hazoor nay 99 meh say ek excuse istimal nahin keeya. Aap kay firqa e batil sirf apnay mazhab e Deobandiat kay wastay 99 say kaheen ziayda excuse banata heh, magar sirf us'see Kafir aur bey-iman kay leyeh joh apnay aap ko aap kay mazhab aur aap kay uqabir say ho. Is ka zabrdast example, deta hoon. Kissi hoshiyar Sunni nay Qasim Nanotavi kee ibarat ko Dar ul uloom deoband meh behja magar yeh nah bataya kay yeh ibarat kis kee hen. Muftiyan e Deoband nay khoob bar char kay fatway e kufr lagahay aur tasdeeqat huween magar jab khabr pehli kay in ibarat per kufr ka hokam deeya heh aur dosray Deobandiyoon nay khoob ala ala ala keeh aur zabrdasti majboor keeya kay maulvi fatwa e kufr waspis lenh toh unoon nay chay maheenoon kee taweel muddat kay pressure kay baad rojooh keeya. Agar un ko pehlay bataya jata kay yeh Qasim Nanotavi kee ibarat hen kabi fatwah e kufr nah detay aur phir maloom huwa toh deh ker ker roojooh ker leeya. Aur is'see tera kissi aur Sunni Aalim nay Marsia Gangohi kay ashaar ek aur Deobandi madrassay meh behjay, aur khoob kufr kay fatway lagwahay aur likha kay yeh jis nay likha heh shariat ka ilm nahin jahil mutlaq heh. Magar maloom honay per kay yeh toh hamaray cha-haytay maulvi ka marsia heh is leyeh roojooh ker leeya. Is kay bar-khilaaf aap kay kissi maulvi nay kissi non-Deobandi per kufr, shirk, biddati, ka fatwah lagaya ho aur phir rojooh ker leeya ho saboot pesh ker denh. Aap kay ahnaf sirf apnoon taq 999999 taweelat ka tareeka apnatay hen joh Deobandi nahin un kay leyeh 1 bee nahin. Haathi kay dant dekhanay kay aur aur khanay kay aur hotay hen, is'see tera aap kay ahnaf hen apnoon kay leyeh 99 taweelat balkay sar'ri kufr meh be taweelat jaiz kertay hen aur non-deobandiyoon kay leyeh jaiz shar'ri dalail per mowaqif ko bee qabool nahin kertay. Aur agar itjihadi dalahil say kuch likhay toh us ko biddat, biddat, biddat, aur wazia, qatti as saboot dalail mangtay hen aur Qasim nanotavi nay Tahzir Un Naas joh kufr ka qabarstan heh meh Quran aur hadith kay khilaaf sab kuch likha gaya magar joon nahin reengi tum logoon kay qanoon say. Yeh ahnaf hen jinnay aap follow kertay hen, aap hee Allah aur aap hee Rasool, joh marzi halal ker deeya aur joh marzi haram ker deeya, joh marzi Shirk kerar deeya aur joh marzi ayn Islam kerar deeya. Tum log bata-tay woh ho joh kertay nahin aur joh kertay ho woh bata-tay nahin. Keun kay joh bata-tay ho us say na-samaj logh tumaray saath ho jatay hen aur joh kertay ho agar bata doh toh logh tum Deobandiyoon ko tamachay maren. Lecture khatam huwa, abh aap ko samjata hoon, sar'ri kufr meh kohi taweel nahin kee jaati. Agar kohi kahay kay; meh Allah hoon toh aap kitnay aur kia kia excuse banahen gay us ko musalman sabat kernay kay leyeh. Aap sirf mujjay char + 1 = panch excuse pesh keren kay in in wajoohat kee bina per banda musalman ho sakta heh. Chalen teen meh pesh ker deta hoon, ek agar kehnay wala na-balagh ho yehni bacha ho aur samaj nah ho kia keh raha heh, dosra agar sharab kay nashay meh ho, aur tesra woh banda joh musalman toh thah magar pagal ho gaya, aur choti, banda soya huwa khawab meh esa kehta heh. yeh char wajoohat woh hen jin per banda musalman ho sakta heh. In char kay ilawah kohi aur uzr nahin jin kee bunyad per banda musalman ho. Chalen farz keren meh kahoon kay meh Allah hoon aur aap muj say kahen keun kaha toh meh kahoon kay Allah muj meh bolta heh meh nahin bolta Allah muj meh khud kehta heh meh Allah hoon toh kia aap kahen gay kay meh musalman hoon? Chalen meh nay aap ko taweel pesh ker deeh abh aap meri taweel ko qabool keren gay ya nahin yeh batayeh ga? Chalyeh agar kohi aapnay aap ko Khatamun Nabiyeen kehta heh aur bar bar ilaania tor per kehta heh meh Muhammad aur Khatam un Nabiyeen hoon aur taweel yeh keray kay meh ishq e Rasool sallalahu alayhi was'sallam meh is qadr doob jata hoon kay mujjay apnay aur RasoolAllah sallalahu alayhi was'salam meh farq maloom nahin rehta. Kia aap is excuse ko qabool ker kay us ko musalman maan lenh gay? Agar aap ko hosh huwi toh samjen gay kay KUFR SAR'RI kee kohi TAWEEL qabool nahin kee jati. KUFR SAR'RI kernay kay baray meh hokam e musalman hona ho sakta heh magar KUFR SAR'RI kee kohi taweel nahin kee jahay gee aur nah kohi taweel qabool kee jati heh. Maslan agar kohi kahay meh Allah hoon ya Muhammad aur Khatam un Nabiyeen hoon toh joh marzi lafzi taweel keray, misaal kay tor per, Muhammad bamana, hamd kernay wala batahay aur khatam ba mana AKHIRI, aur nabiyeen ba-mana khabr dena wala leh, aur yeh mafoom deh: MEH HAMD KERNAY WALA AUR AAKHIRI KHABR DENA WALA HOON. Toh kia aap yeh TAWEEL QABOOL ker lenh gay? Agar ker lenh gay toh janab Mirza Ghulam Ahmad ka aap jesa musalman hona aap ko mubarak ho. Keun kay us nay bee essi baqwasat keen hen aur phir taweelat. Meray baee aap ka tareeka Ulamah e ahnaf aur ahle aqal o feham waloon kay khilaaf heh bas aap ham ko bata rahen kay hamara tareeka khilaaf e mazhab e ahnaf heh magar apnay tareekay per ghor nahin ker rahay kay agar yeh darust hota toh phir kabi kohi kafir kafir nah hota. Mujjay hujjaten kernay say aap ka tareeka darust nahin hoga. Ahnaf, Ahnaf ker kay ham Ahle Ahnaf ko darana kay un kay tareekay kay khilaaf hen, ajeeb heh. Aap nay kabi uqabir Ulamah e Ahnaf kee kutub be nah dekhi hoon gee bas sunneeh sunahi per apnay aap ko ahnaf kay asooloon kay mutabiq tehra rahay hen. Kabi uqabir Ulamah e mazhab e ahnaf kee kutub peryeh ga masla e takfir per toh phir aap ko pata lagay ga kay KUFR E SAR'RI kee taweeel hoti heh ya nahin. Dil toh kerta heh kay aap kee ankhoon da dund uqabir ulamah e ahnaf kee kutub say door keroon magar yeh bot taweel ho jahay ga. Is leyeh joh ooper jirah kee gaee heh Ahle Ahnaf kay asool o zawabat kay mutabiq aap kay mowaqif ko khoob batal sabat kerti heh jis ka maqool jawab nah aap pesh ker saktay hen aur nah keren gay. Abh aap nay yeh likh hee deeya heh toh aap batahen Mirza Qadiyani apni tehreeri ibarat aur taweelat kee bina per musalman keun nahin aap kay mazhab kay mutabiq? Aap nay Mirza Ghulam Qadiyani kay leyeh kitni taweelat keenh? Kia meri yeh taweel joh meh nay biyan kee heh kia aap ussay Mirza per apply ker kay musalman maneh gay ab? La hawla wala quwatta ... Aap ko shaytaan nay apnay geray meh leeya huwa heh aur aap kee aqal aur feham per us nay parday daal deeyeh hen. Allah ka naam leh ker aap toba keren aur Sunni sahih ul aqeedah ho jahen. Haq aap per is say ziyada waziha nahin hoga. Ahle Sunnat Wal Jammat kay maslak ko qabool ker lenh meray baee. Aap Allah ka naam leh ker hidyat kay darwazay meh say guzr ker Ahle Sunnat ka maslak qabool keren. Meh bee aap kee tera ek zamanay meh Deobandi thah. Aap thoray narm Deobandi hen meh Maulana Haq Nawaz Jhangvi type wala Deobandi thah; Kafir Kafir Shia Kafir joh nay manay woh be Kafir. Kafir kafir Barelwi Kafir joh nah maneh woh be Kafir. Yeh mera wird huwa kerta thah forums per. Magar jab Allah nay hidayat ka darwaza khola meh nay Allah ka naam leh ker dakhal huwa aur Sunni ho gaya, aap Sunni ho jahen gay toh shaytaan zaleel hoga kay us ka hawari sacha aur suchay musalmanoon meh gaya heh. Allah ka naam leh ker ilaan keren, ham Sunni aur hamari duahen aap kay saath hen. Janab murabbi kay haqiqi manay waqia hee bot saray hen aur mujjay inqar bee nahin magar majaazi kee chawal toh aap nay mari nah ya meh nay? Jab aap kee ilmi oqat yeh heh kay haqiqi mafoom leh ker aap us ko majazi bata rahay hen. Kiaa aap iqrar kertay hen kay murabbi kay manay majazi nahin haqiqi hen aur aap ka majazi wala dawa ghalat heh?[*] Janab kalam ka mana sahib e kalam say hee lenh. Magar sahib e kalam joh mana mutayyin keren gay Gangohi sahib kay leyeh woh Allah kay leyeh be sabat? Kia aap kay mazhab meh yeh asool nahin kay Allah aur makhlooq meh barabari Shirk heh? Heh na! Toh phir Sahib e kalam joh mafoom denh gay murabbi ko Gangohi kay leyeh wohi sabat hoga Allah kay leyeh aur phir Shirk kesay nah hoga aap kay mazhab meh? Aap nay likha kay meh batahoon kay kon say mana leeya gaya jahay ga murabbi ka. Janab jab ittifaq ho chuka kay sahib e kalam batahay ga kay kon say manay meh murabbi ka mana leeya jahay ga toh phir meh keun batahoon? Yeh mera farz nahin kay murabbi ka mana mutayyin keroon sher kay leyeh, yeh sahib e kalam ya sahib e kalam kay wakeel yehni aap kay leyeh heh kay aap kon say mana mutayyin keren gay. Meray layk aap kay mutayyin mana per jirra heh meh woh keroon ga. Agar meh hee mujrim kee safahi pesh keroon meh hee mujrim kee jira keroon aur meh hee judge ban kay fesla keroon toh aap kis bagh kee mooli apnay aap ko samaj ker muj say maghz mari ker rahay hen? Meray zummeh ba hasiyat e wakeel e ahle sunnat aap kay mowaqif kee tardeed aur radd aur jirah heh woh alhamdulillah ba khoobi say anjam deh raha hoon. Murabbi ka mana Rabb nahin yehni palnay wala nahin, muj say ghalti huwi. Is leyeh palnay walay ilfaaz ko qaat deeya jahay. Murrabi kay do joh mani aap nay biyaan keeyeh hen agar wohi leeyeh jahen toh un a ittlaq Allah subahanahu wa ta'ala per be hota heh aur agar Gangohi per be un meh say kissi ek ka keeya jahay toh app ka mowaqif batal ho jata heh. Aap joh be bana mutayyin keren aap kee taweel bey-sood heh aur aap ko kohi faida nah deh gee. Aap ka aakhir meh joh sawal heh us kee samaj toh aahi magar talluq kis baat say heh ya aap kia kehna chahtay hen yeh wazia nahin is leyeh meh chor raha hoon. Note: - [*] Wesay toh woh Deobandi kissi maan nay aaj taq nahin jana joh apni ghalti ka ihtiraaf keray kay meh nay ghalti kee heh. Aur mujjay yaqeen heh kay aap mujjay ghalti tasleem ker kay mujjay sharminda nahin keren gay. Aap nay abhi be wohi kehna heh yeh majazi heh BARELWI ko kia pata haqiqi aur majazi kia hota heh. ------------------------------------------------------------ Meray baee aap kay leyeh hidayat ka darwaza khula heh aur haq ko pehchaan ker us meh dakhal hoon. Keun apni aakhirat ko kharab kertay hen? Ahle Sunnat Wal Jammat hee woh firka heh joh sacha aur sucha heh aur joh Nabi e kareem kee sunnatoon per amal kernay wala aur Nabi e kareem kay batahay huway asool o zawabat kay mutabiq chalnay wala. Deobandi aur Wahhabi amal meh sirf Sunnatoon taq mehdood hen magar fesla apnay mangarat asooloon per kertay hen. Ahle Sunnat sirf wahid firka heh kay amaal kay saath masail ko janchna aur samajna taleem e asool o zawabat e nabvi kay mutabiq kertay hen. Aap kush kismat hoon gay agar aap haq ko qabool ker kay Sunni ho jahen toh. Meri dua heh Allah ta'ala aap ko haq samajnay aur qabool kernay kee tofeeq deh. ameen.

salam alayqum wa rahmatullah wa barakaat, baee aap ka yeh per kar meray chehray per muskarahat aa gaee. Wesay sar goshi meh batata hoon kissi ko batayeh ga mat [janaza kay ihkamat nazil nahin huway thay]. Jistera janaza kay ihkam nahin thay is'see tera Abu Talib nay jab Nikkah perwaya toh kalma perwanay aur Quran Khawani joh Nikah meh hoti heh woh be nahin thee. Phir Abu Talib ka Islam aur musalman hona kesay sabat huwa? SyedAli baee yeh sawal aap say nahin Shia hazrat say heh.

Salam alayqum wa rahmatullah wa barkaat, Hazrat aap hamaray Sunni baee hen aur mujjay pata heh aap hamaray Sunni baee hen. Aap ko ghalt fehmi huwi kay meh aap ko Sunni nahin manta. Mujjay yeh be maloom heh kay aap kissi Sunni madrassay meh Arabi kee taleem bee detay hen. Aap kay meri kissi baat ko ghalt samja heh. Ghaliban aap nay: "Baee meray ek Sunni baee hen joh Karachi ..." is ko ghalat mafoom meh leeya heh, meri muraad yeh thee kay: "Meray ek [dost] sunni baee hen joh karachi ..." Shahid aap kay dil meh weham peda huwa kay meh nay 'meray' likh ker aap kay Sunni honay ka inqar keeya heh. Aur shahid yeh be waswasa shaytaan kee taraf say aap kay dil meh dala gaya kay agar 'hamaray' likhta toh phir meh aap ko be Sunni samajta keun kay 'meray' likha heh is leyeh aap ko Sunniat say kharij ker deeya. Meray baee es'see kohi baat nahin aap jab is forum per ahay hen aur hamari madad mangi heh toh yahi kafi heh aap kay Sunni honay kay saboot kay leyeh. Deobandi aur Wahhabi ham say keun madad mangta! Meray baee, meh mojood thah aur muj say pooch letay. Banday ko qiyasaat kee bunyad per ra-hay qaim nahin kerni chahyeh aap ghaliban Sunni Aalim e Deen hen is leyeh mujjay aap ko yeh batanay kee zeroorat be nahin. Aap muj say wazahat talb ker saktay hen keun kay meh mojood hoon agar meh nah hota ya aap munasab nah samajtay toh meray likhay huway ko kissi Sunni baee say private meh rabta ker kay pooch saktay hen kay yeh kia mafoom rakhta heh. Meray baee aap ko agar muj say agar kohi gila ho shikwa ho ya kohi baat aap samjen kay ghalat heh toh muj say sab say pehlay wazahat talb leeya keren aur phir aap joh ra-hay qaim kerna chahtay hen ker leeya keren. Khadam ko ek jhoot bolnay aur dosra taqia kernay kee adat nahin. Agar meh kissi meh gumrahi pahoon ya tareeka ghalat pahoon, Aalim ho ya kohi Pir, meh wazia tor per kehnay ka aadi hoon, meh isharahoon meh kuch hint kernay ka aadi nahin hoon. Is forum per mujjay kuch baee taqriban 8 saal kay jantay hen meh naam nahin leta woh gawa hen kay jis meh khadam nay aqeedeh kee gumrahi pahi alal ilaan aur wazia aur clear cut apna mowaqif us kee wazahat bata deeh. Meray ek bot piyaray dost thay aur Sunni hen jin ka naam Aamir heh unoon nay Qasim Nanotavi kay difa meh bot kuch keeya khadam nay un kee takfir bee kee aur Sayyidi Irfan Shah Sahib Mashadi say is kee tasdeeq be kerwa deeh thee. Magar Aamir baee nay baad meh toba ker leeh aur is maslay per rojooh ker leeya. Ek aur Sunni Sahib thay unoon nay RasoolAllah sallallahu alayhi was'sallam kay ilm e ghayb ko Allah subhanahu wa ta'ala ka ilm e ghayb kay barabar tehraya aur bar bar samjaya aur Ulamah [i.e. Ala Hazrat, Mufti Ahmad Yar Khan] kee kutub kay reference deeyeh aur agay say janab nay jab kaha kay yeh logh Wahhabiyoon kay dar say RasoolAllah kay ilm ko Allah kay ilm say kam bata rahay hen, phir meh samaj gaya kay is ko sufiat ka bhoot leh dooba heh, phir meh nay us kee be takfir kee aur Sayyidi Taajush Sharia kee tasdeeq mojood heh is maslay meh. Us nay toba kee ya nahin is ka mujjay ilm nahin. Meray baee mujjay wazia tor per kehnay kee adat heh. Agar kissi waja say mujjay aap kay Sunni honay per shak hota ya aap kohi Ahle Sunnat kay aqahid kay khilaafkuch likhtay toh shahid kuch bura zann dil meh hota, jab aap nay kohi essee baat likhi nahin toh meh kesay soch sakta hoon kay aap Sunni nahin hen. Logoon ko Sunniat say kharij kernay ka kaam meh nay chor deeya heh. Agar kissi kay nazriyeh meh kohi ghalti ho joh Ahle Sunnat kay mowaqif kay khilaf ho toh islah kerta hoon Sunniyat say kharij nahin kerta. Yahan per meray baee meri islah be kertay rehtay hen, meh pehlay salam alayqum wr wb likha kerta thah magar apnay baee kee nasiyat aur tawajoh dilanay per meh nay chor ker poora salam alayqum wa rahmatullah wa barkaat likhna shoroon ker deeya. Meri ek ghalti per jis kee taraf meh mutowajoh be kabi nahin huwa agar meh Sunniat say kharij keeya jahoon toh phir meh kabi Sunni nahin thah aur nah ho sakta hoon. Yeh muhaal heh kay nazriati ghaltiyan mojood nah hoon. Misaal kay tor per joh biddat kee tareef meh istimal kerta hoon, woh Wahhabiyon wali heh abh kia meh Sunni nahin hoon? Jis bicharay ko ilm nahin woh toh mujjay kab ka Ahle Sunnat say Kharij ker chooka hoga. Magar alhamdulillah mera Wahhabiat/Deobandiat ka dushman hona hatta kay mera un kay qatl ka shar'an jaiz aur sawab samajna meray chand article say wazia heh. Aur meri writtings meh un kay nazriat ka radd is bat ka saboot heh kay biddat kee tareef wahhabiyoon wali ho toh zeroori nahin banda Wahhabi heh. Meray kissay khatam honay walay nahin. Is leyeh meh is'see per khatam kerta hoon. Bila waja baat lambi ker deeh, joh doh jumloom meh khatam hota thah us ko chaar paragraph bana deeya. Allah ta'ala aap jesay mukhlis Sunni baeeeyoon ko aur deen kee khidmat kernay kee tofeeq deh aur ham sab ko apnay Nabi kay Ummati honay kay sadkay bakshay, ameen.

Salam alayqum wa rahmatullah wa barakaat. Hazrat, aap nay joh likha sach aur darust likha magar aap kay likhay huway meh joh shaytaan nay ghalti daal deeh heh us ko point out kerna zeroori heh. Hamaray Nabi e kareem (sallallahu alayhi was'sallam) pedaish say pehlay be Nabi thay, peda huway toh be Nabi thay, ilaan e nabuwat kay baad be Nabi thay aur dunya say rukhsat ho janay kay baad be aap Nabi hen. Farq yeh heh kay pedaish kay baad aap nay ilaan e nabuwat nahin keeya thah keun kay hokam e illahi nahin thah. Ahadith meh ata heh kay hamaray Nabi us waqt Nabi thay jab Nabi Adam alayhis salam matti aur pani kay darmiyan thay. Quran meh aya heh kay hamaray Nabi us waqt Nabi thay jab Ambiyah alayhis salam kee arwah (roohen) jama kee gaheen aur un say Nabi e kareem sallallahu alayhi was'sallam kee nabuwat ka iqrar kerwaya gaya aur madad ka wada leeya gaya. Is pur fitan dawr meh ihtiyaat keren. Allah ta'ala aap kay ilm o amal meh barkat deh, ameen.