MuhammedAli

Intorduction: Ahli Bayt, literally means people of the house, but in termonolgy of Sharia, and Quran it means people of the house of Prophet Muhammed {sallalahu alayhi was'salam} Shia Rawafiz, as well Shia Tafzili-Rawafiz {i.e. Abdul Qadir Jilani and the party} are of the beleife that only the four, Honourable, Ali, Fatimah, Hassan, Hussain {radiallah tallah anhuma ajmaeen} as well as RasoolAllah {sallalahu alayhi was'salam} is reffered as Ahli Bayt in the Quran. Where as Ahle Sunnat Wal Jammat's aqeedah is that wives of RasoolAllah {sallalahu alayhi was'salam} are reffered as Ahli Bayt primarily in Quran al kareem, and RasoolAllah {sallalahu alayhi was'salam} used his ikthiyar {i.e. 'authority' bestowed by Allah subhana wa tallah} to initiate Hazrat; Ali, Fatimah, Imam; Hassan, Hussain, {radiallah tallah anhuma ajmaeen} into the honourable maqam of Ahli Bayt. Part One: Allah's Declared Ahli Bayt Are Wives Of RasoolAllah. Allah subhana wa tallah states in Quran al kareem: Surah Al Azaab {33} Verses: {32} "Consorts of the Prophet! Ye are not like any of the (other) women: if ye do fear (Allah), be not too complacent of speech, lest one in whose heart is a disease should be moved with desire: but speak ye a speech (that is) just. {33} And stay quietly in your houses, and make not a dazzling display, like that of the former Times of Ignorance; and establish regular Prayer, and give regular Charity; and obey Allah and His Messenger. And Allah only wishes to remove all abomination from you o people of the house, and to make you pure and spotless. {34} And recite what is rehearsed to you in your homes, of the Signs of Allah and His Wisdom: for Allah understands the finest mysteries and is well-acquainted (with them).” It should be apparent to those who read that the one's adressed in this verse are wives of RasoolAllah {sallalahu alayhi was'salam}, but for sake of detailed analysis I will explain these verses in their context. - Wives of RasoolAllah {sallalahu alayhi was'salam} are instructed: 'And stay quietly in your houses, ...' Since the wives of RasoolAllah {sallalahu alayhi was'salam} were instructed to stay home, and Allah {subhana wa tallah} knew that wives of RasoolAllah {sallalahu alayhi was'salam} will abide by the hokam of Allah {subhana wa tallah}, also women in general are the ones who stay at home, and are not permitted to go out unnessecrily. Their association with house, and their staying in house, was the reason for which they were addressed as ahli bayt in verse: 'And Allah only wishes to remove all abomination from you o people of the house {i.e. ahli bayt} ...' - Allah {subhana wa tallah} says: "O wives of the Prophet! Ye are not like any of the (other) women:", implication is that you are no more ordinary women you have been married to a Prophet, therefore your status is high. And due to their status Allah {subhana wa tallah} says to them:"if ye wives do fear ((Allah)), be not too complacent of speech ...", Allah {subhana wa tallah} instructs the wives of Prophet {sallalahu alayhi was'salam} that they should not be careless of the manner in which they converse with strangers, and Allah {subhana wa tallah} gives the reason for this; "... lest one in whose heart is a disease should be moved with desire: but speak ye wives in a speech (that is) just." and Allah {subhana wa tallah} gives reason why He wants the wives of RasoolAllah {sallalahu alayhi was'salam} to not too be complacent;"... Allah only wishes to remove all Ar'rijs{abomination} from you WIVES, o members of the Family, and to make you WIVES pure and spotless." Context reveals that ar'rijs is refference to a males whos character, piety, beleife is not worthy of consideration i.e. munafiqeen. And only one way of possiable contact with such filthy, dispickable people was possiable: "And recite what is rehearsed to you in your homes, of the Signs of Allah and His Wisdom ..." {waz'kurna, recite, teach, narrate,} that Prophet's {sallalahu alayhi was'salam} wives were teachers of Sahabah {radiallah tallah anh ajma'een}, and munafiqeen would have taken this oppurtunity to harm the holy, pious, pure reputation of Prophet's {sallalahu alayhi was'salam} wives. - "And stay quietly in your houses, and uncover { i.e. face, body, etc ...} not like the uncovering of Jahiliyah {Ignorance} ... " Allah {subhana wa tallah} instructs the wives of Prophet {sallalahu alayhi was'salam} that they should not un-cover their bodies like the people of Jahiliyah did. Note Jahiliyah is period prior to Islam in which strict rules of segregation for male and female was not in place, nor the polytheist women covered their bodies adequetly, rather they displayed their phisical ornamental parts of their body with pride. Then Allah {subhana wa tallah} commands these wives of Prophet {sallalahu alayhi was'salam}: "... and continue to perform regular Prayer, and give regular Charity; and obey Allah and His Messenger." And the reason for both set of commands is stated by Allah subhana wa tallah: "And Allah only wishes to remove all Ar'rijs from you members of the Family, and to make you pure and spotless." Ar'rijs in the context of the ayaat means impurities with in ones own self resulted because of not performing Salah, personel short commings, unlawful earnings, not living life according to Sunnah of Prophet {sallalahu alayhi was'salam}. In short everything which is haram, kuffr, comes into this meaning of ar'rijs and Allah {subhana wa tallah} wished to purify the wives of RasoolAllah {sallalahu alayhi was'salam} from all kuffr, shirk, haram, and make them pure, spotless. The above Tafsir in according to the context makes it abundatly clear that wives of RasoolAllah are the only ones being reffered directly by Allah {subhana wa tallah}, and no one apart from them is intended. Grametical Analysis: Any body who is familiar with the basics of Arabic grammar or grammar of any language will know that word 'and' {i.e. 'wa'} is used for two purposes: - 'and' Explainatory - 'and' Coordinating Conjunctive - 'and' Explainatory: To put it simply 'and' {i.e. explainatory} is some times used to explain, to clarify, to elaborate even further on something, and its used in meaning of, also, in addition to, as well as. Example would be 'Mango was sweet and {i.e. as well as} yellow.' - 'and' Coordinating Conjunctive: Serves to join two sentences togather without the need of full-stop, but in Arabic rules are slightly different, the full-stop can be inserted but the next sentence will begin with 'and', indicating the previous sentence and next sentence are linked. - Allah {subhana wa tallah} states: Surha Al Ahzab {33} Verse :32 "Ya Nisa'an Nabiyee las'tun'na qana hadim min'ni'saa'e e'nitta'qaytunna fala takhzahna bil'qauli fa yat'mallazi fi qalbihi maraduv wa qulna qau'lam maroofa. {33} Wa qarna fi biyuti'qunna wala tabar'ragna tabar'rujal jahiliyatil aula wa a'qim'nas salata wa a'tinaz zakata wa a'tihnallaha wa Rasooluh, in'nama yureedullahu liyuzhiba ankumur rijsa ahlal bayti wa yutah'hiraqum tathira. {34} Waz'qurna ma yutla fi biyuti'qunna min ayaatillahi wal hikmat, in'nallaha qana latifan khabira.” Verse 32 ends with: "wa qulna qau'lam maroofa" {"but speak ye {wives} a speech (that is) maroof [i.e. good, just]"} verse 33 begins with: "Wa'qarna fi biyuti'qunna" {And stay quietly in your houses} also . The verse 33 ends with: "wa'yutah'hiru qum tatheera" {"and to make you pure and spotless."} and verse 34 begins with: "wazqurna ma yutla fi biyuti'qunna"{"And recite what is rehearsed to you in your homes"} The above are example of how 'Wa' Coordinating Conjunctive is used to connect two sentences togather. This proves that verses 31, 32, 33, 34 all are connected with each other. The second usage type of 'Wa' explainatory is demonstrated by the usage: "maraduv wa qulna qau'lam" ... "Wa"la tabar'rajna, ... "Wa" a'qim nas'salata Wa a'teenaz zakata Wa a'tihnallhi Wa Rasoolih", ... "Wa yutah'heera qum tatheera" ... "min ayatillahi wal hikmat" , in addition to this, verse 35 is a classic example of such usage. The principle of Arabic grammar is that when "Wa" comes at the beginning of a sentence, it connects the previous sentence with it self. When "Wa" is used in the middle of sentence, then its used in the meaning of also, plus, as well as, in addition to. The conclusion derived is that the verses 32, 33, and 34 are inter connected with each other, and wives of RasoolAllah are the most definitely the reffered as Ahli Bayt in the Quran. Rawafiz & Their Objections: The Rawafiz attempt to reffute the above explainations by taking the verse 33 out of its context and argue due to the use of masculine plurals ankum {i.e. 'from you'}, and yuta'hiruqum {i.e. purify you} in the verse can not be reffering to the wives. The Rawafiz argue if verse 33, part of Tatheer was reffering to the wives the feminine pronoun an'kun'na {i.e. from you} would have been used. They argue that due to masculine plurals being used in ayaat Tatheer, it must reffer to male majority, and female minority otherwise the Quran would contradict the established rules of Arabic grammar, thus it would indicate error in Quran, and Allah is free from error. They nominate Hazrat Ali, Hazrat Hassan, Hazrat Hussain, {radiallah tallah anhuma ajma'een} in their male majority, and Hazrat Fatimah in minority to female/s. Before the point is directly adressed, khadam will explain that, some times the accuracy of grammar is ignored to convey a meaning. In Surah An Nisa {4} Verse 23, Allah {subhana wa tallah} states: "Hur'rimat Alayqum Umma'hatu'qum ..." {"prohibited unto you are your mothers ..."} and in Surah Noor {24} Verse 10: "Wa Lau'la faz'lullahi alayqum wa rahmatuh ..." {"If it were not for Allah's grace and mercy on you ..."}, are masculine words but used for females. And Surah Al Ahzaab verse 30:"... May'yaqnut minkun nallahi wa rasoolihi..." , minkum is used in verses 29, 31, again is masculine word used for females {i.e. wives of RasoolAllah}, and in Surah At-Tahrem {66} Verse 5 minqum has been used in general meaning, reffering to both females and males. Therefore to argue that grametically the use of masculine must be for males is wrong, neither are the rules of grammar violated due to use of masculine words for females, because Quran is the text book on which Arabic grammar is based, the book which establishes the rules for grammar and is source for Arabic grammar can not be wrong. The word ankumu masculine is used in: Surah Az-Zukhruf {43} Verse 5: "Shall We then take away the Message from you {i.e. ankum} and repel (you), for that ye are a people transgressing beyond bounds?" Ankumu, has been used in this verse to reffer to mix gender male and female, those people who had hardened their hearts from deen of Allah subhana wa tallah. The word yutahiruqum have been used in: Surah Al Maiddah {5} Verse 6: "O ye who believe! when ye prepare for prayer, wash your faces, and your hands (and arms) to the elbows; Rub your heads (with water); and (wash) your feet to the ankles. If ye are in a state of ceremonial impurity, bathe your whole body. But if ye are ill, or on a journey, or one of you cometh from offices of nature, or ye have been in contact with women, and ye find no water, then take for yourselves clean sand or earth, and rub therewith your faces and hands, Allah doth not wish to place you in a difficulty,but to make you clean, and to complete his favour to you, that ye may be grateful." Allah {subhana wa tallah} uses a masculine word "... yureedu Li'yutahiru qum, ..." to adress, male and female, to tell them that purpose of Tayamum is to purify them and complete his favour on them. Conclusion arrived is that Allah {subhana wa tallah} uses the masculine words while reffering to females, and this is not against the Arabic grammar rules, nor the use of masculine words denotes that adressed must be males, but on contrary Allah {subhana wa tallah} uses masculine words for females. Thus the argument based on grammar to deny the pure wives of Messenger of Allah {subhana wa tallah} their rightful maqam of Ahli Bayt, can not be supported with this argument, rather the masculine word usage compliments the context and supports their being Ahli Bayt because these masculine words have been used to reffer to females as well in other verses of Quran. Ahli Bayt Reffers To Women In Termonolgy Of Quran: Allah {subhana wa tallah} narrates the story of Musa {alayhis salam}: - Surah Al Qasas {28} Verses 10: "But there came to be a void in the heart of the mother of Moses: She was going almost to disclose his (case), had We not strengthened her heart (with faith), so that she might remain a (firm) believer. {11} And she said to the sister of (Moses), "Follow him" so she (the sister) watched him in the character of a stranger. And they knew not. {12} And we ordained that he refused at first, until (His sister came up and) said: "Shall I point out to you the {AHLE BAYT} people of a house that will nourish and bring him up for you and be sincerely attached to him?" {13} Thus did We restore him to his mother, that her eye might be comforted, that she might not grieve, and that she might know that the promise of Allah is true: but most of them do not understand. - Tafsir Ibn Abbas Verse 12: “(And We had before forbidden foster-mothers) the milk of foster-mothers (for him) for Moses, (so she said) the sister of Moses said to the entourage of Pharaoh: (Shall I show you a household who will rear him) Moses (for you and take care of him?) and she directed them to her mother.” The word ahli baytin in verse twelve has been used to reffer to mother of Musa {alayhis salam}, and the wives of RasoolAllah {sallalahu alayhi was'salam} are Ummahat ul Momineen {i.e. Mothers of pious beleivers}: Surah Al Ahzab {33} Verse 6: The Prophet is closer to the pious believers than their own selves, and his wives are their mothers. Blood-relations among each other have closer personal ties, in the Decree of Allah.” Therefore the natural conclusion derived is Surah Ahzab verse 33 also reffers to Ummahat Ul Momineen, the wives of RasoolAllah {sallalahu alayhi was'salam}. - Allah subhana wa tallah states: - Surah Hud {11} Verse 69: "And verily, there came Our Messengers [Angles] to Ibraheem with glad tidings. They said: Salam, He answered, Salam and he hastened to entertain them with a roasted calf. {70} But when he saw their hands went not towards it (the meal), he felt some mistrust of them [Angles], and conceived a fear of them [Angles]. They said: "Fear not, we have been sent against the people of Lout (Lot)." {71} And his wife was standing (there), and she laughed. But We gave her glad tidings of Ishaque, and after him, of Yaqoob. {72} She said (in astonishment): "Woe unto me! Shall I bear a child while I am an old woman, and here is my husband, an old man? Verily! This is a strange thing!" {73} They said: "Do you wonder at the Decree of Allah? The Mercy of Allah and His Blessings be on you O the family {i.e. ahli bayti}. Surely, He is All-Praiseworthy, All-Glorious." Angles come to Ibrahim {alayhis salam}, and inform him in the presence of his wife Hajrah {alayhis salam}, that she will bare him two sons, Ishaaq {alayhis salam}, and Yaqoob {alayhis salam}. Knowing that she is too old to bare children she is surprised, and the angle address her directly and says: "... rehmatullahi wa barakatu'h alayqum ahli bayti inna'hu ..." {"The mercy of Allah, and his blessings be on you O ahli bayt ..."} Therefore Allah {subhana wa tallah} too is adressing the wives of RasoolAllah {sallalahu alayhi was'salam} in Surah Ahzab verse 33: "... in'nama yureedullahu liyuzhiba ankumur rijsa ahlal bayti wa yutah'hiraqum tathira..." {... verily Allah only wishes to remove all abomination from you ahli bayt {people of the house, and to make you pure and spotless …"}. Ahli Bayt In Light Of Hadith. There are numerous Ahadith which prove that wives of RasoolAllah {salalahu alayhi was'salam} are reffered as ahli bayt in Quran, and the verse was revealed concerning the pious wives of RasoolAllah {sallalahu alayhi was'salam}. Ahadith In Commentaries Affirm Wives Are Part Of Ahli Bayt: Ibn Kathir in his Tafsir quotes: - Ibn Jarir recorded that `Ikrimah used to call out in the marketplace: "... Allah wishes only to remove Ar-Rijs from you, O members of the family, and to purify you with a thorough purification.”This was revealed solely concerning the wives of the Prophet.' - Ibn Abi Hatim recorded that Ibn Abbas said concerning the Ayah: “Allah wishes only to remove Ar-Rijs from you, O members of the family,..”It was revealed solely concerning the wives of the Prophet .'' `Ikrimah said: "Whoever disagrees with me that it was revealed solely concerning the wives of the Prophet , I am prepared to meet with him and pray and invoke the curse of Allah upon those who are lying.' In Tafsir Asbab Un Nuzul, by Al Wahidi: - Abu Al-Qasim abd al-Rahman ibn Muhammad al-Sarraj informed us: Muhammad ibn Yaqub from al-Hasan ibn Ali ibn Affan from Abu Yahya al-Hamani from Salih ibn Musa al-Qurashi from Khusayf from Saad ibn Jubayr from Ibn Abbas who said: 'This verse was revealed about the wives of the Prophet {Allah bless him and give him peace}: “Allah wish is but to remove uncleanness far from you, O Folk of the Household, and cleanse you with a thorough cleansing”* - Aqil ibn Muhammad al-Jurjani informed us (through a verbal authorisation) from al-Mu fa ibn Zakariyya al-Qadi from Muhammad ibn Jarir from Ibn Humayd from Yahya ibn Wadih from al-Asbagh from Alqamah from Ikrimah who said, regarding the words of Allah, exalted is He: “Allah wish is but to remove uncleanness far from you, O Folk of the Household.”This verse was not revealed about whom you think it was revealed. Rather, it is about the wives of the Prophet, Allah bless him and give him peace. Ikrimah used to proclaim this in the marketplace.* * Note: 'from' inserted. The context of ayaat of purity makes it absolutely clear that it was specificly revealed for the wives of Prophet Muhammed {sallalahu alayhi was'salam}. And these Ahadith narrated by mufassireen are in accordance with the Quranic facts, hence the authenticity of these Ahadith might be challenged, but the content of these ahadith is in absolute accordance with Quran. If there were any defects in the isnaad of these ahadith, then these defects can not be used to discredit the matan {i.e. text} of the ahadith quoted. Prophet {sallalahu alayhi was'salam} Reffers To His Wives As Ahli Bayt: - Imam Bukhari {rahimullah alayhi tallah} in his Sahih narrates Hadith from Hazrat Anas {radiallah tallah anh} about the marriage of Hazrat Zainab bint Jahsh {radiallah tallah anha} to Prophet of Allah {sallalahu alayhi was'salam}. In this important Hadith it is stated that Prophet of Allah {sallalahu alayhi was'salam}: visited each of his and greeted them: * Sahih Bukhari , Book 60, Number 316: Narrated Anas: A banquet of bread and meat was held on the occasion of the marriage of the Prophet to Zainab bint Jahsh. I was sent to invite the people (to the banquet), and so the people started coming (in groups); They would eat and then leave. Another batch would come, eat and leave. So I kept on inviting the people till I found nobody to invite. Then I said, "O Allah's Prophet! I do not find anybody to invite." He said, "Carry away the remaining food." Then a batch of three persons stayed in the house chatting. The Prophet left and went towards the dwelling place of Aisha and said, "Peace and Allah's Mercy be on you, O the people of the house!" She replied, "Peace and the mercy of Allah be on you too. How did you find your wife? May Allah bless you. Then he went to the dwelling places of all his other wives and said to them the same as he said to Aisha and they said to him the same as Aisha had said to him. Then the Prophet returned and found a group of three persons still in the house chatting. The Prophet was a very shy person, so he went out (for the second time) and went towards the dwelling place of 'Aisha. I do not remember whether I informed him that the people have gone away. So he returned and as soon as he entered the gate, he drew the curtain between me and him, and then the Verse of Al-Hijab was revealed. * Sahih Muslim, Book 8, Number 3328: “Anas reported: ... I said: Aba Hamza, did Allah's Messenger (may peace be upon him) really fall down? He said: Yes, by Allah, he in fact fell down. Anas said: I also saw the wedding feast of Zainab, and he (the Holy Prophet) served bread and meat to the people, and made them eat to their heart's content, and he (the Holy Prophet) sent me to call people, and as he was free (from the ceremony) he stood up and I followed him. Two persons were left and they were busy in talking and did not get out (of the apartment). He (the Holy Prophet) then proceeded towards (the apartments of) his wives. He greeted with as-Salamu 'alaikum to every one of them and said: Members of the household { i.e. ahli bayt}, how are you? They said: Messenger of Allah, we are in good state 'How do you find your family? He would say: In good state. When he was free from (this work of exchanging greetings) he came back, and I also came back along with him. And as he reached the door, (he found) that the two men were still busy in talking. And when they saw him having returned, they stood up and went out; ...” The greeting of Prophet of Allah {sallalahu alayhi was'salam} is worthy of note, he adressed all of his Hazrat Aysha {radiallah tallah anha} as well as rest of his wives with the greeting: "Peace and Allah's Mercy be on you, O the people of the house!" and they the wives whom he adressed as ahli bayt in turn replied to the Messenger of Allah {sallalahu alayhi was'salam} with the answer: "Peace and the mercy of Allah be on you too." Prophet {sallalahu alayhi was'salam} Reffered To Aysha {radiallah tallah anha} As Ahli Bayt: Abdullah bin Ubai bin Salul {may Allah disgrace him in aakhira} slandered the pious mother of momineen Hazrat Aysha As'Sadiqah {radiallah tallah anha} by accusing her of illicit act. After a thorough investigation, Messenger of Allah {subhana wa tallah} climbed the pulpit and asked the members of congregation: Sahih Bukhari, Book 60, Hadith 274: “Narrated Aisha: … By Allah Who has sent you with the truth, I have never seen anything regarding Aisha which I would blame her for except that she is a girl of immature age who sometimes sleeps and leaves the dough of her family unprotected so that the domestic goats come and eat it." So Allah's Apostle got up (and addressed) the people an asked for somebody who would take revenge on 'Abdullah bin Ubai bin Salul then. Allah's Apostle, while on the pulpit, said, "O Muslims! Who will help me against a man who has hurt me by slandering my family {i.e. ahli bayti}? By Allah, I know nothing except good about my family, and people have blamed a man of whom I know nothing except good, and he never used to visit my family except with me," Sad bin Muadh Al-Ansari got up and said, "O Allah's Apostle! By Allah, I will relieve you from him. If he be from the tribe of (Bani) Al-Aus, then I will chop his head off; and if he be from our brethren, the Khazraj, then you give us your order and we will obey it." On that, Sad bin ...” Sahih Bukhari, Book 48, Hadith 829: Narrated Aisha ... Did you ever see anything which roused your suspicions about her?' Buraira said, 'No, by Allah Who has sent you with the Truth, I have never seen in her anything faulty except that she is a girl of immature age, who sometimes sleeps and leaves the dough for the goats to eat.' On that day Allah's Apostle ascended the pulpit and requested that somebody support him in punishing 'Abdullah bin Ubai bin Salul. Allah's Apostle said, 'Who will support me to punish that person ('Abdullah bin Ubai bin Salul) who has hurt me by slandering the reputation of my family {i.e. ahli bayti}? By Allah, I know nothing about my family but good, and they have accused a person about whom I know nothing except good, and he never entered my house except in my company.' Sad bin Mu'adh got up and said, 'O Allah's Apostle! by Allah, I will relieve you from him. If that man is from the tribe of the Aus, then we will chop his head off, and if he is from our brothers, the Khazraj, then order us, and we will fulfill your order.' On that Sad bin 'Ubada, ...” Sahih Bukhari, Book 92, Hadith 462: “Narrated 'Aisha: After the slanderers had given a forged statement against her, Allah's Apostle called 'Ali bin Abi Talib and Usama bin Zaid when the Divine Inspiration was delayed. He wanted to ask them and consult them about the question of divorcing me. Usama gave his evidence that was based on what he knew about my innocence, but 'Ali said, "Allah has not put restrictions on you and there are many women other than her. Furthermore you may ask the slave girl who will tell you the truth." So the Prophet asked Barira (my salve girl), "Have you seen anything that may arouse your suspicion?" She replied, "I have not seen anything more than that she is a little girl who sleeps, leaving the dough of her family (unguarded) that the domestic goats come and eat it." Then the Prophet stood on the pulpit and said, "O Muslims! Who will help me against the man who has harmed me by slandering my wife {i.e. ahli bayt}?By Allah, I know nothing about my family except good." The narrator added: Then the Prophet mentioned the innocence of 'Aisha.” Note that context of these Ahadith reveals that our beloved Prophet of Allah {sallalahu alayhi was'salam} was investigating about Umm Ul Momineen Hazrat Aysha {radiallah tallah anha}, and in this context he reffered to her as Ahli Bayt. The narrator made it clear in Hadith of Bukhari that by ahli bayt our beloved Prophet of Allah {sallalahu alayhi was'salam} meant: “… Then the Prophet mentioned the innocence of 'Aisha.” Hazrat Aysha {radiallah tallah anha} Reffers Of Wives As Ahli Bayt: Nabidh a fruit beverage which was commonly made from dates, grapes, raisin, and Sunan Abu Dawood records Hadith narrated from Hazrat Abu Huraira {radiallah tallah anh} in which he made Nabidh from a pumpkin. Nabidh is forbidden because it has intoxicating effect depending on how long it has been left to ferment. Our beloved Prophet {sallalahu alayhi was'salam} prohibited his wives from making it: * Sahih Muslim, Book 23, Hadith 4918: “Ibrahim reported: I said to Aswad if he had asked the Mother of the Believers (in which utensils) he (the Holy Prophet) disapproved the preparation of Nabidh. He (Aswad) said: Yes. I said: Mother of the Believers, inform me about the utensils in which) Allah's Apostle forbade to prepare Nabidh. She (Hadrat 'A'isha) said: He forbade us, the members of his family {i.e. ahli bayt}, to prepare Nabidh in gourd, or varnished jar. I said to him: Do you remember green pitcher, and pitcher? He said: I narrated to you what I have heard; should I narrate to you which I did not hear?” Hazrat Aysha As'Sadiqah {radiallah tallah anha} reffers to the wives of Rasoolallah {sallalahu alayhi was'salam} as well as her own self as ahli bayt in the above Hadith. Prophets Wives In Salawat {Darood Shareef}: Prophet of Allah {sallalahu alayhi was'salam} taught the fallowing darood shareef to Sahabi: * Sahih Muslim, Book 4, Number 804: Ibn Abi Laila reported: Ka'b b. 'Ujra met me and said: Should I not offer you a present (and added): The Messenger of Allah (may peace be upon him) came to us and we said: We have learnt how to invoke peace upon you; (kindly tell us) how we should bless you. He (the Holy Prophet) said: Say: "O Allah: bless Muhammad and his family { i.e. A'ale} as Thou didst bless the family of Ibrahim. Verily Thou art Praiseworthy and Glorious, O Allah." * Sahih Muslim, Book 4, Number 807: Abu Humaid as-Sa'idi reported: They (the Companions of the Holy Prophet) said: Apostle of Allah, how should we bless you? He (the Holy Prophet) observed: Say:" O Allah! bless Muhammad, his wives and his offspring as Thou didst bless Ibrahim, and grant favours to Muhammad, and his wives and his offspring as Thou didst grant favours to the family of Ibrahim; Thou art Praiseworthy and Glorious." The second Hadith makes explicit mention of wives of Rasoolallah {sallalahu alayhi was'salam}, his offsprings, and then ends with: “... as thou didst grant favours to the family of Ibrahim; ...” indicating that wives, and offsprings of Prophet {sallalahu alayhi was'salam} are A'ale {i.e. family} of Prophet Muhammed {sallalahu alayhi was'salam}. Note being part of ahle bayt, and A'ale e Muhammed means one and the same. Zaid Bin Arqam {radiallah tallah anh} Wives Are Part Of Ahli Bayt: Hazrat Zaid bin Arqam {radiallah tallah anh} was questioned about who ahli bayt are: Sahih Muslim Book 31, Number 5920: "... Now to our purpose. O people, I am a human being. I am about to receive a messenger (the angel of death) from my Lord and I, in response to Allah's call, (would bid good-bye to you), but I am leaving among you two weighty things: the one being the Book of Allah in which there is right guidance and light, so hold fast to the Book of Allah and adhere to it. He exhorted (us) (to hold fast) to the Book of Allah and then said: The second are the members of my household I remind you (of your duties) to the members of my family. He (Husain) said to Zaid: Who are the members of his household? Aren't his wives the members of his family? Thereupon he said: His wives are the members of his family (but here) the members of his family are those for whom acceptance of Zakat is forbidden. And he said: Who are they? Thereupon he said: 'Ali and the offspring of 'Ali, 'Aqil and the offspring of 'Aqil and the offspring of Ja'far and the offspring of 'Abbas. Husain said: These are those for whom the acceptance of Zakat is forbidden. Zaid said: Yes.” * Sunan Thirmidi, Volume 6, Chapter 31, Hadith No. 3788: "Zaid bin Arqam narrated that Muhammed said: "Indeed, I am leaving among you, that which if you hold fast to them, you shall not be misguided after me. One of then is greater than the other: (First is) The book of Allah is a rope extended from the sky to the earth, and (the second is) my family, the people of my house (ahlul bait), and they shall not split until they meet me at the hawd, so look at how you deal with them after me." * Sunan Thirmidi, Volume 6, Chapter 31, Hadith No. 3786: Jabir bin Abdullah said: "I saw the Messenger of Allah during his Hajj, on the Day of Arafah (on his last pilgramage). He was upon his camel Al-Qaswa, giving a Khutbah, so he said: O People! Indeed, I have left among you, that which if you hold fast to it, you shall not go astray: The Book of Allah (Quran) and my Family, the People of my House (Ahlul-Bait). - He is told that wives of Rasoolallah {sallalahu alayhi was'salam} are ahli bayt, but not the ahli bayt reffered in the fallowing narration of Prophet {sallalahu alayhi was'salam}: "The second are the members of my household I remind you (of your duties) to the members of my family." The ones reffered in that are on whom the zakat is forbidden, i.e. Hazrat Ali radiallah tallah anh and his progeny, and Hazrat, Aqil, Ja'far, Abbas, {radiallah tallah anhuma ajmaeen} and their offsprings. As far as the Sahih Muslim's affirmation of Prophet's {sallalahu alayhi was'salam} wives, and Hazrat Ali, Aqil, Ja'far, Abbas, {radiallah tallah anhuma ajmaeen} and their familys being part of Ahli bayt, the Hadith is reliable, and trust worthy. The commentary that only Hazrat Ali, Aqil, Ja'far, Abbas, and their familys {radiallah tallah anhuma ajmaeen} are only intended by the hadith of Prophet Muhammed {sallalahu alayhi was'salam} in: "The second are the members of my household." is contradicting Quran, when the commentary is seen in light of ahadith from Tirmadhi Shareef. The Ahadith of Tirmadhi Shareef make connection between adhering to Quran, Ahli Bayt, and how the Muslims deal with the ahli bayt and give them their due respect, fullfil their rights duties toward ahli bayt after RasoolAllah {sallalahu alayhi was'salam} enters heavenly resting place. Where as if commentary of Hazrat Zaid Bin Arqam {radiallah tallah anh} is accepted as valid, it means that Muslims are under no obligation to adhere to the teachings of Sunnah of Prophet (sallalahu alayhi was'salam) which are passed to wives of RasoolAllah {sallalahu alayhi was'salam}, nor do the Muslims have any obligation to respect, honour the Ummahat Ul Momineen. - Quranic verse 34: “Waz'qurna ma yutla fi biyuti'qunna min ayaatillahi wal hikmat, ..." {“And recite what is rehearsed to you in your homes of the Signs of Allah and His Wisdom: ...”} because in context of: "... in your homes of the Signs of Allah”waz'qurna means rememberance of Allah {subhana wa tallah} and aakhira by reciting the ayaat of Quran as Tilawah. In the context of: "... and His Wisdom {i.e. fiqh} ..." it means narrating the fiqh, ahadith related to women issues, because the wives of RasoolAllah {sallalahu alayhi was'salam} were sole custodians of knowledge which reveals how a husband, and wife should live, and what they should engage in, and what not. Therefore this verse instructs them to disseminate the knowledge which they learn in their houses, the hikmah, the Prophetic wisdom, the fiqh, and Hadith related to issues of wife and husband, which only the wives of RasoolAllah {sallalahu alayhi was'salam} would know due to the privacy of the matters. Wives of RasoolAllah {sallalahu alayhi was'salam} are ahli bayt. The reminder of Prophet of Allah {sallalahu alayhi was'salam} about the rights, duties which a Muslim must fullfil toward ahli bayt also reffers to them, meaning we must honour, love, respect Ummahat Ul Momineen: Surah Ash'Shura {42} Verse 23: "Say: No reward do I ask of you for this except the love of those near of kin." - And wives of RasoolAllah (sallalahu alayhi was'salam) are reffered in hadith in which Messenger of Allah {sallalahu alayhi was'salam} stated: "... I have left among you, that which if you hold fast to it, you shall not go astray: The Book of Allah (Quran) and my Family, the People of my House (Ahlul-Bait)." They the wives of beloved Messenger (sallalahu alayhi was'salam) are instructed to disseminate the prophetic knowledge which they learnt from Messenger of Allah {sallalahu alayhi was'salam}, this knolwedge is essential to fiqh. Therefore the commentary on this part of hadith: “... I am leaving among you two weighty things: the one being the Book of Allah in which there is right guidance and light, so hold fast to the Book of Allah and adhere to it. He exhorted (us) (to hold fast) to the Book of Allah and then said: The second are the members of my household I remind you (of your duties) to the members of my family.” attributed to Zahid bin Arqam (radiallah ta'ala anh) in words: “... (but here) the members of his family are those for whom acceptance of Zakat is forbidden.” is partly invalid, due to it excluding wives of beloved Messenger (sallalahu alayhi was'salam) from being fallowed has source of knowledge, and guidance. To state it clearly, the aspect of commentary which implies that the wives of RasoolAllah (sallalahu alayhi was'salam) are excluded from: "... I have left among you, that which if you hold fast to it, you shall not go astray: The Book of Allah (Quran) and my Family, the People of my House (Ahlul-Bait)." Note, that aspect of commentary which forbids zakat for the mentioned people its valid. Holding fast to the Quran, the Sunnah of RasoolAllah {sallalahu alayhi was'salam} and Ahli Bayt is essential for guidance. The knowledge which 'ahli bayt the wives of RasoolAllah' {sallalahu alayhi was'salam}, 'ahli bayt family of Hazrat', Ali, Abbas, Ja'far, Aqil {radiallah tallah anhuma ajma'een} have amassed is essential for right guidance. And the exhortation of beloved Prophet (sallalahu alayhi was'salam) to hold the ahli bayt includes the wives of RasoolAllah {sallalahu alayhi was'salam}, and the knowledge of deen which they disseminate, and this is affirmed by Quran al qareem. Conclusion: Prophet Muhammed {sallalahu alayhi was'salam} stated, Quran contains right guidance, and light, and who so ever adheres to it, and holds fast to it, he is upon right guidance, and who so ever leaves Quran and will be lead astray by shaytaan: * Sahih Muslim, Book 31, Number 5922: This hadith has been transmitted on the authority of Abu Hayyan but with this addition: "The Book of Allah contains right guidance, the light, and whoever adheres to it and holds it fast, he is upon right guidance and whosoever deviates from it goes astray. Therefore the right guidance, path of light, the sirat al mustaqeem {i.e. straight path} is that wives of RasoolAllah {sallalahu alayhi was'salam} are ahli bayt primarily. The verse of Tatheer was revealed about them primarily, to which the context bares witness to. And who so ever beleives the verse of Tat'heer were not revealed wives of RasoolAllah {sallalahu alayhi was'salam} but beleives they are part of ahli bayt of Prophet {sallalahu alayhi was'salam} such a person has gone astray {i.e. Biddah Sai'yah Zindiqiyah}, with regards to those who disbeleive in wives of RasoolAllah {sallalahu alayhi was'salam} being part of the ahli bayt they are upon kuffr {i.e. Biddah Sai'yah Kuffria}. Once the exhortion from Quran is made to them fallowed by authentic Sunnah, and they do not repent, and still reffuse to believe wives of blessed Prophet {sallalahu alayhi was'salam} are part of his ahli bayt then it would be legitimate to consider such a person as Kaffir. Wama Alayna Ilal Balagh Ul Mubeen. Muhammed Ali Razvi

Jami Al Tirmidhi, Volume 2, Bab 635, Hadith 1721: "Narrated by Umar ibn Abi Salama {radiallah tallah anha}, Muhammad's {sallalahu alayhi was'salam} adopted son, who said "The verse, 'Allah only wants to remove uncleanness far from you, O people of Ahlul-Bait, and purify you a thorough purifying ..." was revealed in the house of Umm Salamah. Then Muhammad {sallalahu alayhi was'salam} called Fatima, Hasan, Husain and Ali, covered them with a cover and said: 'O Allah! This is my household, so remove uncleanness from them and purify them a thorough purifying. Umm Salamah {radiallah tallah anha} said: 'Am I with them, O Messenger of Allah {sallalahu alayhi was'salam}?' He said: You are at your place. You are all right." [Urdu Translation Refference] The Rawafiz as well as Tafzili-Rawafiz use the hadith of Kisa {i.e. cloak} to argue; Prophet of Allah {subhana wa tallah} made practical Tafsir of the ayaat, and demonstrated who ahli bayt are, and did not state Hazrat Umm Salamah {radiallah tallah anha} is part of his ahli bayt nor allowed her to enter the cloak while he was making dua for Hazrat; Ali, Fatimah, Hassan, Hussain {radiallah tallah anhuma ajma'een}. And on the basis of this they conclude that Hazrat Umm Salamah {radiallah tallah anha} as well as rest of the wives of RasoolAllah are not part of ahli bayt of Prophet Muhammed {sallalahu alayhi was'salam}. This claim of the Rawafiz is easily reffuted because we have sahih narrations from Hazrat Umm Salamah {radiallah tallah anha} which make clear what Prophet {sallalahu alayhi was'salam} meant by saying: “You are at your place {i.e. of ahli bayt}. You are all right." Imam Bayhaqi {rahimullah alayhi tallah} narrates a sahih hadith in Sunan Al Qubra {also known as Sunan Bayhaqi}: * Sunan Imam Bayhaqi, Volume 2, Page 150: “Umm Salmah said: In my House it was revealed Allah intends only to remove from you the impurity [of sin], O people of the [Prophet's] household, and to purify you with [extensive] purification. So the Prophet sent after Fatima, Ali, Hassan, Hussein and said: They are my ahlul Bayt and in another narration by Al Qadi and al Summy: They are my Ahel, She then said: O prophet of Allah! Arn't I from ahlul bayt? He said: inshallah yes.” * Mu'jam al-Kabeer, Volume 3, Chapter 54, Hadith 2663: “On authority of Wahb bin Abd Allah bin Zamah (this name is flipped from the previous chain), on authority of Umm Salamah that the Messenger of Allah {sallalahu alayhi was'salam} assembled Faatimah, Hasan, and Husayn, then brought them under his thawb, and said: Oh Allah, these are the people of my household Then Umm Salamah said: Oh Messenger of Allah, bring me in with them He said: Indeed you are from my household {i.e. ahlul bayt}.” It is recorded by Imam Ahmad Bin Hanbal {rahimullah alayhi tallah} in one sahih narration that Messenger of Allah {sallalahu alayhi was'salam} allowed Hazrat Umm Salamah {radiallah tallah anha} after the dua was completed: * Musnad Ahmad Bin Hanbal, Volume 6, Page 298: “... He asked her: Where is your cousin? She said: He is at home. He said: go and call him, and bring forth your sons. She (i.e. Um Salama) said: she came leading her sons each one of them, and Ali walking on their trail, until they entered upon the Messenger of Allah. He sat them on his lap {i.e Hasan & Husien}, and Ali sat on his right, and Fatima sat on his left. Umm Salama said: he pulled a cloak from under me, and then he wrapped it around them all, taking the edges of the Cloak by his left hand, and pointing with his right hand towards his Lord and said: “Allah, remove from them the Rijs, and purify them with a thorough purification three times. She said: I said: O Messenger of Allah, am I not from your Ahl? He said: Yes, indeed. He said: So enter the cloak. She said: So I entered after he completed his supplication to his cousin Ali, his sons, and his daughter Fatima.” And one can assume after the dua for Hazrat Ali's {radiallah tallah anh} family was completed, then after Hazrat Umm Salamah {radiallah tallah anha} Prophet of Allah {sallalahu alayhi was'salam} would have again made the dua for them, and her. From these three authentic narrations the meaning of Prophet's {sallalahu alayhi was'salam} statement: "You are at your place. You are all right." becomes clear; he meant that you are on the place, position of ahli bayt, and he also allowed her to enter the cloak, and made dua for her too. Wama Alayna Ilal Balaghul Mubeen. Muhammed Ali Razvi

Intorduction: There are four major categories of Ahli Bayt. One whom Allah subhana wa tallah declared as ahli bayt in the Quran, and the other whom Messenger of Allah {subhana wa tallah} declared as his ahli bayt by spreading the cloak on them then reciting the ayaat of Tatheer as the dua. The third on whom Messenger of Allah {sallalahu alayhi was'salam} did not place the cloak on but are considered as part of ahli bayt, they are Hazrat; Ja'far, Abbas' Aqil {radiallah tallah anhuma ajmaeen}, and the fourth and the ones in the lowest category the Ummat of RasoolAllah {sallalahu alayhi was'salam}. Ahli Bayt – Hazrat; Ali, Aqil, Ja'far, Abbas Zaid Bin Arqam {radiallah tallah anh} explicitly states that families of Hazrat; Ali, Aqil, Ja'far, and Abbas {radiallah tallah anhuma ajma'een} are from ahli bayt of Prophet Muhammed {sallalahu alayhi was'salam} as well as his wives: Sahih Muslim Book 31, Number 5920: "... Now to our purpose. O people, I am a human being. I am about to receive a messenger (the angel of death) from my Lord and I, in response to Allah's call, (would bid good-bye to you), but I am leaving among you two weighty things: the one being the Book of Allah in which there is right guidance and light, so hold fast to the Book of Allah and adhere to it. He exhorted (us) (to hold fast) to the Book of Allah and then said: The second are the members of my household I remind you (of your duties) to the members of my family. He (Husain) said to Zaid: Who are the members of his household? Aren't his wives the members of his family? Thereupon he said: His wives are the members of his family(but here) the members of his family are those for whom acceptance of Zakat is forbidden. And he said: Who are they? Thereupon he said: 'Ali and the offspring of 'Ali, 'Aqil and the offspring of 'Aqil and the offspring of Ja'far and the offspring of 'Abbas. Husain said: These are those for whom the acceptance of Zakat is forbidden. Zaid said: Yes.” Ahle Kisa - The people of cloak are the four companions of Prophet Muhammed {sallalahu alayhi was'salam} known as ahle kisa {i.e. people of cloak} are Hazrat, Ali, Fatimah, Hassan, Hussain {radiallah tallah anhuma ajma'een}, and the fifth person was Prophet Muhammed {sallalahu alayhi was'salam} who wrapped a cloak around them and himself, then recited the last part of ayaat tatheer {i.e. 33:33}: In'nama yureedullahu liyuzhiba ankumur rijsa ahlal bayti wa yutah'hiraqum tathira.” {And Allah only wishes to remove all abomination from you o people of the house, and to make you pure and spotless.} in order to initiate them into the honourable status of ahli bayt of Prophet Muhammed {sallalahu alayhi was'salam}. The fallowing Hadith bares testimony to this: * Sahih Muslim, Book 31, Hadith 5955: 'A'isha reported that Allah's Apostle {sallalahu alayhi was'salam} went out one norning wearing a striped cloak of the black camel's hair that there came Hasan b. 'Ali. He wrapped him under it, then came Husain and he wrapped him under it along with the other one (Hasan). Then came Fatima and he took her under it, then came 'Ali and he also took him under it and then said: Allah only desires to take away any uncleanliness from you, O people of the household, and purify you (thorough purifying). * Jami Al Tirmidhi, Volume 2, Chapter 415, Hadith 1134: Umar bin Abi Salamah who was brought up by the Prophet {sallalahu alayhi was'salam} narrates that when the verse, Allah only desires to keep away (all kinds of) impurity from you, O People of the house!(the Prophet's family) and to totally purify you, was revealed to the Holy Prophet {sallalahu alayhi was'salam} at the home of Umm Salamah, he called Fatimah, Hassan, and Husain and covered them with a cloak. Ali was behind him, the Holy Prophet also covered him under the same cloak and then said, Oh Allah! These are my ahl-ul-bait (People of the house so keep impurity away from them and totally purify them. [Urdu Translation Refference] * Mu'jam al-Kabeer, Volume 3, Chapter 54, Hadith 2662: Umar bin Abi Salamah who was brought up by the Prophet narrates that when the verse, Allah only desires to keep away (all kinds of) impurity from you, O people of the house!(the ProphetO family) and to totally purify you,was revealed to the Holy Prophet at the home of Umm Salama he called Fatimah, Hasan and Husain and covered them with a cloak. Ali was behind him, the Holy Prophet also covered him under the same cloak and then said, Oh Allah! These are my ahl-ul-bait (People of the house) so keep impurity away from them and totally purify them.” * Jami Al Tirmidhi, Volume 2, Chapter 635, Hadith 1721: "Narrated by Umar ibn Abi Salama {radiallah tallah anha}, Muhammad's {sallalahu alayhi was'salam} adopted son, who said "The verse, 'Allah only wants to remove uncleanness far from you, O people of Ahlul-Bait, and purify you a thorough purifying ..." was revealed in the house of Umm Salamah. Then Muhammad {sallalahu alayhi was'salam} called Fatima, Hasan, Husain and Ali, covered them with a cover and said: 'O Allah! This is my household, so remove uncleanness from them and purify them a thorough purifying. Umm Salamah {radiallah tallah anha} said: 'Am I with them, O Messenger of Allah {sallalahu alayhi was'salam}?' He said: You are at your place. You are all right." [Urdu Translation Refference] Another narration shows the Sunnah of our beloved Prophet {sallalahu alayhi was'salam}, that he exhorted the family of Hazrat Ali for six months to perform their Fajr prayers, and then recited ayaat of Tat'heer as supplication to Allah for them: * Jami Al Tirmidhi, Volume 2, Chapter 415, Hadith 1135: Ans bin Malik narrates that when the Holy Prophet used to come out for Fajr (dawn) prayer, as he passed the door of Fatimah, he used to say, O people of the house perform your prayerand then he used to recite the following verse from the Holy Quran: Allah only desires to keep away (all kinds of) impurity from you, O ?eople of the house (the Prophet? family) and to totally purify you. [Urdu Translation Refference] Ayat Of Tat'heer Asbab Un Nuzul. * Surah Al Ahzab {33} Verse 33: And Allah only wishes to remove all abomination from you, ye members of the family and to make you pure and spotless. There are two opinions regarding the cause of revelation for the verse of Tat'heer, and both opinions are equally valid. Wives Of RasoolAllah: - There is nothing in the context of the verse which indicates that Ahle Kisa are being reffered in the verse of purity. The context it is situated in is regarding wives of Messenger of Allah {sallalahu alayhi was'salam}, and first part of the verse of Tat'heer and last part are emphatically adressing wives of Messenger of Allah {sallalahu alayhi was'salam}. - In Quran al qareem, there is evidence that angles visited the house of Ibrahim {alayhis salam} the angles reffered to his wife as ahli bayt: Surah Hud {11} Verse 72: She said (in astonishment): "Woe unto me! Shall I bear a child while I am an old woman, and here is my husband, an old man? Verily! This is a strange thing!" {73} They said: "Do you wonder at the Decree of Allah? The Mercy of Allah and His Blessings be on you O the family {i.e. ahlal bayt}. Surely, He is All-Praiseworthy, All-Glorious." - Hazrat Umar Ibn Abi Salama {radiallah tallah anh} has reported that the verse of Quran was revealed in the house of Hazrat Umm Salamah {radiallah tallah anha}: * Jami Al Tirmidhi, Volume 2, Chapter 635, Hadith 1721: "Narrated by Umar ibn Abi Salama {radiallah tallah anha}, Muhammad's {sallalahu alayhi was'salam} adopted son, who said "The verse: 'Allah only wants to remove uncleanness far from you, O people of Ahlul-Bait, and purify you a thorough purifying ..." was revealed in the house of Umm Salamah.Then Muhammad {sallalahu alayhi was'salam} called Fatima, Hasan, Husain and Ali, covered ...” [Urdu Translation Refference] The place where the verse was revealed, the context of the verse, use of masucline pronouns for mix gender word yutahiru'qum {5:6}, an'kum {43:5}, and use of title ahlal bayt for the wife of Ibrahim {alayhis salam} add up to very strong proof that wives of RasoolAllah {sallalahu alayhi was'salam} were the cause of revelation. Ahle Kisa: - There are numerous defective narrations which state that it was revealed for the people of cloak as well: * Al Wahidi in Tafsir Asbab Al-Nuzul: Abu Muhammad ibn Hayyan> Ahmad ibn Amr ibn Abi Asim> Abu?-Rabial-Zahrani> Ammar ibn Muhammad> al-Thawri> Sufyan> Abul-Jahhaf> Atiyyah> Abu Sa'id [al-Khudri] who said regarding the verse (Allah wish is but to remove uncleanness far from you, O Folk of the Household : “It was revealed about five people: the Prophet, Allah bless him and give him peace, Ali, Fatimah, al-Hasan and al-Husayn, may Allah be well pleased with all of them. * Ibn Kathir in his Tafsir quotes: Ibn Abi Hatim recorded that Abu Jamilah said: "Al-Hasan bin `Ali, may Allah be pleased with them both, was appointed as Khalifah when `Ali was killed.'' He said: "While he was praying, a man leapt on him and stabbed him with a dagger.'' Husayn claimed that he heard that the one who stabbed him was a man from Banu Asad, and Al-Hasan, may Allah be pleased with him, was prostrating at the time. He said, "They claimed that he received the wound in his hip. He was ill as a result for many months, then he recovered. He ascended the Minbar and said: `O people of `Iraq! Have Taqwa of Allah concerning us, for we are your leaders and your guests, and we are members of the family (Ahl Al-Bayt) concerning whom Allah said: Allah wishes only to remove Ar-Rijs from you, O members of the family, and to purify you with a thorough purification.” He kept saying this until there was no one left in the Masjid who was not weeping and sobbing.'' Considering the Sahih Ahadith in which our beloved Prophet of Allah {sallalahu alayhi was'salam} initiated them into his ahli bayt, it is likely that ahle kisa were among those for whom the verse was revealed generally but not specificly. And certainly the grametical shift to use of masculine pronoun yutahiru'qum, an'kum strenthens this position that Allah {subhana wa tallah} intended the ahle kisa who are majority males to be part of ahli bayt but did not declare it emphatically. Leaving it upon His beloved Messenger {sallalahu alayhi was'salam} to declare for himself for whom the grametical shift was intorduced in the verse by Allah {subhana wa tallah}. Thus the weakness in isnaad of these ahadith, does not effect the matan, rather the action of Messenger of Allah {sallalahu alayhi was'salam} of initiating Hazrat Ali's {radiallah tallah anh} family into ahli bayt is proof that Allah s{subhana wa tallah} intended them to be part of ahli bayt of Prophet Muhammed {sallalahu alayhi was'salam}. Ayat Of Tat'heer & Continuity Of Lineage Of Prophet Muhammed. Before dealing with the verse of purity {i.e. tat'heer}, I would place the verse of Tat'heer in context which is neglected, and its implications ignored by the Ulamah. This part of article will be devided into two parts, the first part will lay the foundations for the part two, and part two will conclude the explaination in context of part one. Part One: Our beloved Messenger {sallalahu alayhi was'salam} was the last, finale, Prophet, and Rasool of Allah {subhana wa tallah}, therefore Allah {subhana wa tallah} did not bestow a son to Messenger of Allah {sallalahu alayhi was'salam}. Arabs of Jahiliyah took pride in their wealth, and amount of sons they had, so they the kuffar of Madinah as well as hypocrites, used this as an excuse to jibe our beloved Messenger of Allah {sallalahu alayhi was'salam}, and taunted him, saying that he will be forgotten because he does not have sons to carry on his lineage. Allah {subhana wa tallah} makes the profile of person {i.e. As Ibn Wa'il al Sahmi} who insulted Messenger of Allah {sallalahu alayhi was'salam}: * Surah Al Qalam {68} Verse 10: Heed not the type of despicable men,- ready with oaths, {11} A slanderer, going about with calumnies, {12} (Habitually) hindering (all) good, transgressing beyond bounds, deep in sin, {13} Violent (and cruel),- with all that, base-born,- {14} Because he possesses wealth and (numerous) sons. {15} When to him are rehearsed Our Signs, "Tales of the ancients", he cries! {16} Soon shall We brand (the beast) on the snout! Allah {subhana wa tallah} revealed about him: * Surah Al Kausar {108} Verse 3: For he who hateth thee, he will be cut off (from Future Hope). The Mufassireen have made clear why the verse was revealed about him: - Tafsir Ibn Abbas: (Lo! It is thy insulter) the one who despises you ([and not thou] who is without posterity) he will be without family, children, wealth or any goodness; he will not be mentioned after his death, i.e. al-'As Ibn Wa'il al-Sahmi, while you will be mentioned with every good. This is because, when his son 'Abdullah died, they said: Muhammad (pbuh) is without posterity” - Tafsir Al Jalalayn: Indeed it is your antagonist, your hater, who is the severed one, refraining from all [acts of] good, or the one whose line of offspring will be severed [by his not having any]: this was revealed regarding al-‘Āsī b. Wā’il, who called the Prophet (s) al-abtar, ‘the severed one’, when his son al-Qāsim died. The posterity of A's Ibn Al Wa'il was to be cut off, because he said Prophet of Allah {subhana wa tallah} was al abtar {i.e. man without posterity; male child to continue his lineage, name}, and the posterity, lineage, name of Prophet Muhammed {sallalahu alayhi was'salam} was to continue: * Surah Al Kausar {108} Verse 1: “To thee have We granted the kausar (of Abundance).” Kausar, is interpreted to mean Fount in paradise from which Messenger of Allah {sallalahu alayhi was'salam} will give the Ummati's to drink, and in the context of verse three al kausar also means children. Messenger of Allah {sallalahu alayhi was'salam} is father of his Ummah because his wives are our mothers: Surah Al Ahzab {33} Verse 6: The Prophet is closer to the Believers than their own selves, and his wives are their mothers. Blood-relations among each other have closer personal ties, in the Decree of Allah. Than (the brotherhood of) Believers and Muhajirs: nevertheless do ye what is just to your closest friends: such is the writing in the Decree (of Allah. We the Muslims are brothers and sisters in Ummah of RasoolAllah {sallalahu alayhi was'salam} because the blessed wives of our beloved Prophet {sallalahu alayhi was'salam} are our mothers. And due to the abundant of Ummati's the Messenger of Allah {sallalahu alayhi was'salam} is not al abtar {i.e. without posterity} but he is the father of entire Ummah, who is remembered by his Ummati-Children day and night, loved by his fallowers, and the momineen love him more then their own blood parents, children, wealth, etc. Part Two: The daughter when she gets married, the children she bares are connected to the nasb {i.e. lineage} of the father and not mother. Therefore our beloved Messenger {sallalahu alayhi was'salam} used Allah's {subhana wa tallah} given authority to initiate the people of cloak into his ahli bayt {i.e. people of house}. The posterity, the lineage, of Prophet Muhammed {sallalahu alayhi was'salam} was to be continued through Hazrat Fatimah {radiallah tallah anha} the daughter of Prophet of Allah {sallalahu alayhi was'salam}, Hazrat Ali {radiallah tallah anh}, and more specificly Imam Hassan {radiallah tallah anh}, and Imam Hussain {radiallah tallah anh}. In this context Allah {subhana wa tallah} states: Surah Al Ahzab {33} Verse 33: And Allah only wishes to remove all abomination from you, ye members of the family and to make you pure and spotless. So the initiation of people of the cloak into the people of house of Prophet Muhammed {sallalahu alayhi was'salam} was for the purpose of continuity of lineage, posterity, of Prophet Muhammed {sallalahu alayhi was'salam} as well as the obvious reason of purification. And Messenger of Allah {sallalahu alayhi was'salam} demonstrated how he saw Hazrat Ali's family, when the verse of mubailah was revealed: Surah Aale Imran {3} Verse 61: But whoever disputes with you in this matter after what has come to you of knowledge, then say: Come let us call our sons and your sons and our women and your women and our souls and your souls, then let us be earnest in prayer, and pray for the curse of Allah on the liars. Messenger of Allah {sallalahu alayhi was'salam} took Hazrat; Ali, Fatimah, Hassan, and Hussain {radiallah tallah anhuma ajma'een} to the mubailah. Hazrat; Ali, Hassan, Hussain {radiallah tallah anhuma ajma'een} were taken by RasoolAllah {sallalahu alayhi was'salam} as his sons. Son continues the lineage of the father, but in this case of Prophet Muhammed {sallalahu alayhi was'salam} exception to the common rule was made by Allah {subhana wa tallah}. The initiation of family of Hazrat Ali {radiallah tallah anh} as family of Prophet Muhammed was for the purpose of continouity of lineage, posterity of Prophet Muhammed {sallalahu alayhi was'salam} to continue via his daughter Hazrat Fatima {radiallah tallah anha} and her sons, Hazrat Hassan, Hussain {radiallah tallah anhuma ajma'een}. And to give Messenger of Allah {sallalahu alayhi was'salam} abundance of children in his Ummat, as well as continuity of lineage of Prophet Muhammed {sallalahu alayhi was'salam} via Hazrat Fatimah {radiallah tallah anha}: “To thee have We granted the kausar (of Abundance).” Conclusion: Ayat Of Tat'heer: “Allah wishes only to remove Ar-Rijs from you, O members of the family, and to purify you with a thorough purification.“ was revealed for wives of RasoolAllah (sallalahu alayhi was'salam) as well as the family of Hazrat Ali {radiallah tallah anh}. Apart from these members of Ahli Bayt of RasoolAllah (sallalahu alayhi was'salam) Hadhrat Aqil (radiallah ta'ala anh), Hadhrat Ja'far (radiallah ta'ala anh), beloved Prophet's (sallalahu alayhi was'salam) uncle Hadhrat Abbas (radiallah ta'ala anh) are also part of Ahli Bayt. The uniqueness of Hadhrat Ali (radiallah 'tala anh), and his family being part of Ahli Bayt of Prophet (sallalahu alayhi was'salam) is; Prophet Muhammed {sallalahu alayhi was'salam} purified them to a higher level because his lineage, posterity was to be contiued from Hadhrat Fatimah (radiallah ta'ala anha) and through Imam Hassan (radiallah ta'ala anh), Imam Hussain (radiallah ta'ala anh). Wama Alayna Ilal Balaghul Mubeen. Muhammed Ali Razvi

Meray baee bura mannanay kee baat nahin. Aap sunni hen toh mujjay kohi ihtiraaz nahin jawab denay meh. Zeroor jawab doon ga, magar meray baee jawab ko samajnay kay leyeh bee aap ko thora khud ilm chahyeh kissi mozoo per. Thora bunyadi ilm aap ko be hasil kerna chahyeh. Agar aap khud ilm hasil nahin keren gay balkay sawal per sawal sawal per sawal keren gay toh logh aap say tanq aa ker jawab nahin denh gay. Dosra agar aap ko ilm nahin toh phir aap ka imaan zaya honay ka andesha heh. Ham sunniyoon ka ilmi midaan meh bura haal keun heh us kee waja sirf yahi heh kay do char seekh letay hen aur baqi zeroori nahin samajtay kay ham be khud kuch seekhen. Hammeh Ahle Ilm Sunniyoon kee zeroorat heh aur aap meh josh o jazba heh toh is jazbay ko tareekay aur saleekay say istimal keren aur pehlay apnay aqahid seekhen. Meh khud WAHHABI aur DEOBANDI raha hoon, 8 saal taq, jahil mutliq thah is waja say gumra ho gaya. Apnay jazbay ko tareekay say istimal keren, har forum per aap lar nahin saktay, behtr tareeka yeh heh kay aap Quran aur hadith kay dalahil ko aur Ahle Sunnat kay mowaqif ko samjen aur phir tehqeeq keren aur apni tehqeeq likh ker ahle ilm hazrat ko pesh keren aur woh phir check ker denh aap ko. Insha'allah aista aista aap qabil ho jahen gay kay aap khud Ahle Sunnat kay mowaqif per tehqeeq ker saken gay. Meh kohi Aalim nahin hoon, Ulamah kee kitaben per ker masail per tehqeeq kerta hoon Quran o Hadith say. Hammeh muhaqiqeen, ahle tehqeeq kee zeroorat heh ahle behas o mubahisa kee nahin. Agar aap mehnat keren toh inshallah aap 3 saloon meh qabil ho jahen gay kay tehqeeq ker saken. Meray baee meh abhi 25 articles likh raha hoon, mukhtalif masail per aur koshish yeh heh kay apni maut say pehlay Ahle Sunnat kay aqahid o nazriyat ko tareeqeh aur saleeqeh say English zuban meh kitab kee shakal meh pesh keroon. Meh itna time devote nahin ker sakta kay tafseelan jawab likhoon. Aur agar aap thora is maslay per bunyadi ilm hasil ker lenh aur phir kissi mushkil per madad talb keren toh meray leyeh be easy hoga. Warna agar mujjay har point ka jawab dena pera toh meh sara time be-fizool behas meh guzar doon ga. Aap say guzarish heh meray baee joh kohi kehta heh kehnay denh. Aap khud seekhen aur Sunniyoon ko sikhahen. Ham behas ker kay kabi Wahhabiat ko khatam nahin ker saktay. Pehlay meh be behas kerta thah magar Wahhabi ek ko la jawab kero toh kia hasil hoga? Kia Sunni Wahhabi hona band ho jahen gay? Ya behas jeet ker Sunniyoon kay iman ko bacha saken gay? Ek kay ya do kay ya teen ka iman bachay ga forum per, magar joh forum per nahin joh net per nahin, joh aam sunni hen un ka kia hoga. Meri rahay yeh heh kay Maslak ka behtreen difa yeh heh kay Ahle Sunnat kay aqahid o nazriat ko Sunniyoon meh aam keeya jahay. Taleem ko pehlaya jahay jab ham Sunni maslak kee taleem aam kernay meh kamyab huway toh phir kissi sunni kay iman ko kharab honay ka chance kam heh. Aur jab Sunni maslk ki taleem aam huwi toh phir ham ko behas kerni chahyeh. Sunni Wahhabi ho rahay hen kuen kay har Wahhabi apnay mazhab kay baray meh janta heh aur tableegh kerta heh aur har sunni jahil mutlaq heh jis ko kuch ilm nahin balkay namaz pernay ka ilm nahin. Essee sorrat meh behas hammeh kohi faida nahin deh rahi, bas ham khush ho jatay hen kay ham nay ek Wahhabi ko hara deeya, chup kerwa deeya, seena tanda ho jata heh. Magar woh ham say baag ker jahil sunniyoon ko gumra kerta phirta heh. In logoon nay apni wahabiyat ko issee tera perwan charwaya heh apni wahabit kee taleem ko aam keeya aur phir har wahhabi mubaligh bana huwa heh apni wahhabiyt ka. hamaroon ko apni ka pata nahin dosroon ko kia tableegh keren gay. Sunniat ko bachana heh toh khud seekhen aur Sunniyoon ko sikhahen.

Part One: Do khaas nuqtay: - Ummat do qism kee heh, Ummat e Imaani aur Ummat e Arab o Isani, Arab o Insani meh woh hen joh iman nahin lahay. - Sunan Abu Dawood kee hadith ka tarjuma ghalat heh hadith meh baaz qabail ka zikr nahin balkay tarjuma yeh heh: "... hatta kay meri ummat kay qabail buttoon ki ibadat nahin kertay ..." Donoon ko agar malhooz rakha jahay toh phir wazia ho jata heh hadith ka mafoom: "... hatta kay meri ummat [yehni Ummat e Arabi][1] kay qabail buttoon ki ibadat nahin kertay ..." Hawa chalnay kay baad yeh hoga kay saray ahle imaan mar jahen gay, peechay secularist kaffir bachen gay jin kay pass shaytan ahay ga aur Shirk kee taraf bulahay ga aur woh Arab kaffir Shirk kerna shoron ho jahen gay: “... I heard Allah's Messenger (may peace be upon him) as saying: Only the wicked people would survive and they would be as careless as birds with the charactertistics of beasts. They would never appreciate the good nor condemn evil. Then the satan would come to them in human form and would say: Don't you respond? And they would say: What do you order us? And he would command them to worship the idols but, in spite of this, they would have abundance of sustenance and lead comfortable lives. Then the trumpet ...” [ref: Muslim B 41, H 7023] Part Two: Abh yeh ihtimal kay RasoolAllah nay sari Ummat e Insaani o Arab ka mushrik honay ka zikr keun nahin keeya sirf Araboon ka zikr keun keeya? Is ka jawab yeh heh kay joh Quran meh wazia heh us kay izhar kee zeroorat nahin aur Mushrikoon per qayamat ki tabahi bator e sazza Quran say sabat heh: “But Allah would not punish them while you [the Prophet Muhammed or the Muslims or Prophet Muhammed as well as Muslims] are among them, and Allah would not punish them while they seek forgiveness.” [Ref: 8:33] Aur Araboon ka khaas zikr is leyeh keeya keun kay woh misaal kay tor per deeya thah. Muhammed Ali Razavi Foot Note: - [1] Ummat e Arabi kee takhsees is leyeh kee keun kay hadith meh wazia ilfaaz say sabat heh kay jin kay mutaliq yeh farmaya gaya heh woh Arab hoon gay:'A'isha reported: I heard Allah's Messenger (may peace be upon him) as saying: The (system) of night and day would not end until the people have taken to the worship of Lat and 'Uzza. I said: Allah's Messenger, I think when Allah has revealed this verse: ..." [Ref: Muslim, B41, H6945] "Abu Huraira reported Allah's Messenger (may peace be upon him) as saying: The Last Hour would not come until the women of the tribe of Daus would be seen going round Dhi al-Khalasa (for worship) and Dhi al-Khalasa is a place in tabala, where there was a temple in which the people of the tribe of Daus used to worship the idol." [Ref: Muslim, B41, H6944]

Salam alayqum wr wb Pehlay aap apna mazhab seekh lenh phir Wahhabiyoon say behas kertay phiryeh ga. Joh Wahhabi aap say behas ker rahay hen un ko kahen kay forum per aa jahen aap ko un ka chamcha bannay kee zeroorat nahin phir meh khud un say deal ker loon ga. Alhamdulillah joh kuch likha heh tehqeeq ker kay Quran o aHadith ka mawazna ker kay likha heh. Insha'allah meri tehqeeq say agar kissi nay kohi ghalti nikali toh inshallah woh Sunni ahle ilm aur iman hoga. Wahhabi kay bas kee baat nahin kay meri tehqeeq per nuqs keray aur us ka nuqs sabat ho. Aap agar sunni hen aur mujjay yaqeen nahin kay aap Sunni hen. Aur agar aap Sunni hen toh phir joh bataya gaya heh woh keren yehni apna aqeedah seekhen. Apnay Sunni maslak kay baray meh ilm hasil keren. English meh khadam nay bot kuch likha huwa heh aap ussay peren zeroor magar us kay saath seekhen. Apnay mukhtalif articles say yeh mawad nikala heh shahid kuch abhi net per nah hoon. Yeh sab ek hee mozoo per hen. Quran say sabat heh kay qayamat kee joh tabahi barbadi hogi woh Mushrikoon per hogi: But Allah would not punish them while you are among them, and Allah would not punish them while they seek forgiveness.” [Ref: 8:33] Is ayaat kee mukhtasar see tafsir pesh kee heh insha'allah aynda moqa milla toh tafseelan English meh is per pura article likhoon ga. ----------- Mushrikeen of Makkah when they were warned of day destruction which would precede before the day of judgment by Prophet (sallalahu alayhi was'sallam) they said mockingly: “And when they said: "O Allah! If this is indeed the truth from You, then rain down stones on us from the sky or bring on us a painful torment.'' [Ref: 8:32] and Allah (subhana wa ta'ala) replies to them: “And they urge you to hasten the punishment. And if not for [the decree of] a specified term, punishment would have reached them. But it will surely come to them suddenly while they perceive not.” [Ref: 29:53] in another verse Allah (subhana wa ta'ala) states: “But Allah would not punish them while you [the Prophet Muhammed or the Muslims or Prophet Muhammed as well as Muslims] are among them, and Allah would not punish them while they seek forgiveness.” [Ref: 8:33] In the context of its revelation the verse means Allah (subhana wa ta'ala) will not punish the Mushrikeen as long as Prophet (sallalahu alayhi was) is amongst them. To punish them Allah (subhana wa ta'ala) gave the order of emigration to Madinah but eventually the Mushrikeen asked for forgiveness from Shirk and became Muslim. Another interpretation is Allah (subhana wa ta'ala) will not punish the Mushrikeen as whole until Prophet (sallalahu alayhi was'sallam) is alive because Prophet (sallalahu alayhi was'sallam) made dua to Allah (subhana wa ta'ala) to withhold the punishment from Mushrikeen. So if Prophet (sallalahu alayhi was'sallam) has passed away without converting the Mushrikeen Allah (subhana wa ta'ala) would have punished them collectively. Another interpretation is just as the Mushrikeen of Makkah mockingly demanded that destruction of world is brought about if Quran is from Allah (subhana wa ta'ala) and Prophet (sallallahu alayhi was'sallam) is true Prophet; in the similar fashion the Mushrikeen in aakhurz zama (i.e. near the end of times) would demand from Muslims the destruction of earth, and punishment of Allah (subhana wa ta'ala). Before Allah (subhana wa ta'ala) brings about what they demanded; Allah (subhana wa ta'ala) will take the life of believers who have mustard seed worth eman in their hearts and the gates of repentance will be closed therefore their seeking of forgiveness from Allah (subhana wa ta'ala) would not be accepted by Allah (subhana wa ta'ala). Then Allah (subhana wa ta'ala) will order the angles to fulfill what He has promised to the Mushrikeen of Makkah and Mushrikeen of Earth; the utter, absolute, annihilation of inhabitants of earth who mocked Allah (subhana wa ta'ala) and disbelieved in is Prophet, in his Guidance. In this last context the verse will mean: “But Allah would not punish them while you [THE MUSLIMS] are among them, and Allah would not punish them while they seek forgiveness.” [Ref: 8:33] ----------- The Refutation Satan Lost Hope Of Being Worshiped: Arabian peninsula being free of idol worship [up till a appointed time] is established from Prophet's (sallalahu alayhi was'sallam) statement:“... Verily, the Satan has lost all hopes that the worshipers would ever worship him in the peninsula of Arabia, ...." [Ref: Muslim, B39, H6752] and this interpretation has its backing from other ahadith of Prophet (sallalahu alayhi was'sallam) in which he is reported to have said; Arabs would not worship associated gods instead of Allah (subhana wa ta'ala): "... and by Allah, I am not afraid that you [the Arabs] will worship others besides Allah after me, but I am afraid that you will strive and struggle against each other over these treasures of the world." [Ref: Bukhari, B76, H590] and in another hadith Prophet (sallalahu alayhi was'sallam) states that people of Arabian peninsula will not associate a partner with Allah (subhana wa ta'ala): "...by Allah, I am not afraid concerning you that you [the Arabs] would associate anything (with Allah after me), but I am afraid that you would be vying with one another (for the possession of) the treasures of the earth." [Ref: Muslim, B30, H5688] Prophet (sallalahu alayhi was'sallam) is reported to have said: “... Verily, the Satan has lost all hopes that the worshipers would ever worship him in the peninsula of Arabia, ...." [Ref: Muslim, B39, H6752] and keeping in mind Satan worship in the language of Qur'an is idol worship; the intended meaning of Prophet (sallalahu alayhi was'sallam) was that there will be no idol worship in Arabian peninsula up til a appointed time.[36] After which there will be no Muslims on earth and the destruction, annihilation, obliteration preceding the day of judgment will be established on the Mushrikeen as a punishment which was promised by Allah (subhana wa ta'ala). Hence the accusations of Wahhabiyah that Ahlus Sunnah of Arabian peninsula had fallen into worship of others beside Allah (subhana wa ta'ala) is a falsehood. But the seed of discord, disunity, dissension, disagreement among Muslims of Arabia foretold by Prophet (sallalahu alayhi was'sallam) was planted successfully by shaytaan: “Verily, the Satan has lost all hopes that the worshipers would ever worship (him) in the peninsula of Arabia, but he (is hopeful) that he would sow the seed of dissension amongst them.” [Ref: Muslim, B39, H6752]. Note that the hadith states in simple words no idolatry, no worship of others beside Allah (subhana wa ta'ala) in peninsula of Arabia but he is hopeful of planting the seed of discord amongst Muslims.Considering the context of the hadith a specific meaning is that his discord, his disagreement which he plans to plant will be in relation to what he will unable to achieve. Meaning he will sow the seeds of takfir amongst the Muslims on the basis of Shirk; the first group to make takfir of Muslims (i.e. companions) with word 'Mushrik' was Khawarij. And over the time many manifestations of Khariji's have emerged with different names; Wahhabi heresy being one of them. They will continue to appear and make takfir of Muslims with their accusations of Shirk, Mushrik until the last hour. - [36] Readers might have noticed the takhsees of hadith and it is based on the fallowing basis. The Mushrikeen asked for punishment (i.e. azaab) therefore Allah (subhana wa ta'ala) states: “Say: "You think, if the punishment of Allah comes to you, whether suddenly or openly, will any be destroyed except those who do wrong?” [Ref: 6:47] It is a rhetorical question whose implications is that the punishment would be collective and it will not exclude anyone and Allah (subhana wa ta'ala) has stated: “But those who reject our signs,- them shall punishment touch, for that they ceased not from transgressing.” [Ref: 6:49] therefore the day of destruction, annihilation of earth will be established only upon the Mushrikeen because the Mushrikeen are the ones who had rejected the message of Allah (subhana wa ta'ala). To fulfill of only punishing the disbelievers Allah (subhana wa ta'ala) will send the musky fragrant wind and this wind will take the souls of believers and the remaining rabble will have to endure the destruction, affiliation of epic proportions. Note this interpretation is partly based on and fully supported by the fallowing ahadith“... A group of people from my Umma will continue to fight in obedience to the Command of Allah, remaining dominant over their enemies. Those who will oppose them shall not do them any harm. They will remain in this condition until the Hour overtakes them. (At this) 'Abdullah said: Yes. Then Allah will raise a wind which will be fragrant like musk and whose touch will be like the touch of silk; (but) it will cause the death of all (faithful) persons, not leaving behind a single person with an iota of faith in his heart. Then only the worst of men will remain to be overwhelmed by the Hour.” [Ref: Muslim, B20, H4721] 'A'isha reported: I heard Allah's Messenger (may peace be upon him) as saying: The (system) of night and day would not end until the people have taken to the worship of Lat and 'uzza. I said: Allah's Messenger, I think when Allah has revealed this verse: "He it is Who has sent His Messenger with right guidance, and true religion, so that He may cause it to prevail upon all religions, though the polytheists are averse (to it)." [ref:9:33] It implies that (this promise) is going to be fulfilled. Thereupon he (Allah's Apostle) said: It would happen as Allah would like. Then Allah would send the sweet fragrant air by which everyone who has even a mustard grain of faith in Him would die and those only would survive who would have no goodness in them. And they would revert to the religion of their forefathers.” [Ref: Muslim, B41, H6945] These ahadith make it clear that believers would die due to a musky fragrant wind which will be sent by Allah (subhana wa ta'ala) and the worst of people without any goodness will remain behind they will return to polytheistic religion which their ancestors had and will resort to worship of Lat and Uzza . These worst type of people will be ones upon whom the day of judgement will be established therefore up-till that time idolatry will not return in Arabian peninsula. There is no mention of Arabian peninsula being hub of grave worship, idol worship, tree worship, angle worship, Jinn worship, Wali-ullah worship, prior to blowing of the musky fragrant wind. ----------- Prophet of Allah (sallalahu alayhi was'sallam) foretold that near the end of time Allah (subhana wa ta'ala) will send a musky wind which will take the life of anyone who have iota, or mustard seed size faith in their heart the people left behind will revert to idolatry when shaytan will incite them to it: “... I heard Allah's Messenger (may peace be upon him) as saying: Only the wicked people would survive and they would be as careless as birds with the charactertistics of beasts. They would never appreciate the good nor condemn evil. Then the satan would come to them in human form and would say: Don't you respond? And they would say: What do you order us? And he would command them to worship the idols but, in spite of this, they would have abundance of sustenance and lead comfortable lives. Then the trumpet ...” [ref: Muslim B 41, H 7023] ----------- Shirk In Arabian Peninsula: It is recorded in a authentic hadith that Prophet (sallalahu alayhi was'salam) that those Muslims who have iota of faith in their hearts they will die when Allah (subhana wa ta'ala) will send a fragrant musky wind which will take the lives of all the believers. Those remaining will be the worst of people on earth, and it is on these people that Allah (subhana wa ta'ala) will establish day of judgement: Sahih Muslim, Book 20, Hadith 4721: “... A group of people from my Umma will continue to fight in obedience to the Command of Allah, remaining dominant over their enemies. Those who will oppose them shall not do them any harm. They will remain ill this condition until the Hour overtakes them. (At this) 'Abdullah said: Yes. Then Allah will raise a wind which will be fragrant like musk and whose touch will be like the touch of silk; (but) it will cause the death of all (faithful) persons, not leaving behind a single person with an iota of faith in his heart. Then only the worst of men will remain to be overwhelmed by the Hour.” Another hadith of Prophet (sallalahu alayhi was'salam) reveals that day of judgement will not be established until people revert back to worship of pre-Islamic idol-gods Lat, and Uzza: Sahih Muslim, Book 41, Hadith 6945: 'A'isha reported: I heard Allah's Messenger (may peace be upon him) as saying: The (system) of night and day would not end until the people have taken to the worship of Lat and 'uzza. I said: Allah's Messenger, I think when Allah has revealed this verse: "He it is Who has sent His Messenger with right guidance, and true religion, so that He may cause it to prevail upon all religions, though the polytheists are averse (to it)." [ref:9:33] It implies that (this promise) is going to be fulfilled. Thereupon he (Allah's Apostle) said: It would happen as Allah would like. Then Allah would send the sweet fragrant air by which everyone who has even a mustard grain of faith in Him would die and those only would survive who would have no goodness in them. And they would revert to the religion of their forefathers.” Ummul Momineen Aysha Sadeeqa (radiallah ta'ala anha) questioned Prophet (sallalahu alayhi was'sallam) after hearing this saying:“He it is Who has sent His Messenger with right guidance, and true religion, so that He may cause it to prevail upon all religions, though the polytheists are averse (to it)." It implies that (this promise) is going to be fulfilled.” upon hearing this from her Prophet (sallalahu alayhi was'salam) replied: “Then Allah would send the sweet fragrant air by which everyone who has even a mustard grain of faith in Him would die and those only would survive who would have no goodness in them.” This saying is same as above hadith where Prophet is reported to have said that worst people will be left behind: “Then only the worst of men will remain to be overwhelmed ...” The people remaining in Arabian peninsula will be worst for many reasons but one of those reasons is: “And they would revert to the religion of their forefathers.” and part of Arabs reverting to religion of fore-fathers is that: “The (system) of night and day would not end until the people have taken to the worship of Lat and 'uzza.” -----------

Salam alqym wr wb Meri behan kam say kam ek talaq waqia ho gae heh. Aap apni azwaji life kee tafseel [yehni aap ki olad heh ya nahin, aur aya kay aap nay asool e olad kay leyeh koshish kee heh ya nahin] kay saath Muftiyan e Kiram say fatwah lenh meri behan phir woh fesla denh gay kay kia ap ka azwaji rishta qaym heh ya khatam ho chuka. Muhammed Ali Razavi

Salam baee, meh nay joh likha heh is hadith say likha heh: 'A'isha reported: I heard Allah's Messenger (may peace be upon him) as saying: The (system) of night and day would not end until the people have taken to the worship of Lat and 'Uzza. I said: Allah's Messenger, I think when Allah has revealed this verse: "He it is Who has sent His Messenger with right guidance, and true religion, so that He may cause it to prevail upon all religions, though the polytheists are averse (to it)", it implies that is going to be fulfilled. Thereupon he (Allah's Apostle) said: It would happen as Allah would like. Then Allah would send the sweet fragrant air by which everyone who has even a mustard grain of faith in Him would die and those only would survive who would have no goodness in them. And they would revert to the religion of their forefathers." [Ref: Muslim, B41, H6945] Hadith meh wazia likha heh kay Lat aur Uzza kee ibadat sweet fragrant hawa chalnay kay baad hogi sara hadith peren. Zahir baat heh kay hawa chalnay kay baad joh baqi reh jahen gay woh kam say kam kaffir toh hoon gay. Aur arsa daraz kay baad shaytaan un ko warghala'hay ga aur woh be Mushrik ho jahen gay apnay baap dada kay mazhab kee taraf laut jahen gay, zahir baat heh is ka matlab yeh huwa kay Arab dor e Jahalat kay buttoon ko poojen gay aur india pakistan walay Seeta, Geeta, Rama, Snake god, cow god, waghera ko poojna shoroon ho jahen gay. Aur Hazoor nay baaz qabail ka zikr keeya heh kia aap samajtay hen kay RasoolAllah sallalahu alayhi was'sallam bethay logoon ko detail batatay rehtay, kon kon say qabil, country, shahir, muhallay, un kay baap dada walay Mushrik hoon gay. Kia aap chahtay kay saray dunya kay qabail ka zikr kertay logoon kay baap dada aur a geneology muhallay country sha'hir sab ka aap ko naam batatay jin meh joh joh butt poojen jahen gay aur phir un butoon kee tafseelan description detay, kis rang, shakal kis soorat meh hoga. Haqiqat yeh heh kay ek doh qabail ka naam misaal kay tor per leh deeya aur baqi logoon kay mutalliq yeh farmya: Then Allah would send the sweet fragrant air by which everyone who has even a mustard grain of faith in Him would die and those only would survive who would have no goodness in them. And they would revert to the religion of their forefathers."

Simple explaination: "Say: "Travel in the land and see what was the end of those before (you)! ..." [Ref: 30:42] “And most of them believe in Allah except that they attribute partners unto Him.” [Ref: 12:106] in other words: "... Most of them were Mushrikun." [Ref: 30:42] I hope this simple form of interpretation will help you. Muhammed Ali Razavi

Allah say dua heh kay Wahhabi kee abh maan mari ho aur woh be puray heart attack say, ameen.

I will re-write this article in near future and tidy up the arguments. I know its cluttery and bit messed up. You need to read the other articles on this subject first and then you will understand this one. There are altogathr about 6 articles related to this and all have been posted.

Meh nay kahan per likha heh kay jab sab ahle iman mar jahen gay toh baaz qabail mushrikoon hoon gay, meh nay kissi jaga per yeh nahin likha. yaqeenan aap ko ghalti huwi pernay aur samajnay meh. Jab Allah tandi hawa behjay ga toh sab ahle iman mar jahen gay aur peechay joh bachen gay kaffir hoon gay joh bad meh mushrik ho jaen gay.

As-Salam alayqum wr wb Yeh ayaat zameen kay saray Mushrikoon kay mutaliq heh ahle imaan kay mutaliq nahin: “And most of them believe not in Allah except that they attribute partners unto Him.” [Ref: 12:106] keun kay ek aur ayaat meh Allah (subhanahu wa ta'ala) nay is kee wazahat farma dee heh: "Say: "Travel in the land and see what was the end of those before (you)! Most of them were Mushrikun." [Ref: 30:42] Yehni zameen meh aksariat Mushrikoon kee heh joh Allah (subhanahu wa ta'ala) per imaan latay toh hen magar Shirk kay saath. Yehni woh auroon ko buttoon ko Allah ka Shareek banatay hen jistera zamana e RasoolAllah (sallalahu alayhi was'sallam) kay logh Allah ko mantay toh thay magar Allah ko sirf ek khuda nahin mantay thay balkay aur buttoon ko be khuda mantay thay is leyeh un ka Allah ko manna Shirk kay saath thah. Kissi tafsir kee zeroorat nahin, in sha'allah yeh kafi hogi ahle batil o tafsir bir ra'i kernay walay shaytanoon kay batal ko sabat kernay kay leyeh.

Salam alayqum wr wb meray baee ayaat kee tafsir pesh ker doon ga. Magar kis zubaan meh chayeh,Urdu ya english meh.

Tafsir 6: Allah (subhanahu wa ta'ala) nay farmaya heh: “Bey shak tum jinnay pukartay ho Allah kay siwa, voh tumaray jesay banday hen, phir unnay pukaro toh chahyeh ke voh tummeh jawab den agar tum sachay ho.” [Ref: Surah 7 Ayat 194] Keun kay ayaat Mushrikoon kay wastay nazil huwi thee is leyeh khitab Mushrikoon ko heh aur Mushrik kesay banday hen aa'yeh Quran say maloom kertay hen: “Heh imaan walo! Mushrik to najs (paleed) hen so is saal kay bad masjid Harram kay nazdeeq na anay pahen aur agar tum tangdasti say dartay ho ...” [Ref: 9:28] Alhasil Mushirk najs, paleed, paleet, unclean, hen aur jin ko Mushrik pukartay hen toh unneh be Mushrikoon jesa kaha gaya heh toh matlab yeh nikla kay jin buttoon ko Mushrik pukartay thay voh be paleed, najs, paleet, unclean hen. Aur is tafseer kee tasdeeq Quran kee ek aur ayaat say jis meh Allah (subahanahu wa ta'ala) nay butoon ko najs, paleet, unclean, paleet farmaya heh: “Ye hamara hokam heh jo shakhs jin adab kee cheezoon ko khuda nay muqarar keeya heh, azmat rakhay to yeh khuda kay nazdeeq us kay haq meh behtr heh. Aur tumaray leye mawa-shee halal ker deeyeh gai hen siwai un kay joh tumeh par kar batahay jatay hen, to buttoon kee paleedi say bacho aur jhooti baat say parez kero.” [Ref: 22:30]

Salam alayqum wr wb Janab meray pass time nahin kay meh har zubaan meh apnay articles ka tarjuma kerta phiroon. Agar kohi ahle ilm heh toh ussay denh woh tarjuma ker deh ga. Agar kohi hadith joh is meh heh jissay aap Ahle Sunnat kay mowaqif kay khilaaf samajtay hen toh pesh ker denh meh us kee wazahat ker doon ga. Magar saray article ka jawab denay kay leyeh khadam kay pass time nahin.

Salam alayqum wr wb Yeh panch articles Wahhabiyoon kay taqriban har point ka jawab detay hen is mozoo per: - http://www.islamimehfil.com/topic/20965-prophets-entire-ummah-protected-from-shirk-or-his-immediate-fallowers/ - http://www.islamimehfil.com/topic/20964-rejionder-didwill-ummah-fall-into-shirk-worship-ghairullah/ - http://www.islamimehfil.com/topic/20963-muslims-will-not-fall-into-idolatry-in-arabia/ - http://www.islamimehfil.com/topic/20962-did-ummah-fall-into-shirk-and-worship-others-besides-allah/ - http://www.islamimehfil.com/topic/20961-explained-satan-lost-all-hopes-that-the-worshippers-would-ever-worship-him/ Aap khud be peren in panchoon ko aur Wahhabiyoon ko meri taraf say tohfa behij denh. Muhammed Ali Razavi

Introduction: The Wahhabi's accuse the Ahlus Sunnah Wal Jammah of committing Shirk Al Akbar. They distort various verses of Qur’an and numerous ahadith to misguide themselves as well as others who lend them a ear. When Sunni's explain to them that Shirk in Ummah of beloved Prophet (sallalahu alayhi was'sallam) is not possible because beloved Prophet (sallalahu alayhi was'sallam) has explicitly stated: “By Allah, I am not afraid that you will worship others besides Allah after me, but I am afraid that you will compete with each other for (the pleasures of) this world." They counter with argument this statement does not refer to Ummah as whole but to beloved Prophet's (sallalahu alayhi was'sallam) immediate followers.[1] Where as the position of Ahlus Sunnah is that this hadith is pertaining to Ummah as whole and not just immediate followers of beloved Prophet (sallalahu alayhi was'sallam). Witnessing Of Prophet (sallalahu alayhi was'sallam): Allah (subhana wa ta'ala) states that He has sent Messenger (sallalahu alayhi was'sallam) as a witness: "O Prophet! Truly We have sent thee as a Witness, a Bearer of Glad Tidings, and Warner." [Ref: 33:45] in another verse same is stated:"We have truly sent thee as a witness, as a bringer of Glad Tidings, and as a Warner:" [Ref: 48:8] Prophet (sallalahu alayhi was'sallam) is witness upon his entire Ummah:"Thus, have We made of you an Ummat (i.e. Um'matan) justly balanced, that ye might be witnesses over the people [of past Prophets], and the Messenger a witness over yourselves; …" [Ref:2:143] Hadith Of Beloved Prophet (sallalahu alayhi was'sallam): It has been reported that Prophet (sallalahu alayhi was'sallam) has reported to have said: "I am your predecessor before you, and I am a witness upon you, and I am looking at my Tank just now, and I have been given the keys of the treasures of the world (or the keys of the world). By Allah, I am not afraid that you will worship others besides Allah after me, but I am afraid that you will compete with each other for (the pleasures of) this world." [Ref: Bukhari, Book 59, Hadith 411] The statement: "I am your predecessor before you, ...” is in general meaning (i.e. that it refers to all of his Ummah) because Messenger (sallalahu alayhi was'sallam) is indeed a predecessor to majority of his immediate followers and will remain as a predecessor to all those who come till the day of judgment. And the statement: “... and I am a witness upon you, ...” has to be understood in general meaning (i.e. that it refers to all of Ummah) because Allah (subhana wa ta'ala) states: "Thus, have We made of you an Ummat (i.e. Um'matan) justly balanced, that ye might be witnesses over the people [of past Prophets], and the Messenger a witness over yourselves; …" [Ref:2:143] The statement: “... but I am afraid that you will compete with each other for (the pleasures of) this world." can also be understood in general meaning (i.e. that it refers to all of Ummah) because Prophet's (sallalahu alayhi was'sallam) some immediate followers maybe were competing in wordily gain or maybe none. But his later fallowers and current followers are striving hard in the worldily gain competition. Finally coming to the part: “By Allah, I am not afraid that you will worship others besides Allah after me,...” has to be understood in light of: "... I heard Allah's Apostle (may peace be upon him) as saying: Verily, the Satan has lost all hopes that the worshipers would ever worship {him} in the peninsula of Arabia, …"[2] because it means that in Arabia there will not be any Idol worship. Conclusion: Based on the fact that Prophet's (sallalahu alayhi was'sallam) said he has been given the ability to express vast meanings in few statements as well as on the fact that the statements: "I am your predecessor before you, ...”, “... and I am a witness upon you, ...”, and “... but I am afraid that you will compete with each other for (the pleasures of) this world." are equally referring to the entire Muslim Ummah. Hence we can conclude that entire Hadith is for Ummah as whole not just his immediate followers. Therefore the statement: “By Allah, I am not afraid that you [the entire Ummah] will worship others besides Allah after me, ..." refers to the entire Ummah of beloved Prophet (sallalahu alayhi was'sallam) meaning that entire Ummah will not worship besides Allah (subhana wa ta'ala). If the meaning of the statement is restricted in the light of: “Verily, the Satan has lost all hopes that the worshipers would ever worship {him} in the peninsula of Arabia, …"to mean: “By Allah, I am not afraid that you [Arabs] will worship others besides Allah after me, …" even then the this hadiths implications are pertaining for entire Ummah because the creed[3] of Ahlus Sunnah was dominant creed in Arabian peninsula before the advent of Wahhabism.[4] Undeniable evidence is Prophet (sallalahu alayhi was'sallam) is witness over all of his Ummah on day of judgment; therefore the witnessing he mentioned in the hadith was for all of the Ummah. Which leads to logical conclusion that if in one part of the hadith is pertaining to entire Ummah and thereafter no specific word is used which restricts its meaning to a particular group, era or time, then it can be deduced that all of it refers to same group (i.e. in this context Ummah as whole). Had the creed of Ahlus Sunnah be polytheistic then it would not have existed in Arabia, nor reigned supreme for centuries because Prophet had himself declared shaytaan will not be worshiped by which he meant idolatry will not be practiced in Arabia. Therefore a creed which exists in Arabian peninsula can not be polytheistic and if the creed of Ahlus Sunnah is not polytheistic in Arabian peninsula it can not be polytheistic any where else in the world. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi -------------- Footnotes: - [1] Wahhabis are restricting mutliq (i.e. general) text of hadith in muqayyid (i.e. specific) meaning. Their rejection of possibility of general meaning of text of hadith, in which the hadith would be pertaining to entire Ummah indicates their disbelief in the jawami al kalim nature of Prophet's (sallalahu alayhi was'sallam) speech. Also Ali Hassan Khan cited Imam Nawavi's (rahimullah alayhi ta'ala) Sharh Sahih Muslim, and Ibn Hajr's (rahimullah alayhi ta'ala) Fath ul Bari to support Wahhabi position. - [2] Ref: Muslim, Book 39, Hadith 6752 - In terminology of Qur’an idol worship is same as Satan worship: “(The Mushrikeen) leaving Him (i.e. Allah) call but upon (i.e. yad'una) goddesses: They call but upon Satan the persistent rebel!” [Ref: 4:117] in another verse Ahzar the uncle of Prophet Ibrahim (alayhis salam) is advised not to worship: "O my father! Worship not Satan: for Satan is a rebel against Ar'Rahman (i.e. Allah the most Gracious).” [Ref: 19:44] yet fact is that he took Idols as gods besides Allah (subhana wa ta'ala) and worshiped them. Therefore to warn him Ibrahim (alayhis salam) informs him that Ahzars idolatry is nothing but Satan worship. - [3] I have deliberately not specified any particular aspect of creed of Ahlus Sunnah in this article because there is not one aspect of aqeedah of Ahlus Sunnah which the Wahhabi's consider polytheistic. There are numerous issues on which the Wahhabi's make takfir of Ahlus Sunnah by calling them Mushrikeen. Just to give example of few issues, Wahhabi's say: 'Miladun'nabi is shirk.', 'Using of taweez is shirk.', 'Tawassul is shirk.', 'Istighasa is shirk.' , 'Kissing a grave is shirk.', 'Kissing Prophet's (sallalahu alayhi was'sallam) blessed grave is shirk.', 'Belief that dead can hear is shirk.' and the list goes on. The thumb rule is if a part of creed of Ahlus Sunnah is declared polytheistic by a Wahhabi and this belief was held by Ahlus Sunnah of Arabia then the error of Wahhabi is obvious. - [4] According to Sunni's who live in Saudi Arabia report that Ahlus Sunnah is still dominant creed in Arabia but due to oppressive Wahhabi regime the Sunni's are forced to conceal their religious affiliations.

My attention was directed toward a article by Wahhabi. In this article the author attempts to prove that Ummat has fallen into Shirk and the Muslims gone in past were guilty of idol worship, just as muslims are guilty of worshipping others beside Allah subhana wa tallah. The aim of this article would to be analyze the evidences quoted, and see if these Ahadith actually support his claims or not. The author Asim Ul Haq presents few evidences to substantiate for his claim, I would quote his evidence and his comment as whole and then proceed fruther from it. Quote: بسم الله الرحمن الرحيم Proof that Ummah will do Shirk Proof 1: "The Prophet (Peace be upon him) said,"Surely, you will follow the ways of those nations who were before you, in everything as one arrow resembles another, (i.e. just like them), so much so that even if they entered a hole of a sand-lizard, you would enter it." They said, "O Allaah’s Messenger! Do you mean to say that we will follow the Jews and the Christians?" He replied, "Whom else!" (By meaning the Jew and Christians)." * Bukhari, Book 56, Hadith 662 * Muslim,Narrated Abu Sa'id, r.a) Comment: Prediction of Prophet is completed and now people are following Previous people and doing shirk Author basis his argument on Qiyas {deduction}, and on issues of Aqeedah, Qiyas is not acceptable, especially when there are numerous Sahih Ahadith negating it. {Read First Post} Aqeedah has to be based on clear, explicit, Quranic verse or Hadith. - The fallowing of Jews and Christians is not in theological, and dogmatic, aqeedah issues. And this is proven by comperative analysis of how Western way of life, secular way of life has penetrated the Ummah. Jews beleive Ozair was son of Allah, Christians beleived Isa alayhis salam was son of Allah, and we Muslims beleive even when our situation is worst in history that Allah is One, without Mother, father, son, daughters. Christians made Isa alayhis salam, one of the three in trinity, we the Muslims even the least knowledgeable amongst us, still beleives in One'ness of Allah. Christians made Jesus god, yet Muslims have not made Prophet Muhammed sallalahu alayhi was'salam into god, son of god, or attributed any attribute which makes him in beleife of a Muslim partner with Allah. We in creed have not changed, the Jews, and Christians made their Prophets sons of gods, killed their prophets, made them gods, abused their prophets, etc ... We the Muslims have not fallowed them in theology, but we fallowed them in their secularisation, they get Ferrari, the Saudi fat Seikh wants one, Mercedi, the fat Seikh wants his made with gold. - Author assumed that Ummah of RasoolAllah sallalahu alayhi was'sallam will emulate even the aqeedah, creed, of Jews & Christians, where as in reality the emulation of Jews and Christians is only in non-dogmatic, non-aqeedah related issues, i.e, dress, eating, interests, behaviour, social thinking parterns, adoption of morals, and values of Christians and Jews, and abandonment of religion and adoption of secularism like Christians, and Jews have abandoned their pratical religious values, but only have kept intact their dogmatic, theological beleieves, and Muslims have stoped practicing Islam and are becoming secular, yet still have the correct fundamental aqeedah. Note Prophet said Muslims will fallow them step by step where ever they go we will fallow on, and Allah already told us: * Surah Al Baqarah {2} Verse 120: "Never will the Jews nor the Christians be pleased with you till you follow their Millat {nation's culture}. Say: "Verily, the Guidance of Allah that is the (only) Guidance. And if you were to follow their (Jews and Christians) desires after what you have received of Knowledge (i.e. the Qur'an), then you would have against Allah neither any Wali (protector or guardian) nor any helper." That Jews and Christians will not be happy with you until you join their Millat, their nations, share with them their collective acheivements, the verse uses singular Milla'ta, denoting collective acheivements of Yahood and Nasara, and they will only be satisfied when you, pleased with you when O Muslims you adopt their culture, their way of life, their national culture. And to please the Yahood, and the Nasara, and to show them that we the Muslims are sophisticated, educated, civilised, we have adopted their Millat {nations cultures}, and prophet already told us, that we will be so busy pleasing these people that we will fallow their Millat's blindly, they have pornographic films, and Arabs will have their own, their women would wear jeans, and so will the Arab, they will drink alchahol, and so will the Arabs, and the rest of the world, they have democracy, and so do we want democracy but not Sharia, we are not adopting their religions but adopting their culture, their Millat. And Prophet sallalahu alayhi was'salam made the Tafsir of the verse I quoted above to show how much we will busy our self in pleasing the Yahood and Nasara. - If the meaning of Hadith is understood that it reffers to Aqahid, meaning that Ummah of RasoolAllah will adopt the Aqahid of Yahood and Nasara as well. The result will be catastrophic for Ummah, this would imply that Ummah as whole has fallen into Shirk; Wahabi's, Salafi's, Khawarij's, Sufi's, Barelwi's, Deobandi's, Shia's, you name it and they are all included in its implications, hence the understanding of my not very learned friend is faulty, because Prophet said Sawad Al Azam, the great majority of Ummati's of RasoolAllah will always be on correct path of deen and thus we reach to natural conclusion they will be protected from Shirk. - A aqeedah for which there is no proof from Quran and Sunnah, and it is beleived that aqeedah is supported by Quran and Hadith, amounts of Biddah. And authors aqeedah that Ummah will commit Shirk has no evidence rather its Qiyas, analogy, hences its Biddah. Quote: Proof 2: Allah's Messenger (may peace be upon him) said: Allah's Messenger (may peace be upon him) said: The Last Hour would not come until the women of the tribe of Daus would be seen going round Dhi al-Khalasa (for worship) (Sahih muslim Chapter 15 : THE LAST HOUR WOULD NOT COME UNTIL THE WOMEN OF THE TRIBE OF DAUS WOULD GO ROUND DHI AL-KHALASA Book 41, Number 6944, Abu Huraira reported) The next evidence is quoted partially the reason wasnt obvious until I checked the refference. Here is the full refference from Sahih Muslim: * Sahih Muslim, Book 41, Hadith 6944: "Abu Huraira reported Allah's Messenger (may peace be upon him) as saying: The Last Hour would not come until the women of the tribe of Daus would be seen going round Dhi al-Khalasa (for worship) and Dhi al-Khalasa is a place in tabala, where there was a temple in which the people of the tribe of Daus used to worship the idol." * Sahih Muslim [Arabic only] Hadith 5167: "Abu Hurairah, may Allah be pleased with him, reported: Allah's Messenger (may peace be upon him) said: The Last Hour would not come until the women of the tribe of Daus would be seen going round Dhul-Khalasah, an idol that the tribe of Daus used to worship during the pre-Islamic era in the ." * Sahih Bukhari, Book 88, Hadith 232: "Narrated Abu Huraira: Allah's Apostle said, "The Hour will not be established till the buttocks of the women of the tribe of Daus move while going round Dhi-al-Khalasa." Dhi-al-Khalasa was the idol of the Daus tribe which they used to worship in the Pre Islamic Period of ignorance." Anyone will see Prophet no where mentions that these women will be Muslim, he sallalahu alayhi was'salam foretold a sign of day of judgement, and nothing in these two Ahadith indicates that the women involved in the worship of the Dhul Al Khalasa were Muslim, or are Muslims or will be Muslims. Infact all indications are that these women and their Idol worship will be revived prior to the day of judgement, and so far there is no sign of reviving of Idol worship, or signs of a temple being built, nor there is any chance of Saudi Wahabi goverment allowing the building of a temple, or allowing the Idol worship in their domain. Note that this hadith specificly reffers to just one tribe, we can not argue on the basis of this hadith alone, Ummah will fall into Shirk, rather its the tribe of Daws whos women will make Tawaf of their patron Idol, Dhul Al Khalasa. It should also be noted that, the prophecies are not fullfilled yet, hence one can not claim that Banu Daws are Mushrikeen presently, this prophecy will be fullfiled in distant future. Therefore we cannot use this Hadith and generalise it or to implicate the entire Ummah into Shirk of Banu Daws. Quote: Proof 3: Prophet Peace be upon him said: * Sunan Abu Dawood, Book 30, Number 4239: Narrated Thawban, ... will destroy another section, and a section will captivate another section. I am afraid about my community of those leaders who will lead astray. When the sword is used among my people, it will not be withdrawn from them till the Day of Resurrection, and the Last Hour will not come before the tribes of my people attach themselves to the polytheists and tribes of my people worship idols. There will be among my people thirty great liars each of them assertinf that he is (Allah's) prophet, whereas I am the Seal of the Prophets after whom (me) there will be no prophet; and a section of my people will continue to hold to the truth - (according to Ibn 'Isa's version: (will continue to dominate) - the agreed version goes: "and will not be injured by those who oppose them, till Allah's command comes." Comment: This is prediction of Prophet Peace be upon him: 1. the Last Hour will not come before the tribes of my people attach themselves to the polytheists 2. and tribes of my people worship idols. 3. There will be among my people thirty great liars each of them asserting that he is (Allah's) prophet, whereas I am the Seal of the Prophets after whom (me) there will be no prophet; and a section of my people will continue to hold to the truth (completed). Muslim Ummah will do shirk as Prophet (Peace be upon him) predicted. For detailed article on Ummah will do shirk and the hadith Where Prophet peace be upon him said You will not do shirk is for Sahaba see here an awesome article source: We have already analysed the Ahadith in which Banu Daws women will make tawaf of their Idol Dhul Al Khalasa near the end of time, and we know that this prophecy has not yet been fullfiled but will be fullfiled in future. And the Hadith: "... tribes of my people attach themselves to the polytheists and tribes of my people worship idols ..." as well as Hadith of worship of Dhul Al Khalasa are better explained by: * Sahih Muslim, Book 41, Number 6945: 'A'isha reported: I heard Allah's Messenger (may peace be upon him) as saying: The (system) of night and day would not end until the people have taken to the worship of Lat and 'Uzza. I said: Allah's Messenger, I think when Allah has revealed this verse: "He it is Who has sent His Messenger with right guidance, and true religion, so that He may cause it to prevail upon all religions, though the polytheists are averse (to it)", it implies that is going to be fulfilled. Thereupon he (Allah's Apostle) said: It would happen as Allah would like. Then Allah would send the sweet fragrant air by which everyone who has even a mustard grain of faith in Him would die and those only would survive who would have no goodness in them. And they would revert to the religion of their forefathers." This proves that people reverting to polytheism, worship of Al'lat, Uzza, and worship of Dhul Al Khalasah will be after a time, when Allah will send a sweet fragrant in air which will bring death on anyone who has Iman in their heart little as mustard seed, and those who would survive will be the worst of the people, and then Allah will establish the hour upon them. - This leads to the conlusion that Ummah of RasoolAllah sallalahu alayhi was'salam has not fallen into Shirk at present, but all the evidences presented fail to prove that Ummah at present or in near future will fall into Shirk. Rather it is definately, clearly established that once the Muslims die when Allah sends the sweet fragrant air, the remaining people will fall into Shirk, and revert to worship of Idols of pre-Islamic era. Therefore these Ahadith can not be used to label Muslims Mushrik or accuse Muslims of commiting Shirk, had their been possiability Ummah being involved in worship of others beside Allah prior to the sweet fragrant in the air Prophet would have prophecised and warned the Muslims about it. Infact Prophet already foretold that a man will accuse Muslims of Shirk {leader of Khawarij}: * Sahih Ibn Hibban: "Hudhaifa i.e. Ibn al Yaman said that the Prophet said: Verily, I fear about a man from you who will read the Qur'an so much that his face will become enlightened and he will come to personify Islam. This will continue until Allah desires. Then these things will be taken away from him when he will disregard them by putting them all behind his back and will attack his neighbor with the sword accusing him of Shirk. The Prophet was asked - which of the two will be deserving of such an accusation? - The attacker or the attacked? The Prophet replied - the attacker (the one accusing the other of Shirk)" * Tahqiq Nasir Albani, Volume 1, Page 200, Hadith 81 * Silsilat al-ahadith al-sahihah - Albani Volume 7-A, Page 605, Hadith 3201 Nasir Ud Din AlBani graded this Hadith as Hassan, so the charge of accusing Muslims of Shirk is of hertiage of the Khawarij, for they accused Ali radiallah tallah anh of commiting Shirk when he apointed Abu Musa Al Ashari radiallah tallah anh as arbitar between Muawiyah radiallah tallah anh and himself. - To remind the readers RasoolAllah sallalahu alayhi was'salam has stated that Ummah has whole will not be guilty of Shirk, the Ummah will not be involved in worship of others besides Allah, yet this unfortunate individual has attempted indirectly to prove that he sallalahu alayhi was'salam was wrong in his guarantee. He took oath by Allah that I do not fear Shirk from you {Shirk Al Akhbar} but fear that you will compete in building of tall buildings, and gathering of wealth. His statement that Ummah as whole will not practice Shirk means that Ummah will not fall into any category of Shirk of Al Akhbar, he went to the extent of informing his fallowers about the dangers of Minor Shirk, Shirk Ar'riya and how it effects the deeds, had he known that Ummah would fall into any major category of Shirk he would have stated so, and warned of of its dangers. RasoolAllah sallalahu alayhi was'salam wished that that his Ummah is unified, and strong, and anything which could hinders its unity, he warned and informed of it in advance, even informed that Ummah as whole will not fall into Shirk, yet a group from his Ummah, the inheritors of Khawarij tradition of Takfir of Muslims are doing their utmost to make Muslims into Mushrikeen. Woe to those who raise their voice above the voice of Messenger of Allah sallalahu alayhi was'salam, Allahs curse is on those who dispute with Messenger of Allah sallalahu alayhi was'salam when they have no knowledge, it would have been better had they beleived: * Sahih Bukhari,, Book 76, Number 590: "... and by Allah, I am not afraid that you will worship others besides Allah after me, but I am afraid that you will strive and struggle against each other over these treasures of the world." * Sahih Muslim, Book 030, Number 5688: "...by Allah, I am not afraid concerning you that you would associate anything (with Allah after me), but I am afraid that you would be vying with one another (for the possession of) the treasures of the earth." Wama Alayna Ilal Balagh Ul Mubeen Muhammed Sheraz Ali Razvi

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The Khawarij of our time are relentlessly accusing the Ahlus Sunnah Wal Jammah of commiting Shirk, worshipping the Idols, and graves. Where as in reality Messenger of Allah already foretold that great majority of his Ummah will be free from Shirk Al Akhbar, Shirk which nullifies one's Islam, but Ummat is not protected from Shirk e Asghar {Minor}. And the proponents of Khawariji tradition are busy labelling and declaring majority of the Ummah has Kaffir, by accusing them of Shirk Al Akhbar {Great}. Messenger of Allah foretold, that Ummat as whole, will not worship others beside Allah, or associate partners with Allah, in Allah's Zaat or Sifaat, but his fear is that Ummah will get involved in gathering of wealth: * Sahih Bukhari, Book 23, Number 428: "Narrated 'Uqba bin 'Amir: ... "I will pave the way for you as your predecessor and will be a witness on you. By Allah! I see my Fount (Kauthar) just now and I have been given the keys of all the treasures of the earth (or the keys of the earth). By Allah! I am not afraid that you will worship others along with Allah after my death, but I am afraid that you will fight with one another for the worldly things." * Sahih Bukhari, Book 56, Number 795: "Narrated 'Uqba bin 'Amr: The Prophet once came out and offered the funeral prayer for the martyrs of Uhud, ... By Allah, I am not afraid that you will worship others along with Allah, but I am afraid that you will envy and fight one another for worldly fortunes." * Sahih Bukhari, Book 59, Number 411: "Narrated Uqba: ... "I am your predecessor before you, and I am a witness upon you, and I am looking at my Tank just now, and I have been given the keys of the treasures of the world (or the keys of the world). By Allah, I am not afraid that you will worship others besides Allah after me, but I am afraid that you will compete with each other for (the pleasures of) this world." * Sahih Bukhari, Book 76, Number 434: "Narrated 'Uqba bin 'Amir: The Prophet went out and offered the funeral prayer for the martyrs of the (battle of) Uhud and then ascended the pulpit and said, ... By Allah! I am not afraid that after me you will worship others besides Allah, but I am afraid that you will start competing for (the pleasures of) this world." * Sahih Bukhari,, Book 76, Number 590: "... and by Allah, I am not afraid that you will worship others besides Allah after me, but I am afraid that you will strive and struggle against each other over these treasures of the world." * Sahih Muslim, Book 030, Number 5688: "...by Allah, I am not afraid concerning you that you would associate anything (with Allah after me), but I am afraid that you would be vying with one another (for the possession of) the treasures of the earth." * Sahih Muslim, Book 30, Hadith 5689: "Uqba b ... I am not afraid that you would associate anything with Allah after me, but I am afraid that you may be (allured) by the world and (vie) with one another (in possessing material wealth) and begin killing one another, and you would be destroyed as were destroyed those who had gone before you. 'Uqba said that that was the last occasion that he saw Allah's Massenger on the pulpit." * Sahih Muslim, Book 39, Hadith 6752: "Jabir reported: I heard Allah's Apostle (may peace be upon him) as saying: Verily, the Satan has lost all hopes that the worshippers would ever worship {him i.e. Idols etc ...} in the peninsula of Arabia, but he (is hopeful) that he would sow the seed of dissension amongst them." Messenger of Allah clearly stated that Ummah {as whole} will not worship the Idols, graves, or associate partners with Allah in anyway or form. And guaranteed that Arabian Peninsula will be free from Shirk Al Akhbar until upto a apointed time by Allah, and then Allah will order a sweet fragrant air to blow which will take the lives of beleivers no Muslims will remain alive, after that Shirk will spread over the land like pre-Islamic era, and then Allah will bring the day of doom on them. Note Prophet of Allah only adressed the people directly: "... I am not afraid that you will worship others along with Allah ..." because the Sahabah were present infront of Prophet of Allah, but the application of Hadith is upon entire Ummah, i.e. Prophet was not worried about Ummah as whole falling into Shirk, not just the immediate fallowers, the Sahabah. Prophet said, that Arabian Peninsula will be free from Shirk until upto the apointed time mentioned, and Shaytaan has lost hopes ever managing to corrupt the pure Tawheedi creed of the people of Arabia. In this Hadith he made direct refference to Arabian Peninsula because at that time Islam had only spread in the Peninsula, and now Islam is spread through out the world due to this fact, and by extention this Hadith too reffers to Ummah not just to the people of Arabian Peninsula. Interesting point to note is that creed of Ahle Sunnat Wal Jammat was the dominant creed, throughout the birth and raise of Islam in Arabian Peninsula, it was only 1930 that Saudi Wahabi family with the aid of Polytheit Christians managed to over throw the Sunni goverment of Sultan of Turkey. Prior to this the creed, the teachings of Ahlus Sunnah Wal Jammah were firmly established in the entire Peninsula, and the great majority of the people of Peninsula adhered to beleives of Ahlus Sunnah Wal Jammah Al Barelwi. Prophet said: "Verily, the Satan has lost all hopes that the worshippers would ever worship {him i.e. Idols etc ...} in the peninsula of Arabia." This means that there will be no Shirk until upto the apointed time mentioned in Peninsula, and our creed was dominant for 1300 years on the land of Hijaaz Shareef, hence how can a creed which was present in Arabia be Shirkia, when Prophet himself said Arabian Peninsula will be free from Shirk, shaytaan has given up on this objective? It can not be that a creed which was flurshing, and was dominant creed and still co-exists with Wahabi'ism , be Shirk and its proponents Mushrikeen yet exist in Arabia. Wama Alayna Ilal Balaghul Mubeen. Muhammed Ali Razvi

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Introduction: Shirk as'Sifaat in translation means polytheism of attributes and in its explanation it is stated: 'Attributing to creation of Allah (subhana wa ta'ala) attributes which are His is Shirk of Attributes.' This form of Shirk is Shirk al akbar' (i.e. major polytheism) and it invalidates belief in Islam. There is agreement between Ahle Sunnat and Wahhabi's; Shirk of attributes is warranted when a attribute of Allah (subhana wa ta'ala) is affirmed for His creation. Fallowing principles are adhered and utilized by Wahhabi's while explaining their point of view of Shirk: 1) a exclusive attribute of Allah (subhana wa ta'ala) attributed to a creation is Shirk; 2) except what is affirmed for a creation in Qur’an or Hadith.[1] Ahle Sunnat also ascribe to the first principle; a exclusive attribute of Allah (subhana wa ta'ala) attributed to a creation is Shirk but not to the second exceptive clause: except what is affirmed for a creation in Qur’an or Hadith. The problematic as well as controversial aspect is how both parties interpret and determine the exclusiveness of a attribute. The Wahhabi exceptive clause is totally rejected by Ahle Sunnat and replaced with, or rather I should say; the Wahhabi's rejected the principles of Ahle Sunnat and replaced it with simplified exceptive clause. Before Khadam actually discusses the methodology of both groups it is essential that it is clearly spelled out in what meanings both systems imply 'exclusive' attribute. Anyone involved in discussions with Wahhabi's about Shirk will come to realize the differing understandings of 'exclusive' which plague the discussion at very early stage and neither party actually understands the point view of the other due to this fundamental difference. Ahle Sunnats And Wahhabi Method Of Determining Exclusivity. In methodology of Ahle Sunnat every attribute of Allah (subhanahu wa ta'ala), substantiated for creation of Allah (subhanahu wa ta'ala) or unsubstantiated, is believed to be His attribute in meaning of ; zaati (i.e. personnel), qadeemi (i.e. eternal), ghair izni (i.e. requiring no permission), qulli (i.e. Absolute), ghair-muntahi, la mahdood (i.e. unlimited), ghair-makhlooq (i.e. uncreated), and haqiqi (i.e. intrinsic). And every attribute of creation of Allah (subhanahu wa ta'ala) is believed to be possessed by creation of Allah (subhanahu wa ta'ala) in meaning of; bestowed (i.e. atahi) limited (i.e. muntahi), ephemeral (i.e. zimni), bi'izni (i.e. requiring permission), baaz (i.e. partial), makhalooqi (i.e. created), and majazi (i.e. extrinsic) attributes. Hence in methodology of Ahle Sunnat exclusivity of Allah's (subhanahu wa ta'ala) every attribute is in meaning of; zaati (i.e. personnel), qadeemi (i.e. eternal), ghair izni (i.e. requiring no permission), qulli (i.e. Absolute), ghair-muntahi, la mahdood (i.e. unlimited), ghair-makhlooq (i.e. uncreated), haqiqi (i.e. intrinsic) and not in meaning of; bestowed (i.e. atahi) limited (i.e. muntahi), ephemeral (i.e. zimni), bi'izni (i.e. requiring permission), baaz (i.e. partial), makhalooqi (i.e. created), and majazi (i.e. extrinsic). Wahhabi principle of determining Shirk of attributes in its most basic form is: 'A exclusive attribute of Allah (subhana wa ta'ala) attributed to a creation is Shirk except what is affirmed for a creation in Qur’an or Hadith.' Exhaustively Wahhabi principle states; a exclusive, unique, unshared attribute of Allah (subhanahu wa ta'ala) if assigned to a creation of Allah (subhanahu wa ta'ala) then Shirk of attributes is warranted except a attribute which is evidentially substantiated for a creation of Allah (subhanahu wa ta'ala) in Qur’an or in a Sahih Hadith. If one ponders over the meanings of the exhaustive rendering as well as on the fundamental statement then it becomes apparent that this statement defines by itself what a exclusive attribute is. Removing exclusive from the basic statement and addition of; '… because then such a attribute will not be exclusive to Allah (subhanahu wa ta'ala).' makes it easy to understand the point: 'A attribute of Allah (subhana wa ta'ala) attributed to a creation is Shirk except what is affirmed for a creation in Qur’an or Hadith because then such a attribute will not be exclusive to Allah (subhanahu wa ta'ala).' And the Khadam has the pleasure of presenting the implications of the statement as a new principle : 'Every attribute not substantiated for a creation in Qur’an or Ahadith but substantiated for Allah (subhanahu wa ta'ala) is exclusive attribute of Allah (subhanahu wa ta'ala).' So in Wahhabi'ism the exclusiveness and exclusivity of a attribute is determined by the presence of evidence for a attribute of Allah (subhanahu wa ta'ala) and on the basis of absence of evidence for creation of Allah (subhanahu wa ta'ala). Ahle Sunnat's Methodology Of Exclusivity In Perspective: If belief of godhood is affirmed for a creation and the belief of this creation possessing zaati (i.e. personnel), qadeemi (i.e. eternal), ghair izni (i.e. requiring no permission), qulli (i.e. Absolute) ghair-muntahi, la mahdood (i.e. unlimited), ghair-makhlooqi (i.e. uncreated), haqiqi (i.e. intrinsic) is negated, rejected, disowned, disbelieved, but I is believed that this god possess; bestowed (i.e. atahi) limited (i.e. muntahi), ephemeral (i.e. zimni), bi'izni (i.e. requiring permission), baaz (i.e. partial), makhalooqi (i.e. created), and majazi (i.e. extrinsic) attributes it is still be major Shirk. Then creation is believed to be partner in person (i.e. zaat) of Allah (subhanahu wa ta'ala) thus warranting Shirk of Zaat. When belief in godhood is affirmed for a creation of Allah (subhanahu wa ta'ala) and then a attribute or attributes are assigned to that creation then automatically each attribute will be understood in meaning of zaati (i.e. personnel), qadeemi (i.e. eternal), ghair izni (i.e. requiring no permission), qulli (i.e. Absolute), ghair-muntahi, la mahdood (i.e. unlimited), ghair-makhlooq (i.e. uncreated), haqiqi (i.e. intrinsic) and as a result one who believes a creation of Allah (subhanahu wa ta'ala) is god-partner of Allah (subhanahu wa ta'ala) will be guilty of Shirk in person (i.e. zaat) of Allah (subhanahu wa ta'ala) as well as His attributes. If belief in godhood is negated but a attribute is accredited to a creation in meaning of zaati (i.e. personnel), qadeemi (i.e. eternal), ghair izni (i.e. requiring no permission), qulli (i.e. Absolute), ghair-muntahi, la mahdood (i.e. unlimited), ghair-makhlooq (i.e. uncreated), haqiqi (i.e. intrinsic) then Shirk of attributes will be warranted. If a creation of Allah (subhanahu wa ta'ala) is believed to be Ar-Rahman in meaning of; bestowed (i.e. atahi) limited (i.e. muntahi), ephemeral (i.e. zimni), bi'izni (i.e. requiring permission), baaz (i.e. partial), makhalooqi (i.e. created), and majazi (i.e. extrinsic), then Shirk of attributes would not be warranted because the belief which determines Shirk is absence. In methodology of Ahle Sunnat if a attribute is affirmed for Allah (subhanahu wa ta'ala) in meaning which befits His majestic status and the same attribute is affirmed for a creation of Allah (subhanahu wa ta'ala), which befits the status of a creation. then Shirk of attributes will not be warranted because the equality between Khaliq and makhlooq is in meaning of 'Relative Likeness' not in meaning of 'Absolute Likeness'. Therefore according to Ahle Sunnat true exclusivity of attributes of Allah (subhanahu wa ta'ala) is not with the title but true exclusivity is in the meaning with which a attribute, title is believed for Allah (subhanahu wa ta'ala). Ahle Sunnat's methodology of determining exclusivity dictates that every attribute can be exclusive attribute of Allah (subhanahu wa ta'ala) if it is coupled with correct conceptual belief and every attribute even which Allah (subhanahu wa ta'ala) has shared with creation can warrant Shirk if incorrect belief is assigned to such a attribute. Therefore the guiding principles used to determine exclusivity and determine Shirk of attributes dictate; having same attributes or attribute as Allah (subhana wa ta'ala), substantiated or unsubstantiated from Qur’an or Hadith, is not Shirk of attributes, unless there is 'Absolute Likeness'[2] of a creation with Allah (subhanahu wa ta'ala) in one or more attributes. Establishing The Error Of Wahhabi Methodology Of Determining Exclusivity: To establish the error of Wahhabi methodology inquire from the Wahhabi if he believes Allah (subhanahu wa ta'ala) is ar-Rahman. Without hesitation the response would be in affirmative. You must then ask; is the ar-Rahman attribute of Allah (subhanahu wa ta'ala) is exclusive attribute or Allah (subhanahu wa ta'ala) has shared it with creation? He should say exclusive attribute and it would be correct answer according to his Wahhabi methodology.[3] Inquire; Is Allah (subhanahu wa ta'ala) and his beloved Prophet (sallalahu alayhi was'sallam) ar-Raheem? He would reply yes they are ar-Raheem. And then ask; in which way besides the wordily meaning of ar-Rahman; ar-Rahman and ar-Raheem are different from ar-raheem of Prophet (sallalahu alayhi was'sallam)? If he fails to understand the question you must aid him with question; in which meaning ar-Rahman, ar-Raheem attributes of Allah (subhanahu wa ta'ala) are exclusive for Allah (subhanahu wa ta'ala) and not equale to ar-Raheem attribute of Prophet (sallalahu alayhi was'sallam)? This is a very dangerous question and most likely the Wahhabi educated or not will answer this question wrongly. If he says due to his methodology of determining exclusivity & Shirk of attributes; ar-Rahman is exclusive attribute of Allah (subhanahu wa ta'ala) and ar-Raheem is not exclusive attribute of Allah (subhanahu wa ta'ala). Then note he has committed Shirk of attributes according to methodology of Ahle Sunnat because he believes ar-Raheem attribute of Allah (subhanahu wa ta'ala) is like attributes of his creation. This question was not designed to trick a Wahhabi into answering the question wrongly so you can make his takfir.[4] Instead the question was written in this way so when the Wahhabi gives the right answer then the Wahhabi understands that both of these attributes are exclusive attributes of Allah (subhanahu wa ta'ala). A Wahhabi with his head in working order will realise the difficulty in answering the question either he will avoid answering it or will state; ar-Rahman, ar-Raheem attributes of Allah (subhanahu wa ta'ala) are attributes of Allah (subhanahu wa ta'ala) from eternity and will remain His attributes to eternity. Where as ar-Raheem attribute of Prophet (sallalahu alayhi was'sallam) is creation and it had a beginning. With this answer the Wahhabi has substantiated Ahle Sunnat's methodology of determining exclusivity and Shirk. If he doesnt answer the question then you must ask him the question; is Prophet (sallalahu alayhi was'sallam) ar-Raheem from eternity? His answer would be in negative so ask him; is Allah (subhanahu wa ta'la) ar-Raheem from eternity? His answer would be; yes Allah (subhanahu wa ta'ala) is ar-Raheem from eternity. Wahhabi's this answer establishes the soundness of Ahle Sunnats principles of determining exclusivity of attributes of Allah (subhanahu wa ta'ala). And refutes the Wahhabi methodology of determining exclusivity which states; every attribute which Allah (subhanahu wa ta'ala) has not shared with creation is exclusive attribute of Allah (subhanahu wa ta'ala). Yet this question answer session proves that every attribute of Allah (subhanahu wa ta'ala) has exclusivity for Allah (subhanahu wa ta'ala) shared with creation or not. Second method of hammering out the error of Wahhabi methodology of determining exclusivity of attributes of Allah (subhanaha wa ta'ala) is to inquire from the demon of Najd; you believe ar-Raheem is attribute of Allah (subhanahu wa ta'ala)? To which a Wahhabi will respond in affirmative, hopefully. Note the affirmatives and inform him that ar-Raheem is also attribute of Prophet (sallalahu alayhi was'sallam) and substantiate with evidence if need arises. Inquire; in which way the ar-Raheem attribute of Allah (subhanahu wa ta'ala) is different from ar-Raheem attribute of Prophet (sallalahu alayhi was'sallam)? Usually a Wahhabi will not know how to answer this one so he will flap around like a headless chicken. But lets say this one is really well grounded in methodology of Wahhabi'ism and is familiar with Ahle Sunnat's methodology of determining Shirk. Therefore the most likely answer would be: 'Attribute of Prophet (sallalahu alayhi was'sallam) is limited, restricted, granted by Allah (subhanahu wa ta'ala) where as Allah's (subhanahu wa ta'ala) attribute is unlimited, unrestricted, and eternal.' Now you must thank the Wahhabi for certifying the methodology of determining exclusivity of Ahle Sunnat Wal Jammat because he has established exclusivity according to methodology of Ahle Sunnat for a attribute which isn't exclusive in his methodology. Now if the Wahhabi doesn't give the answer written but believes there is no difference between ar-Raheem attribute of Allah (subhanahu wa ta'ala) and Prophet (sallalahu alayhi was'sallam) then without doubt the Wahhabi has committed Shirk of attributes. The Wahhabi has made a creation equale with Allah (subhanahu wa ta'ala) or in other words made Allah (subhanahu wa ta'ala) equale with creation. Wahhabi Principle Of Exception And Its Thorny Branches: The principle of exception; '... except if it is affirmed for a Allah (subhana wa ta'ala) as well as for His creation either in Quran or Hadith.' is rarely employed by Wahhabis and those who do employ it do so just to create a riggling space when they are in tight spot. The norm with all Wahhabis is to quote and apply the text of verses which establish Allah (subhana wa ta'ala) possess this attribute and then accuse the Sunni of associating a partner with Allah (subhana wa ta'ala). So they can brand the finger in fit of takfir, and label Muslims as Mushrik, grave worshippers, idol worshippers, worst then Hindu's etc. A rare chance but if they bump into a knowledgable Sunni and they are checked with evidence from Quran and Sunnah. Then they practice this principle and say; affirming a attribute of Allah (subhanahu wa ta'ala) for creation of Allah (subhana wa ta'ala), for which there is no evidence is Shirk and for a attribute if there is evidence then it is not Shirk. This leads the discussion to move into the unofficial Wahhabi doctrine of permissible type of Shirk and impermissible type of Shirk, skipped. I ask; so Shirk is not associating a partner with Allah (subhana wa ta'ala) any longer, rather Shirk of attributes is defined by presence and absence of proof? Wahhabi; no, no, ofcourse Shirk is making a creation partner with Allah (subhana wa ta'ala) but if there is proof for a attribute for any creation of Allah (subhana wa ta'ala) then we know for sure it can't be Shirk because Allah (subhana wa ta'ala) does not sanction Shirk. I say; so does that lead you to conclusion; any attribute not affirmed by Allah (subhana wa ta'ala) for a creation but affirmed for Himself is Shirk? Wahhabi; yes it does. I say; so in reality you do believe any attribute of Allah (subhanahu wa ta'ala) accredited to a creation for which there is no evidence is Shirk but you're in denial. If all flowery, rosey discourse is stripped from Wahhabi's reasoning it boils down to; permissible type of Shirk, impermissible type of Shirk. Permissible type of Shirk being evidence for which there is evidence and imperissible type being for which there is no evidence. Alternatively I take a completely different root from; affirming a attribute of Allah (subhanahu wa ta'ala) for creation of Allah (subhana wa ta'ala), for which there is no evidence is Shirk and for a attribute if there is evidence then it is not Shirk. I say; so if someone believes that Prophet (sallalahu alayhi was'sallam) was Rauf, Raheem from eternity, will remain to eternity, unlimited, unrestricted just like Allah (subhana wa ta'ala) is. Is that person Muslim? Wahhabi; No brother such a person has made Prophet (sallalahu alayhi was'sallam) partner with Allah (subhana wa ta'ala), he is Mushrik. I say; but brother there is evidence for Prophet (sallalahu alayhi was'sallam) being declared Rauf, Raheem. Did you not say if there is evidence then it can't be Shirk because Allah (subhana wa ta'ala) does not sanction Shirk. You have just contradicted your own principle of determining Shirk. Now if am in conversation with a shrewed Wahhabi then he would say; attributes of Rauf, Raheem are not affirmed for Prophet (sallalahu alayhi was'sallam) in those meanings which you ascribed to them but the attributes are affirmed for Prophet (sallalahu alayhi was'sallam) how a creation is suppose to possess them. Hence the meanings which you ascribed to Rauf, Raheem warrant Shirk. Not in the meaning in which Allah (subhanahu wa ta'ala) affirmed for Prophet (sallalahu alayhi was'sallam) the attributes of Rauf, Raheem.To such knowledgable Wahhabi my response would be; so we both agree belief in a attribute for which there is evidence from Quran and Sunnah can be Shirk as well as one attribute without evidence because Shirk of attribute is determined by how a attribute is understood in relationship to a creation as well with His Creator. If the simlarity in Shirk of attribute is believed to be in meaning of 'Relative Likeness' then Shirk does not occur for any attribute. If the similarity is believed to be in meaning of 'Absolute Likeness' then Shirk of attribute is warranted. This principle applies to both types of attributes; with evidence or without evidence. If a Quranic attribute given to Prophet (sallalahu alayhi was'sallam) is polluted with Shirki understanding with 'Absolute Likeness' between Allah (subhana wa ta'ala) and His created being, it will be Shirk regardless of its evidence. Every attribute affirmed for creation of Allah (subhana wa ta'ala) in Quran is in meaning of 'Relative Likeness'. When for the creation 'Relative Likeness' meaning is replaced with 'Absolute Likeness' then equality between Allah (subhana wa ta'ala) and his creation occurs in belief then it will warrant Shirk. Hence the real reason for Shirk of attributes is assigning to a creation of Allah (subhanahu wa ta'ala) 'Absolute Likeness' not presence and absence of evidence for a attribute.[5] Dangers Of Wahhabi Methodology Of Exclusiveness & Principles Of Shirk: Heretical Wahhabiyah as well as those who are influenced by their definition and methodology of Shirk say; Shirk of attribute is if a creation of Allah (subhana wa ta'ala) is acreditted with a exclusive attribute which is evidentially known to be affirmed for Allah (subhana wa ta'ala). Yet the correct application of this principle depends upon the knowledge of the Wahhabi you meet. A Wahhabi who is familiar with the verse and knows that in the fallowing verse he words Rauf, Raheem are attributes of Allah (subhana wa ta'ala) : “Or that He may not call them to account by a process of slow wastage - for your Lord is rauf' ur'raheem (i.e. full of kindness and mercy).” [Ref: 16:47] will instantly scream; you have committed Shirk, if he hears these words being used for Prophet (sallalahu alayhi was'sallam). This edict of Takfir would be partly result of his jahl and partly result of his knowledge of Wahhabi principles of determining Shirk. As a result of his jahl because he does not know these attributes are affirmed for Prophet (sallalahu alayhi was'sallam) therefore the Wahhabi understood the attributes Rauf, Raheem as exclusive attributes of Allah (subhanahu wa ta'ala) alone. And the knolwedgable ones from amongst them would know that Prophet (sallalahu alayhi was'sallam) is adressed in Quran as Rauf, Raheem hence they will not be so quick to pass on the edict of takfir. His knowledge of principles of determining Shirk because teachings are; any exclusive attribute of Allah (subhanahu wa ta'ala) affirmed for a creation of Allah (subhanahu wa ta'ala) is Shirk and due to lack of knowledge Wahhabi would take these attributes as exclusive attributes of Allah (subhanahu wa ta'ala) alone. And we know Wahhabi student of knowledge will likely to be familiar with existance of Quranic evidence which establishes Prophet (sallalahu alayhi was'sallam) is Rauf, Raheem. Therefore he will employ the exceptive clause; '... except if it is affirmed for a Allah (subhana wa ta'ala) as well as for His creation either in Quran or Hadith.' and refrain from making takfir of Muslims. The unescapleable fact is that if Wahhabi definition of Shirk is considered valid then it is potentially lethal to a Wahhabi's, and Muslim's Islam. And the safest individual from apostacy from amongst them is one who knows absolutely everything of Quran and Hadith. This will be only way of making sure one does not declare a Muslim as Mushrik in mistake for affirming a attribute which is established from Quran and Hadith. Otherwise due to lack of knowledge one may declare a believer as a Mushrik for affirming a attribute which is established with evidence for creation and as a result become a Kafir; remember unjustified takfir returns. Or may wrongly believe; a exclusive attribute of Allah (subhanahu wa ta'ala) is not exclusive attribute but shared by creation. With this the Wahhabi as well as the ill-informed Muslim will be guilty of Shirk of attributes thus will become a Mushrik and Kafir because he considers a invalid polytheistic creed to be correct.[6] There is not a single Wahhabi/Muslim who is safe from falling prey Wahhabi definition of Shirk and becoming Mushrik or a Kafir for one reason or another. The reason for this is one fundamental error and this is that Wahhabis interpret exclusive in meaning of: 'Every attribute not substaniated for a creation in Quran or Ahadith but substantiated for Allah (subhanahu wa ta'ala) is exclusive attribute of Allah (subhanahu wa ta'ala).' If you couple this with: A exclusive attribute of Allah (subhana wa ta'ala) attributed to a creation is Shirk except what is affirmed for a creation in Quran or Hadith.' and because not every Wahhabi/Muslim will never know enough to be sure if a attribute is exclusive or not. Therefore will make mistake in either applying the rule of exception wrongly or make takfir of a believer wrongly. In either case according to Wahhabi definition his fate will be sealed and that is only if Wahhabi principles of determining Shirk are valid; thanks to Allah (subhanahu wa ta'ala) they are not. Conclusion: Wahhabi principles of determining Shirk of attribute require a great, great deal of knowledge to be protected from Shirk of attributes and to be safe from demon of uncalled takfir which will devour the ignorant Wahhabi/Muslim. In comparision to Wahhabi principles of determining Shirk; the Ahle Sunnat's principles of determining Shirk are sound and safe. Knowing them only on their own is suficient to protect one's self from Shirk of attributes. Also the Ahle Sunnat's principles of Shirk requires no great deal of scriptural knowledge to be safe and firmly rooted on aqeedah of Tawheed. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi FootNotes: - [1] I am unable to recall any refferences of books of heretics where these principles were written nor I can recall ever reading them anywhere. It could be that these principles are not taught by them in literature. And chances are high; I engineered these principles based on my first hand knowledge of their creed. I am absolutely certain of the fact that these principles knowingly, unknowingly are employed by the heretics. I have personally used these principles in past with discussion against 'Quboori Sufis' to justify my epileptic fits of takfir, threats of murder, slow blunt knife beheadings, threats of enslavement as well as confisticating property of 'Quboori Sufis' and also have had discussions where these principles were employed against me after I became 'Quboori Sufi' but with mini fit of takfir. - [2] Let me explain difference between 'Relative Likeness' and 'Absolute Likeness' with example. Note if someone said: 'Allah (subhana wa ta'ala) saw what Ali saw.' Now seeing is affirmed for Allah (subhana wa ta'ala) as well as one of his creation. Human seeing would be with eyes, and with aid of sunlight reflecting of a objection into the eye, allowing limited, restricted vision, with beginning and a end. Where as the seeing of Allah (subhana wa ta'ala) is without eye, without the aid of light which He has created and unlimited, restricted, without beginning and without end. Therefore if the statement: 'Allah (subhana wa ta'ala) saw what Ali saw.' is understood in meaning that Allah (subhana wa ta'ala) saw according to what befits His Godly majestay and Ali saw according to his human nature. Then the similarity in seeing of Allah (subhana wa ta'ala) and his creation Ali is in meaning of 'Relative Likeness'. If Ali is attributed to possess the seeing ability of Allah (subhana wa ta'ala) as explained then the similarity is in meaning of 'Absolute Likeness'. Where there is 'Absolute Likeness' between Allah (subhanahu wa ta'ala) and His creations then major Shirk is warranted. A Qur'anic example, Allah (subhana wa ta'ala) states: “O ye who believe! Obey Allah and His Messenger, and turn not away from him when ye hear (him speak).” [Ref: 8:20] Command to obey Allah (subhana wa ta'ala) and command to obey Prophet (sallalahu alayhi was'sallam) has been given with same word. Yet our obeying of Allah (subhana wa ta'ala) is with beliefe; He is Allah (subhana wa ta'ala) the Creator, the First, the Last, the Eternal, the Absolute, possessor of unlimited, unrestricted, personnel, absolute attributes, and our obeying of Prophet (sallalahu alayhi was'sallam) is with beliefe; Prophet Muhammad (sallalahu alayhi was'sallam) is Rasoolallah, a creation, had beginning, sent as last Prophet as well as Rasool, possesss limited, restricted, granted attributes. Hence our obeying of RasooolAllah (sallalahu alayhi was'sallam) is with 'Relative Likeness' similarity therefore it's not Shirk. - [3] If the individual gets it wrong you must tell him that no where in the Quran or Ahadith the word ar-Rahman is used for a creation. Therefore according to Wahhabi methodology of determining exclusivity ar-Rahman is exclusive attribute of Allah (subhanahu wa ta'ala). - [4] Do not make direct takfir of any individual even if he states something which is clearly Shirk in the methodology of Ahle Sunnat Wal Jammat that is because the question is tricky. And aim here isn't to trick him into committing Shirk. If he states something which indicates Shirk do not jump up and blast Mushrik and Kafir. Instead have a good opinion of his aqeedah of Tawheed and understand that its not his fault for affirming Shirk. Rest assured he does not actually believe in Prophet (sallalahu alayhi was'sallam) being ar-Raheem in meaning of; zaati (i.e. personnel), qadeemi (i.e. eternal), ghair izni (i.e. requiring no permission), qulli (i.e. Absolute) ghair-muntahi, la mahdood (i.e. unlimited), ghair-makhlooqi (i.e. uncreated), haqiqi (i.e. intrinsic) rather the question is tricky. If he falls into unintended trap then be explicit with your questions; do you believe Prophet (sallalahu alayhi was'sallam) is ar-Raheem zaati, qadeemi, ghair-izni, qulli, la mahdood and he will deny it. So we really have no basis of takfir because what we derived from his response is not his aqeedah; it is mafoom mukhalif of his explaination. We the Ahle Sunnat do not make takfir unless person explicitly affirms what is infered. Mafoom mukhalif is the basis which the Wahhabis use to determine the aqeedah of people and then make takfir. So leave it for the minions of shaytaan to practice their evil methodology and do not make takfir on basis of mafoom mukhalif. - [5] The reviver of Khariji apostasy Muhammad bin Abdul Wahhab the Najdi writes: “Whoever does not hold the polytheists to be disbelievers or has doubts about their disbelief or considers their ways and beliefs to be correct has committed disbelief.” [Ref: Nawaqid Al Islam, Third Nullifier] - [6] To a street-rat my response would be exactly same, the only difference would be that street-rat would not be able to present his position as shrewed Wahhabi as presented and street-rat would not be in position to comprehend or understand the sledge hammer that I hit him with.

Allah say dua heh Allah subhanahu wa ta'ala Allama sahib kay gunnahoon ko baksh deh aur un kay jannat meh darjaat buland farma.

As salamu alayqum wr wb Moderators say guzarish heh kay woh is thread ka title change ker denh: Waseem Mughal Ki AwliyahAllah Per Chispan Kee Janay Wali Ayaat Ki Qurani Tafsir. Mahirbani hogi.