MuhammedAli

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.

Alhamdu lillahi rabbil alameen, was'salatu was'salamu ala sayyidil ambiya wal mursaleen, amma baad. Meh apnay Pakistan meh joh Sunni baee mojood hen unneh ba-khabr kerna chahta hoon kay khadam nay ikhtisaaran apna jawab likha thah keun kay khadam ko bataya gaya thah kay Waseem Sahib bar bar phone ker kay meray chotay bahi ko tang ker rahay hen aur jawab talb ker rahay hen. Halanh kay janab ko khadam nay tehreeri tor per jawab likhnay ka wada farmaya thah magar kohi muddat mutayyin nahin kee gahi thee joh khadam jald jawab denay ka pa-band hota. Magar halaat ko mad e nazr rakh ker khadam nay tafseelan jawab likhnay ka irada tarq ker deeya aur mukhtasar jawab likha ta'kay Sunni bahiyoon ko kam say kam itna mawad mil jahay kay janab Waseem Sahib kay giraban ko pakr ker maslak e Ahle Sunnat qabool kernay ka mutalba ker saken aur haq batal per ghalab a jahay aur batal mittay. Magar khadam jawab ko insha'allah kamil darjay taq zeroor lahay ga jissay pernay walay ka inshallah ta'ala ul aziz zameer cheekh cheekh ker pukaray ga: Haq kee khushboo aa gahi Quran kay in phooloon say Tafsir e mubeen thee yeh paak heh khariji asoolun say Agar mujjay Pakistan meh Waseem Sahib meray baee ko harasan nah kertay toh aur phir khadam ko apnay time meh jawab likhnay ka moqa milta to khadam Allah (subhanahu wa ta'ala) kay karam say is jawab meh char chand kay saath char sooraj be lagata magar Allah (subhanahu wa ta'ala) nay jistera behtr chaha huwa. Wesay joh Khadam nay jawab likh ker behja heh voh hee Waseem Sahib kay leyeh kafi heh. Magar apni adat heh kay har zawiyeh say jawab likhoon aur har nuqtay ko biyaan keroon ta'ke kohi bahana nah rahay mukhalifeen e Ahle Sunnat kay khilaaf. Aur hasb e adat ek aur tafsir Allah ta'ala kay karam say dil meh aahi heh aur ussay aap ko pesh kernay kee sadat hasil ker raha hoon. Waseem sahib kee pesh kerda ayat: “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 A'raf (7) Ayat 194] aur us kee panchween tafsir. Tafsir 5: Allah (subhanahu wa ta'ala) nay ahle imaan ko zinda aur ahle kuffr ko qabroon walay farmaya heh: “Aur barabar nahin jeetay aur nah murday, Allah sunata heh jissay chahay aur too nahin sunanay wala qabroon meh peroon ko.” [Ref: Surah 35 Ayat 22] Aur ayaatoon meh RasoolAllah (sallalahu alayhi was'sallam) ko mukhatab farmaya aur kaha ke Mushrikeen behray aur murday hen: “Tum murdoon ko nahin sunatay aur nah behroon ko, pukar nah sunaho jab voh peet pher chalen.” [Ref: Surah 30 Ayat 52] “Tumaray sunahay nahin suntay murday aur nah tumaray suna-hay behray pukar suneh, jab chalen peet pher ker.” [Ref: Surah 27 Ayat 80] Halan kay ayaat hi say sabat heh kay jinneh murda kaha ja raha heh voh ba-hayat hen. Awal, keun kay unneh behra yehni Englishi lafz meh deaf bola ja raha heh aur murda insaan kay leyeh deaf ka lafz bola jana grammar kay lehaz say darust nahin. Deaf, behra, zinda kay leyeh hee bola jata heh. Dosri waja yeh heh kay jinnay murda, behra, farmaya gaya heh un kay leyeh in'nee ayaat meh peet pher ker chalay janay kee sift sabat heh: “... jab voh peet pher chalen.” aur dosri ayaat meh: “... jab chalen peet pher ker.” keun kay agar haqiqi murday hen toh phir un ka peet pher kar jana muhaal heh keun kay yeh sift zindoon kee heh. Aur ayaat toh yeh sabat kerti heh kay voh peet pher jatay hen is leyeh jin kay mutaliq yeh ayaat nazil huween voh zinda hee thay. Tesri waja yeh heh kay Nabi (sallalahu alayhi was'sallam) haqiqi murdoon ko tableegh e deen nahin keeya kertay thay magar ba-hayat mushrikeen ko Islam kee taraf bulatay thay aur ratti-bar ilm o aqal o feham o firasat wala is per ba-khabr ga.[^] Siway us kay jis kay dil per Allah (subhanahu wa ta'ala) nay kuffr kee mohar laga deeh heh. Alhasil Allah (subhanahu wa ta'ala) nay zinda murshrikoon ko deaf yehni behray, murda aur qabr walay farmaya heh. Aur is kee waja yeh thee kay Mushrikeen meh bey'shahoor murdoon jesi sifaat pahi jati theen jistera pathar aur zameen murda hen[?] Aur qabr walay is leyeh farmaya gaya keun kay jin Mushrikeen kay wastay yeh ayaat nazil huween un kay mutaliq Allah (subhanahu wa ta'ala) ka attal fesla ho chuka thah kay voh be-iman maren gay. Yehni un meh murda zameen jesi sifaat theen is leyeh voh dawat e Islam ko qabool nahin ker rahay thay aur un kay leyeh attal fesla ho chuka thah kay voh be-iman maren gay. Kissa mukhtasar, Allah (subhanahu wa ta'ala) ka farmana: “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 A'raf (7) Ayat 194] aur phir RasoolAllah (sallalahu alayhi was'sallam) ko mukhatab ker kay Mushrikoon kay mutaliq farmana: ”Tum murdoon ko nahin sunatay aur nah behroon ko, pukar nah sunaho jab voh peet pher chalen.” [Ref: Surah 30 Ayat 52] “Tumaray sunahay nahin suntay murday aur nah tumaray suna-hay behray pukar suneh, jab chalen peet pher ker.” [Ref: Surah 27 Ayat 80] yeh baat sabat kerta heh kay Mushrik murda, behray, deaf hen aur jin ko Mushrikeen Allah kay siwa pukartay hen voh be Mushrikoon jesay banday hen. Yehni jistera Mushrik murda aur behray, deaf hen is'see tera jin ko voh Allah (subhanahu wa ta'ala) kay siwa pukartay hen un jesay murda aur behray, deaf hen: “Jin ko voh Allah kay siwa pukartay hen kuch nahin banatay magar banahay gahay hen. [Woh] murda, be'jaan aur unneh khabr nahin [logh] kab utha'hay (yub'asoona) jahen gay.” [Ref: Surah 16 Ayaat 20/21] Aur voh kia hen joh be-jaan murda hen aur nah voh khabr rakhtay hen kay qayamat kay din kay leyeh log kab dobara utha-hay jahen gay aur joh nah kuch banatay hen aur khud banahay gahay hen? Is ka jawab Allah (subhanahu wa ta'ala) nay ek aur ayaat meh deeya heh: “Aur logoon nay us kay siwa aur khuda (Aalihatan) tehra leeyeh hen, voh kuch nahin banatay, magar khud banahay gahay hen; ...” [Ref: Surah 25 Ayat 3] Alhasil, Mushrik murda, behray, deaf hen aur un kay khuda yehni un kay butt un jesay murda aur behray, deaf hen. Optional Reading: - [^] Warna agar yeh mowaqif ikhtiyar keeya jahay kay yeh ayaat murdoon kay mutaliq theen toh phir Keun nateeja yeh akhaz hota heh kay RasoolAllah (sallalahu alayhi was'sallam) yeh bee maloom nahin thah kay tableegh e deen murdoon ko ya zindoon kee jahay. Aur is la ilmi kee islah kee khatir yeh ayaat nazil huween aur voh be ek daffa nahin doh dafa. Yehni pehli dafa bataya magir Rasoolallah (sallalahu alayhi was'sallam) ko phir be samaj nah aahi phir dosri dafa ayaat utari gahee samjanay kay leyeh kay murdoon ko tableegh e deen mat doh tum un ko nahin suna saktay. Is leyeh yeh muwaqif ikhtiyar kerna kay yeh ayaat murdoon kay mutaliq theen; is meh RasoolAllah (sallalahu alayhi was'sallam) ki nuqsaan qadr ka ihtimaal heh. - [?] Note keren murday doh type kay hen. Ek murda sunta, dekhta, jaanta, samajta heh; yehni murda insaan aur is ka saboot voh ahadith hen jis meh murdoon say sawal poocha jana sabat hota heh. Aur qabr me sawal kay jawab denay walay meh sun-ne, dekhne, jaan-ne, samajne aur jawab dene yehni bolnay kee sifaat mojood honi warna sawal poochne ka maqsid faut ho jahay ga. Dosra murda voh heh joh sunta, dekhta, samajta, janta nahin yehni pathar, zameen waghera aur is kay saboot meh Quran kee ayaat pesh kee ja chuki hen.

As salamu alayqum wr wb Meray baee khadam aap kee zeroor madad keray ga. Jis jis ayat kee tafsir aap ko chahyeh hogi aap mujjay message ker dee jeeyeh ga khadam zeroor tafasir e Ulamah kay khaas nuqaat ko dalahil e Qurania o Hadith ka lebas pehna ker pesh ker deh ga. Dua'oon meh yaad rakhyeh ga. Muhammed Ali Razavi

- Tafsir 3: Hazrat Ibrahim (alayhis salam) nay apni qom say poocha jab voh jawab deh chukay kay voh buttoon ko poojtay hen: “... ham poojtay hen buttoon ko aur sara din in'nee kay pass bethay [sath lagay rehtay] hen. Kaha, kuch suntay hen tumara kaha jab tum pukartay ho ya tumara kuch bala ya bura kertay hen?” [Ref: Surah 26 Ayat 71/73] ek aur jaga Hazrat Ibrahim (alayhis salam) nay apnay pehlay sawal kay jawab ko ek aur sawal kay saath pesh keeya: “[Waqia] mazkoor ker kitab meh Ibrahim ka be'shak voh sacha Nabi thah. Jab kaha apnay baap ko; heh meray baap keun poojtay ho us ko na suneh aur na dekhay aur teray kuch kaam nah ahay?” [Ref: Surah 19 Ayat 41/42] Aur haqiqat yeh heh kay buttoon kay haath, pahoon, qaan, ankhen sab kuch toh hen magar phir be be'jaan hen: “Kia un kay pahoon hen jin say chalen ya un kay haath jis say garift keren ya un ki ankhen jin say dekh saken aur qaan jin say suneh? Farmaho; apnay shareekoon ko pukaro aur muj per waar chalo aur mujjay molat nah doh.” [Ref: Surah 7 Ayat 195] “Jin ko voh Allah kay siwa pukartay hen kuch nahin banatay magar banahay gahay hen. [Woh] murda, be'jaan aur unneh khabr nahin [logh] kab utha'hay (yub'asoona) jahen gay.” [Ref: Surah 16 Ayaat 20/21] Joh murda ho zameen kee tera, aur sunnay, dekhnay, chalnay, pakrnay, khanay, kee taqat nah rakhta ho aur agar kohi us ko ibadat kee pukar say pukaray toh voh us ko qayamat taq nahin sunneh gay aur: “Us say ziyada kon gumra joh Allah kay siwa pukaray esay ko jissay nah punchay us kee pukar qayamat kay din taq aur unneh khabr nahin nahin un kay pukarnay ki.” [Ref: Surah 46 Ayat 5] Aur qayamat kay din in butt kay khudahoon kee ibadat kernay walay buttoon ko pukaren gay magar un ko kohi jawab nahin millay ga [28:64]. Aur jab Allah (subhanahu wa ta'ala) butt kay khudahoon ko hazir keray ga aur poochay ga kia tum nay in ko kaha thah kay meri pooja kero? Toh phir Mushrik aur un kay khuda ek dosray kay munkir ho jahen gay aur ek dosray per lanat behjen gay [29:25] Aur phir Allah (subhanahu wa ta'ala) buttoon aur mushrikeen ko jahanum meh dalnay ka hokam deh ga aur farmahay ga kay agar yeh khuda hotay toh phir voh dozakh meh nah dalay jatay [21:99]. Tafsir e Ulamah e Sabika Zamana: “And who is (man here is interrogative but meant [rhetorically] as a negation: in other words, ‘no one is’) further astray than him who invokes, [him who] worships, besides God, that is to say, other than Him, such as would not respond to him [even] until the Day of Resurrection — these are the idols, who never answer those who worship them in anything that they ask for — and who are heedless of their supplication?, their worship, because they are inanimates that possess no [faculty of] comprehension.” [Ref: Tafsir Al Jalalayn] “(And who is further astray) from the Truth and guidance (than those who, instead of Allah) i.e. the disbeliever, (pray unto) worship (such as hear not their prayer) such as respond not to his supplication (until the Day of Resurrection) i.e. the idols, (and are unconscious of their prayer) and are unaware of the prayers of those who worship them, ...” [Ref: Tafsir Ibn Abbas] “(And who is more astray than those who invokes besides Allah others who will not answer them until the Day of Resurrection, and who are unaware of their invocations to them) meaning, no one is more misguided than those who invoke idols instead of Allah, asking them for things that they cannot give -- until the Day of Judgment. They (the idols) are unaware of what he asks, they can neither hear, see, or act. This is because they are inanimate, senseless stones. Allah then says, ...” [Ref: Tafsir Ibn Kathir] Mazeed in tafasiroon ko dekha ja sakta heh: - Tafsir Al Kashf, by Zamashkari - Tafsir Al Kabeer, by Imam Raazi - Tafsir Jami Al Ihkam, by Imam Qurtubi - Tafsir Fat'h Al Qadeer, by Shokani - Tafsir Al Quran, by Ferozabadi - Tafsir Ma'lim ul Tanzeel, by Imam Baghvi - Tafsir Madarik, Imam Nafsi - Tafsir Al Khazan - Al Tafsir Al Kabeer, by Imam Tabarani Alhasil: Quran aur ahadith kee roshini say yeh sabat huwa kay yeh ayat be Mushrikeen aur un kay khudahoon yehni buttoon kay mutaliq thee nah kay Mominoon aur Musalmanoon kay wastay. Aur Ummah kay Ulamah e Sabika kee tafasir is per saboot hen. Khadim ka joh mowaqif thah us per khadam nay Quran o Sunnat say mu'adid tafseeren keen aur har pehloo say yeh sabat keeya kay yeh teenoon ayaat Mushrikoon aur un kay buttoon kay baray meh theen. Aur joh khadam ka dawa thah: “Joh ayaat janab Waseem sahib pesh keren gay who buttoon kay wastay nazil huweeen hen ….” khadam us per poora utra heh is leyeh khadam ko kissi kay nazriyat qabool kernay kee zeroorat nahin. Waseem Mughal Kay Mowaqif Ka Radd: Waseem Mughal nay joh tehreer likhi thee us kay ilfaaz naqal kerta hoon: “... meh agar Quran say yeh ayateh sabat nah keroon kay Allah nay kaha heh ke ye banday hen madad nahin ker saktay aur voh apni madad nahin ker saktay.” Aur mazeed yeh likha thah kay: “... agar me yeh Quran say sabat nah keroon toh meh Barelwi maslak qabool ker loon ga.” Aayeh dekhtay hen kay kia Waseem sahib nay apni likhi huwi tehreer kay mutaliq daleel pesh keeh ya nahin. Janab kee daleel e awal kee taraf atay hen: “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 A'raf (7) Ayat 194, Tarjuma: Hafiz Nazr Ahmad] Abh tehreer aur ayaat ka muwazna kerta hoon. Tehreer meh likha thah: “… Allah nay kaha heh ke ye banday hen madad nahin ker saktay aur voh apni madad nahin ker saktay.” Meh is tehreer aur ayaat ko points bana ker likhta hoon: 1 - Allah nay kaha heh ke ye banday hen 2 - madad nahin ker saktay 3 - aur voh apni madad nahin ker saktay. Ayaat kay nuqaat: A - Bey shak tum jinnay pukartay ho Allah kay siwa, voh tumaray jesay banday hen, B - phir unnay pukaro toh chahyeh ke voh tummeh jawab den agar tum sachay ho.” Janab kee pehli pesh kerda daleel meh nuqta 2 aur 3 mojood nahin sirf nuqta 1 mojood heh. Aur buttoon ko banda kehna is leyeh thah kay voh bandoon kee shakal meh thay. Aur yeh nuqta 1 be tashbih juzzi kee bina per heh yehni jistera butt nahin suntay is'see tera mushrik nahin suntay taleem islam ko. Ayaat meh sirf mushrikoon jesay bandoon kay jawab nah denay ka zikr heh aur Waseem sahib nay likha thah kay voh sabat keray ga kay banday madad nahin ker saktay aur nah apni madad ker saktay hen lehaza yeh daleel puri nahin utarti. Aur janab kee dosri daleel: “Kia ussay shareek kertay hen joh kuch nah banahay aur voh khud bana'hay huway hen. Aur nah voh un ko madad puncha saktay hen aur nah apni madad ker saktay hen.” [Ref: Surah 7 Ayat 191/192] Aayeh is kay be nuqaat banatay hen: A - ussay shareek kertay hen joh kuch nah banahay B - khud bana'hay huway hen. C - nah voh un ko madad puncha saktay hen D - nah apni madad ker saktay hen Aur ek dafa phir janab kay teen nuqaat pesh e khidmat hen: 1 - Allah nay kaha heh ke ye banday hen 2 - madad nahin ker saktay 3 - aur voh apni madad nahin ker saktay. Dekhtay hen kon say nuqaat ayaat meh pahay jatay hen. Nuqta 2 joh ayaat ka nuqta C banta heh aur nuqta 3 joh ayaat ka nuqta D banta heh, yehni 2 nuqaat mojood hen. Magar yeh donoon nuqtay buttoon kay bana-hay janay aur buttoon kay kuch na bana-nay kay baray meh hen. Waseem Sahib ka nuqta 1 yehni Allah (subhanahu wa ta'ala) nay unneh ayaat me banda farmaya heh yeh mojood nahin. In wajoohat kee bina per Waseem Sahib kee yeh daleel bee tehreer kay mutabiq nahin. Janab kee tesri daleel: “Us say ziyada kon gumra joh Allah kay siwa pukaray esay ko jissay nah punchay us kee pukar qayamat kay din taq aur unneh khabr nahin nahin un kay pukarnay ki.” [Ref: Surah 46 Ayat 5] kay yeh nuqaat hen: A - Us say ziyada kon gumra joh Allah kay siwa pukaray esay ko jissay nah punchay us kee pukar B - unneh khabr nahin nahin un kay pukarnay ki. Aayeh ek dafa phir janab kay teen nuqaat kee taraf: 1 - Allah nay kaha heh ke ye banday hen 2 - madad nahin ker saktay 3 - aur voh apni madad nahin ker saktay. Aur ayat meh janab Waseem sahib kay teenoon nuqtay nahin pahay jatay is leyeh yeh daleel bee janab kee likhi huwi tehreer per puri nahin utarti. Biyaan e Haq: Allah (subhanahu wa ta'ala) farmata heh kay puranay zamanoon kay kissay Quran meh is leyeh batahay gahay hen kay ahle feham in say ibrat hasil keren [12:111]. Aur Khadam nay puranay waqiat ko sirf joh un say ibrat hasil hoti heh us kay leyeh naqal keeya heh. Aur zahir baat heh kay in waqiat say mushrik be ibrat hasil kertay thay, Sahabah aur baqi be Ummati hasil kertay hen. Quran Ki Shaan Jawami Al Kalim yehni likha mukhtasar gaya heh magar mafoom meh bara waseeh heh [Ref: Bukhari, B87, H141] Is leyeh Quran kee ayaat kee muadid tafasir kee ja sakti hen jistera khadam nay keeya magar kohi tafsir Quran say ikhtilaaf nahin kerni chahyeh keun kay Quran meh ikhtilaf yehni tazaad biyani nahin. Is leyeh essee tafsir joh Quran kee kissi wazia ayaat say tazad peda keray voh Allah kay Quran kee taqzeeb bee heh aur Quran meh tazad biyani ko sabat kerna heh, joh kuffr heh. Aur yaad rahay tafsir Bir'ray ka murtaqib jahanumi heh, yehni voh tafsir joh kohi apni man pasand, mangarat tafsir keray jis ka saboot Quran o hadith say sabat nah ho voh banda jahanumi heh. Aur note keren kay Khariji kaffiroon ka tareeka yeh heh kay voh Mushrikeen aur un kay buttoon kay wasay joh ayaat nazil huween theen un ko Musalmanoon per chispan kertay hen: "And the statement of Allah: 'Allah will not mislead a people after He has guided them, until He makes clear to them what to avoid.' [9:115] And Ibn Umar used to consider them (the Khawarij and the Mulhidun) the worst of Allah's creatures and said: "These people took some verses that had been revealed concerning the disbelievers and interpreted them as describing the believers." [Ref: Sahih Al Bukhari, Volume 9, Page 49, Chapter 6: Killing The Khawarij ... and the Mulhidun (heretical) after the establishment of firm proof against them] Aur esoon ko Hazrat Abdullah Ibn Umar (radiallah ta'ala anhu) nay badtreen makhlooq jana heh. Ek aur hadith meh RasoolAllah (sallalahu alayhi was'sallam) nay ek essay logoon kay mutaliq farmaya joh Quran peren gay magar un kay halk say neechay nahin utray ga aur RasoolAllah (sallalahu alayhi was'sallam) nay farmaya kay voh khalaiq meh sab say bad'treen hoon gay: "Abu Dharr reported Allah's Messenger (may peace be upon him) as saying: Verily there would arise from my Ummah after me or soon after me a group (of people) who would recite the Qur'an, but it would not go beyond their throats, and they would pass clean through their religion just as the arrow passes through the prey, and they would never come back to it. They would be the worst among the creation and the creatures. Ibn Samit (one of the narrators) said: …" [Ref: Sahih Muslim, Book 5, Hadith 2335] Aur RasoolAllah (sallalahu alayhi was'sallam) nay farmaya: “... ahle kitab 72 firqoon meh batay aur yeh Ummat 73 firqoon meh batay gee, jin say 72 jahannumi hoon gay aur ek jannati hoga aur voh [firqa] aksiriyat meh hoga.” [Ref: Abu Dawood, Hadith 4580] aur janab kee aksiriyat toh door ek do be chamchay nah hoon gay. Aur aakhir meh arz heh kay jamhoor e Ummat yehni majority, sawad e azam, aksiriyat wali jammat kay mutaliq RasoolAllah (sallalahu alayhi was'sallam) nay farmaya kay voh gumrahi per mutafiq nahin hogi: “Tum jammat kay saath rehna aur aledgi say bachna keunke shaytaan ek shakhs kay saath hota heh aur voh do admiyoon say ziyada door hota heh.” [Ref: Tirmadhi, Kitabul Fitan, Hadith 2091] aur janab aap akelay aur Ummat kay jayyid mufasireen o Ulamah aap kay khilaaf yaqeenan shaytaan aap kay saath hee heh. Aur aakhir meh ek aur hadith: “... Allah (subhanahu wa ta'ala) meri ummat ko jama nahin keray ga (rawi ko shak heh shahid yeh ilfaaz hen): Muhammed kee ummat ko gumrahi per jama nahin keray ga ...” [Tirmadhi, Kitabul Fitan, Hadith 2093] Alhasil Ummat kay jayyid mufasireen e sabika zamana ka is per ijma heh kay in ayaat say butt muraad hen is leyeh Waseem sahib kay saath shaytaan ka hona sabat hota heh. Haq sab per wazia ho chuka hoga Waseem baee kay daway aur un kay dalahil kay baray meh is leyeh is jawab ko pernay waloon say apeal heh kay voh apnay saath insaaf keren aur haq ko qabool keren. Warna nuqsaan kissi ghair ka nahin sirf apna hee keren gay. Janab Waseem sahib ko apni likhi huwi tehreer kee pasdari kerni chahyeh aur maslak e sayyidi ala hazrat Imam Ahmad Raza qabool kerna chahyeh joh khalis Ahle Sunnat Wal Jammat kay tarjuman thay. Janab Waseem sahib agar kohi apni tehreer kee kohi taweel keren ya maslak e Ala Hazrat ko qabool kernay say inqaar keren ya tehreeri jawab dena chahen toh phir yeh un ko haq nahin hoga. Tehreer meh taweel ka haq us waqt thah jab likhi gahi abh agar kohi taweel kertay hen kay mera matlab yeh nahin yoon thah toh khadam is ko sirf baqwas say ziyada kuch tasleem nahin keray ga. Agar janab munkir ho jahen maslak e haq qabool kernay say toh phir meri yahi dua heh kay joh ilfaaz janab nay apnay baray meh tehreer meh likhay Allah un ko jald pura keray, ameen. Aur janab agar abh tehreeri jawab dena chahen toh awal yeh tawaqoh nah rakhen kay khadam kee taraf say janab ko jawab millay ga. Joh meh nay janab kee rehnumahi kay leyeh likha is say ziayada meh aur jawab likhna gawara nah keroon ga. Han agar janab Ahle Sunnat kay maslak ko qabool kertay hen aur Ala Hazrat alayhi rehma kee taleemat e Quran o Hadith per chalnay kay leyeh tiyar hoon toh khadam ko kohi ihtiraaz nahin hoga khat o khatabat meh. Warna khadam ko maaf keeya jahay. Meri deeni masroofiyat itni ziyada hen kay meh apna time sirf ek banday per sirf nahin ker sakta. Dohim janab nay apnay mowaqif kay wastay ayaat pesh keen theen agar kissi tafseel o taweel o tafsir kee zeroorat hoti toh us waqt kertay. Aur haqiqat yeh heh kay janab nay in ayaat ko apnay mowaqif ko sabat kernay kay leyeh kafi jana. Abh agar janab ko josh e tafsir bir'ray ahay toh apnay taq mehdood rakhyeh ga.[!] Wesay khadam ko tawaqoh nahin kay janab Waseem sahib apni likhi huwi tehreer kee pasdari keren gay aur Ahle Sunnat kay maslak ko qabool keren gay. Allah (subhanahu wa ta'ala) say dua heh kay voh mujjay aur Waseem baee ko haq baat kehnay, samajnay, qabool kernay kee tofeeq deh aur hamara khatama Islam aur siraat e mustaqeem per ho, ameen. Muhammed Ali Razavi Supplimentry Optional Reading: [$] Khadam nay Quran kee ayat: “Aur unoon nay bari bari chalen chaleen. Aur unoon nay kaha tum har giz nah chorna apnay khudahoon ko, aur har giz nah chorna Wadd aur nah Suwa aur nah Yaguth aur nah Ya'uq aur na Nasr ko.” [Ref: Surah 71 Ayat 23] kee wazahat meh sahih bukhari kee yeh hadith pesh kee thee: “... joh butt Nuh (alayhis salam) ki qom meh poojay jatay thay bad meh wohi Arab meh poojay janay lagay thay. Wadd, Daumat al jandal meh bani Jandal ka butt tha. Suwa bani Hazeel ka thah, Ya'ghuth bani Murad ka thah. Aur Murad kee shaakh bani Ghu'taif ka joh wadi Juff meh qom bani saba kay pass rehtay thay. Ya'uq bani hamdan ka butt thah, Nasr Himyr ka butt thah joh Zhul Al Kala kay aal meh thay. Yeh panchoon Nuh (alayhis salam) kee qom kay Saleh [yehni muttaqi, prezgar] logoon kay naam thay. Jab in kee wafat ho gaee toh shaytaan nay un kee qom kay dil meh dala ke apni majlisoon meh jahan voh bethtay thay butt nasb ker lenh. Aur un buttoon kay naam apnay saleh afrad kay naam per rakh lenh. Chuna'chay un logoon nay esa hee keeya, us waqt un butoon kee ibadat nahin huwi leken jab voh log be mar gahay jinoon nay butt nasb keeyeh thay aur asal surat haal ka ilm logoon ko nah raha toh un kee ibadat honay lagi.” [Ref: Bukhari, Kitab Tafsir, Surah Nuh, Hadith 2027] Magar khadam ek khaas nuqtay kee wazahat kerna bhool gaya ke yeh hadith Quran kee wazia ayat say takrati heh is leyeh qabil e ihtibar nahin. Hazrat Nuh (alayhis salam) nay jab apni Ummat ko Tawheed kee taraf bulaya toh unoon nay meeting kee aur un kay leader nay un say kaha: “... Aur unoon nay kaha tum har giz nah chorna apnay khudahoon ko, aur har giz nah chorna Wadd aur nah Suwa aur nah Yaguth aur nah Ya'uq aur na Nasr ko.” [Ref: Surah 71 Ayat 23] Jis say yeh sabat hota heh kay Wadd, Suwa, Yaguth, Ya'uq aur Nasr butt kay khudahoon kay khilaaf Hazrat Nuh (alayhis salam) ko behja gaya thah taqay Hazrat Nuh (alayhis salam) apni qom ko in buttoon ki ibadat say bachahen aur in'nee buttoon kay baray meh Hazrat Nuh (alayhis salam) nay farmaya thah kay inoon nay bot say logoon ko gumra ker deeya heh [71:24]. Halan kay hadith meh likha heh kay un kay marnay kay baad un ko butt banaya gaya thah. Jis ka hona muhaal heh. Keun kay Hazrat Nuh (alayhis salam) kee Nabuwat say pehlay aur un kay tableegh e tawheed say pehlay un ki qom in panch buttoon kee pooja kerti thee. Agar yeh butt un kee ummat kay saliheen kay hotay toh phir Hazrat Nuh (alayhis salam) Wadd, Suwa, Yaguth, Ya'uq aur Nasr kee ibadat say nah roktay balkay voh apnay zamanay kay aur buttoon kay khilaaf awaz e tawheed buland kertay. Un ko in panchoon kay khilaaf awaaz e Tawheed buland kernay kay leyeh behja jana saboot heh kay yeh Nuh (alayhis salam) kee qom kay saliheenoon kay butt nahin thay balkay yeh butt pehlay hee mojood thay. [*] Ihtiraaz ho sakta heh kay butt kesay murda ho saktay hen bandoon ko murda kahay jahay toh theek heh pathar aur lakri waghera kay banneh toh murda nahin hotay. Toh jawab arz heh kay Allah (subhanahu wa ta'ala) nay zameen ko murda farmaya heh jis ko voh zinda kerta heh. [Ref: 30:19, 30:50, 36:33] Aur zahir baat heh joh is murda zameen say ek aam matti ka butt banata heh voh murda hee hota heh cha'hay voh kitni khoobsoorti say us ko tarash ker kissi parindeh, janwar, insaan kee shakal o soorat banahay aur is'see mafoom meh butt murda hen yehni beghair jaan kay hen jistera pathar, matti waghera hen. [!] Aur agar janab koshish keren gay toh khadam kee taraf say yeh ashkal uthana zeroor. Kay Allah (subhanahu wa ta'ala) nay ayaat meh farmaya heh kay jinneh tum Allah kay siwa pukartay ho … Agar tafsir bir rai aur man-pasand kee hoti toh janab Allah kay siwa logh zindoon ko be pukartay hen toh kia zinda bee madad nahin ker saktay aur apni madad nahin ker saktay? Note keryeh in ayaat meh takhsees murdoon ya zindoon kee nahin aur jab takhsees nahin toh phir ayat ko ek mafoom meh makhsoos kerna apnay aap ko Rabb ka darja dena heh. Doobta kinaray per kharay ko awaaz deta heh bachaho, toh phir us nay Allah kay siwa hee ko pukara. Baap nay betay ko paani kay glass kay leyeh pukara to Allah kay siwa hi ko pukara. Ustaad nay shagird ko sabak sunanay kay leyeh pukara toh Allah kay siwa hee ko pukara, is man-garat tafsir bir ray say toh har madad aur har pukar joh ghair khuda say kee jahay cha'hay zinda say ho ya murda say. Allah kay siwa hee kee pukar tehrti heh aur ba'qawl aap kay es'see pukar shirk heh joh musalman ko mushrik yehni kaffir banati heh. Is'see ashkal say aap kay mowaqif ka batal o mardood hona sabat ho jata heh. Keun kay joh jaiz pukar aur madad talb kerna heh voh be mindu'nillah kee man-pasand tafsir kernay say shirk ban jaati heh. Joh kay Quran o hadith kay bilqul khilaaf heh.

- Tafsir 3: Allah (subhanahu wa ta'ala) nay Quran e kareem meh farmaya: Bey shak tum jinnay pukartay ho Allah kay siwa, voh [Mushriko] tumaray jesay banday hen, ...” [Ref: Surah 7 Ayat 194] Aayeh dekhtay hen kay Mushrik kesay banday thay: “Aur agar tum unneh [sirat e mustaqeem ki] rah kee taraf bulaho toh nah suneh aur tooh unneh dekhay ke voh teri taraf rahay hen aur unneh kuch be nahin dekhaee deta.” [Ref: Surah 7 Ayat 198] Allah (subhanahu wa ta'ala) nay mushrikeen kay mutaliq mazeed farmaya: “Behray, goongay, anday, toh voh lo't anay walay nahin.” [Ref: Surah 2 Ayat 18] “Aur kaffiroon kee misaal is ki see heh, joh pukaray esay ko joh khali cheekh pukar kay siwa kuch nah sunay, behray, goongay, anday, toh unneh kuch samaj nahin.” [Ref: Surah 2 Ayat 171] “Aur ham nay peda keeyeh jahanum kay wastay bot say Jin aur admi. Un kay dil hen un ke un say samajtay nahin, aur ankhen hen magar dekhtay nahin, aur qaan hen un say suntay nahin voh esay hen jesay chopahay hen balkay un say be ziayada be-hidayat, wohi log ghafil hen.” [Ref: Surah 7 Ayat 179] “Aur kaffiroon kee misaal is ki see heh, joh pukaray esay ko joh sirf cheekh pukar kay siwa kuch nah sunay [yehni chopahay], behray, goongay, anday, toh unneh kuch samaj nahin.” [Ref: Surah 2 Ayat 171] Allah (subhanahu wa ta'ala) Mushrikoon kee sifaat batahi kay voh behray goongay anday banday hen aur jin ko yeh Mushrik pukartay hen yehni butt kay khuda voh bee to Mushrikoon jesay hen toh phir juzzi tashbih kay mutabiq is ka mafoom yeh banta heh kay Mushrikeen kay khuda yehni butt, anday, goongay, behray hen aur jis ka saboot yeh ayaat heh: “... ya un ki ankhen jis say voh dekhen ya qaan hen jis say voh suneh? Farmaho; apnay shareekoon ko pukaro aur muj per waar chalo aur mujjay molat nah doh.” [Ref: Surah 7 Ayat 195] yehni ankhen aur qaan honay kay bavjood dekhtay suntay nahin aur is'see ko wazia tor per ek aur ayaat meh biyaan keeya gaya heh: “[Waqia] mazkoor ker kitab meh Ibrahim ka be'shak voh sacha Nabi thah. Jab kaha apnay baap ko; heh meray baap keun poojtay ho us ko na suneh aur na dekhay aur teray kuch kaam nah ahay.” [Ref: Surah 19 Ayat 41/42] - Tafsir 4: Allah (subhanahu wa ta'ala) farmata heh: “Ham nay tummeh peda keeya to keun nahin sach mantay?” [Ref: Surah 56 Ayat 57] aur ek aur ayaat meh Allah (subhanahu wa ta'ala) farmata heh: “Heh logo! Apnay Rabb ko poojo jis nay tummeh aur tum say pehloon ko peda keeya yeh umeed kertay huway kay tummeh prezgari millay.” [Ref: Surah 2 Ayat 21] Allah (subhanahu wa ta'ala) aur ayat meh is'see baat ka izhar farmata heh: “Aur Allah nay tummeh peda keeya phir tumari jaan qabz keray ga, aur tum meh kohi sab say naqas umar kee taraf phera jata heh ke jan'nay kay baad kuch nah janay, beshak Allah sab kuch janta heh, sab kuch ker sakta heh.” [Ref: Surah 16 Ayat 70] Abh agar is siyaaq o sabak ko mad e nazr rakh ker is ayaat ko samja jahay; yehni Mushriko tummeh bananay wala Allah (subhanahu wa ta'ala) heh aur jin ko voh pukartay hen voh Mushrikoon jesay hen: “Bey shak tum jinnay pukartay ho Allah kay siwa, voh [Mushriko] tumaray jesay banday hen, ...” [Ref: Surah 7 Ayat 194] Toh phir mafoom yeh nikalta heh kay Mushriko jistera tum ko Allah (subhanahu wa ta'ala) nay tummeh peda keeya us'see tera tum jin buttoon kay khudahoon ko pukartay ho un ko be Allah (subhanahu wa ta'ala) nay banaya heh: “... (butt parast) mutawajoh huway, dortay huway us kee taraf (ahay), us nay farmaya tum [unki] parastash kertay ho joh tum khud tarashtay [tanhitoon] ho. Halan ke Allah nay tummeh peda keeya aur joh tum banatay ho?” [Ref: Surah 37 Ayat 91/96] Allah (subhanahu wa ta'ala) nay Quran meh farmaya kay Allah (subhanahu wa ta'ala) nay har cheez ko peda keeya heh: “Beghair kissi namoona kay asmanoon aur zameen ka bananay wala [Allah heh]. Phir us ka han bacha kahan say ho halan kay us kee aurat nahin? Aur us nay har cheez ko peda keeya heh aur voh sab kuch janta heh.” [Ref: Surah 6 Ayat 101] aur yahi mafoom ek aur ayaat meh be heh: “... ho jahen gay anday aur ankhyar? Ya barabar ho jahen gi handeriyan aur ujala? Kia Allah kay leyeh esay shareek tehrahay hen jinoon nay Allah ki tarah kuch nahin banaya? Toh unneh un ka banana aur us ka banana ek sa maloom huwa? Farmaho; Allah har cheeze ka bananay wala heh aur akela sab per ghalib heh.” [Ref: Surah 13 Ayat 16] Aur jab har cheez Allah (subhanahu wa ta'ala) nay peda kee heh toh phir us meh buttoon ka banana be shamil hota heh. Sawal uthaya jahay ga kay kesay ho sakta heh kay insaan kay banahi huwi cheez Allah (subhanahu wa ta'ala) kee banahi huwi cheez tehrahi jahay. Jawab hazir e khidmat heh, dekhyeh Allah (subhanahu wa ta'ala) insaan kee banahi huwi cheez ko apni taraf mansoob kerta heh kay un ko Allah (subhanahu wa ta'ala) nay banaya heh: “Aur Allah nay joh peda keeya us say tumaray leyeh sahay bana-hay, aur tumaray leyeh bana-heen paha-roon meh pana-gahen, aur tumaray leyeh kurtay banahay joh tumaray leyeh garmi say bachaho hen, aur kurtay [Zeeren, armour] joh tumaray leyeh bachaho hen tumari larahi meh, ...” [Ref: Surah 16 Ayat 81] Is'see tera Allah (subhanahu wa ta'ala) kay Nabi Hazrat Ibrahim (alayhis salam) nay buttoon kay bananay ko be Allah (subhanahu wa ta'ala) taraf mansoob keeya heh: “ … phir voh un kay ma'budoon meh chup ker gus gaya, phir kehnay laga; kia tum khatay ho? Tummeh kia huwa tum boltay nahin? phir puri quwat say marta huwa un per ja pera. Phir voh (but parast) mutawajoh huway, dortay huway us kee taraf (ahay), us nay farmaya tum [unki] parastash kertay ho joh tum khud tarashtay [tanhitoon] ho. Halan ke Allah nay tummeh peda keeya aur joh tum banatay ho?” [Ref: Surah 37 Ayat 91/96] Alhasil: Tafsir e awal meh khadam nay sabat keeya kay voh banday Hazrat Ibrahim (alayhis salam) kay ummati thay jin kay butt banahay gahay thay aur un buttoon ko khuda bana leeya gaya tha. Phir is'see tafsir e awal kee bunyaad ko malhooz rakh ker is ayaat kee deeghir tafasir pesh keen. Tafsir 2; Mushrikeen kay butt un kay khuda insani shakal o soorat meh banahay gahay thay aur voh un mushrikeen jesay insaan lagtay thay magar haqiqat meh un kay pass voh sifaat mojood nahin theen joh Mushrikeen meh mojood theen yehni butt ankhen, qaan, haath, pahoon, honay kay bavjood dekhnay sunnay, pakrnay aur chalnay kee sifat say mehroom thay. Tafsir 3; Mushrikeen kay butt khuda behray goongay anday hen jistera mushrikeen behray goongay aur anday hen. Tafsir 4; Aur aakhiri tafsir meh sabat keeya gaya kay buttoon ko bananay wala Allah (subhanahu wa ta'ala) kee zaat heh aur ban'neh meh Mushrikeen buttoon jesay banday hen, yehni un ko Allah (subhanahu wa tala) nay banaya heh jistera buttoon ko banaya heh. Point 2 - phir unnay pukaro toh chahyeh ke voh tummeh jawab den agar tum sachay ho. - Allah (subhanahu wa ta'ala) farmata heh: “Bey shak tum jinnay pukartay ho Allah kay siwa, voh tumaray jesay banday hen, phir unnay pukaro, chahyeh toh yeh ke voh tummeh jawab den agar tum sachay ho.” [Ref: Surah 7 Ayat 194] Jawab denay kay leyeh sunna lazmi heh aur jab yeh butt kay khuda sawali kay sawal ko sun nahin saktay: “[Waqia] mazkoor ker kitab meh Ibrahim ka be'shak voh sacha Nabi thah. Jab kaha apnay baap ko; heh meray baap keun poojtay ho us ko na suneh aur na dekhay aur teray kuch kaam nah ahay.” [Ref: Surah 19 Ayat 41/42] Ek aur ayat meh button kay mutalik Ibrahim (alayhis salam) ka farman peryeh: “Jab kaha apnay baap ko aur us kee qom ko tum kiss ko poojtay ho? Woh bolay ham poojtay hen buttoon ko aur sara din in'nee kay pass bethay [sath lagay rehtay] hen. Kaha, kuch suntay hen tumara kaha jab tum pukartay ho ya tumara kuch bala ya bura kertay hen?” [Ref: Surah 26 Ayat 71/73] Ibrahim (alayhis salam) kay is sawal ka jawab Allah (subhanahu wa ta'ala) Quran me ek aur jaga anahit farmata heh: “Agar tum un ko pukaro toh nahin suneh gay tumari dua [yehni pukar] ...” [Ref: Surah 35 Ayat 14] Aur Mushrik toh apnay butt kay khudahoon ko madad kay leyeh pukartay thay: “Aur pakrtay hen Allah kay siwa aur khuda (Aalihatan) ke shahid un kee madad keren; …” [Ref: Surah 36 Ayat 74] Awal toh butt kay khuda suntay hee nahin: “... aur agar [bil farz e muhaal] suneh toh pun-chen nahin tumari madad ko aur qayamat kay din munkir hoon gay [khuda kay] shareek honay kay. Aur kohi nah batlahay ga tuj ko jesay batlahay khabr rakhnay wala.” [Ref: Surah 35 Ayat 14] “... na ker saken gay [yeh butt kay khuda] un kee madad aur yeh [butt parast buttoon ki] foj ho ker pakray ahen gay.” [Ref: Surah 36 Ayat 74] “Aur jin ko tum pukartay ho us kay siwa voh nahin kertay tumari madad aur nah apni zaat kee madad ker saktay hen.” [Ref: Surah 7 Ayat 197] Keun madad nahin ker saktay us ka jawab yeh heh kay buttoon kay qaan toh hen magar suntay nahin, ankhen hen dekhtay nahin, haath hen magar pakr nahin saktay, aur pahoon hen chal nahin saktay is leyeh achay aur buray per kohi qudrat nahin rakhtay is leyeh nah voh apni madad ker saktay hen aur nah auroon kee. Aur is kay saath yeh butt kay khuda apni ya kissi aur kee madad say is leyeh qaasir hen keun kay voh kissi be cheez joh qaynaat e illahi meh mojood heh malik nahin balkay Allah (subhana wa ta'ala) un kee malikiat kee haqiqat biyaan farmata heh: “... yeh Allah heh tumara Rabb ussee kay leyeh mulk [yehni badshahi] aur jin ko tum pukartay ho us kay siwa voh malik nahin khajoor kee gutli kay ek chilka kay.” [Ref: Surah 35 Ayat 13] “... voh malik nahin ek zerra bar kay asmanoon meh aur na zameen meh aur na un [butt kay khudahoon] ka in donoon meh kohi hissa heh aur nah us [yehni Allah] ka kohi madad-gar.” [Ref: Surah 34 Ayat 22] Alhasil buttoon kay pass nah toh zindgi heh jis say voh dekh, sun, chal, pakr saken aur nah voh Allah (subhanahu wa ta'ala) kee qaynaat meh kissi ek zarray kay malik hen kay us per denay per ikhtiyar rakhtay hoon aur nah yeh butt kay khuda Allah kay shareek hen. Allah (subhanahu wa ta'ala) mazeed butt kay khudahoon kay mutaliq aur farmata heh: “Kia tehra-hay hen unoon nay aur khuda (Aalihatan) zameen kay joh dobara utha-hen gay [murdoon ko]?” [Ref: Surah 21 Ayat 21] Is sawal kay jawab kay saath Allah (subhanahu wa ta'ala) butt kay khudahoon kay mutaliq aur be farmata heh:“Aur logoon nay us kay siwa aur khuda (Aalihatan) tehra leeyeh ke voh kuch nahin banatay, aur khud bana'hay gahay hen, aur voh apnay leyeh achai, burahi aur nah hee voh maut, zindgi aur utha'jay janay per qadir hen.” [Ref: Surah 25 Ayat 3] Tafasir Ulamah e Sabika Zamana: “Aur joh log buttoon kee ibadat kertay hen toh voh butt bi in hi jesay hen toh tum in buttoon ko pukar ker dekho agar tum apni baat meh sachay ho ke who tummeh nafa puncha'tay hen. Phir dekho ke kia voh tumari suntay hen aur jawab detay saktay hen. Kia in buttoon kay hath hen ke who kissi cheez ko leh saken aur deh saken ya ankhen aur qaan hen ke who tumari ibadat ko dekh saken aur tumari awaaz ko be sun saken? Heh Muhammad (sallalahu alayhi was'sallam) aap Makkah kay mushrikoon say farmaya deejeeyeh; apnay buttoon say madad talab kero aur phir tum aur tumaray butt bi meri zar risani kee tadbeer keren aur mujjay zera mohlat nah doh.” [Ref: Tafsir Ibn Abbas] “In mushrikeen per izhar e na pasandgi keeya ja raha heh joh Allah (subhanahu wa ta'ala) kay sath esay andad, asnam aur awsaan ko shareek ibadat kertay hen joh ba'zaat khud Allah kee makhlooq aur banahi huwi cheezen hen, kissi mamlay meh unneh kuch be qudrat hasil nahin, nah yeh bi'gar sakhtay henaur nah sawar saktay hen, nah dekh saktay hen aur nah hi apnay pujariyoon kee madad ker saktay hen, balkay yeh be jaan mujasmeh hen joh harqat nahin kertay hen, nah suntay hen aur nah hi dekh saktay hen balkay in kay pujari in say is lehaz say behtr hen ke voh sun saktay hen dekh saktay hen aur pakar saktay hen, ...” [Ref: Tafsir Ibn Kathir, Publisher: Zia Ul Quran] “Truly those on whom you call, [whom] you worship, besides God are servants, owned, like you; call them then and let them answer you, your call, if you are truthful, in [claiming] that they are gods: God then illustrates their utter incapacity and the superiority which their worshippers possess over them, saying: Have they feet wherewith they walk or, indeed, have they hands (aydin is the plural of yad) wherewith they can grasp or, indeed, have they eyes wherewith they can see or, indeed, have they ears wherewith they give ear? (an interrogative of rejection), in other words, they have none of these things, which you have, so why do you worship them when you are more complete in being than they are? Say, to them, O Muhammad (s): ‘Call upon your associates, to destroy me; then scheme against me, and waste no time, [do not] give me any respite, for I am not concerned with you.” [Ref: Tafsir Al Jalalayn] Mazeed yeh tafasir dekhi ja sakti hen: - Tafsir Jami ul Biyan Fi tafsir ul Quran, by Al Tabari, - Tafsir Al Kabeer, by Imam Raazi, - Tafsir Jami al Ihkam al Quran, by Al Qurtubi, - Tafsir Bey'dawi or Bey'zawi - Tafsir Fath Al Qadeer, by Shoqani Alhasil: Quran o Hadith kee roshini meh yeh baat sabat huwi kay surat 7 kee ayat 194 buttoon kay wastay nazil huwi thee. Khadam nay panch tafasir Quran kee roshini say pesh keenh hen is ek ayaat kee sab say yahi sabat hota heh kay yeh ayaat buttoon kay wastay nazil huwi thee na kay kissi banday kay wastay. Surah Al Ahqaf (45) Ayat 5: “Us say ziyada kon gumra joh Allah kay siwa pukaray esay ko jissay nah punchay us kee pukar qayamat kay din taq aur unneh khabr nahin nahin un kay pukarnay ki.” [Ref: Surah 46 Ayat 5] - Tafsir 1: “... The Prophet (peace_be_upon_him) said: 'Supplication (du'a') is itself the worship'. (He then recited:) "And your Lord said: Call on Me, I will answer you" (40:60). “ [Ref: Abu Dawood, Book 8, Hadith 1474] ek aur hadith meh farmaya: “... I heard the Prophet saying: “Supplication is worship.” Then he recited the verse: “And your Lord says, ‘Call upon Me; I will respond to you.’ Indeed, those who disdain My worship will enter Hell contemptible.” (40:60) Abu Eisa (Imam at-Tirmidhi) said: This narration is Hasan Sahih (good, authentic).” [Ref: Tirmidhi, Book 44, Number 3247] Abh agar in ahadith kee roshini meh dekha jahay toh phir yeh sabat hota kay dua kerna ibadat kerna heh. Aur yad'u [ye, daal, ayn, wa, alif] dua say nikla heh aur dua ka mafoom pukar heh Arabi meh jesa kay: “La tajalu dua ar'rasooli ...” yehni “Nah tehraho Rasool kay pukarnay ko ...” [Ref: Surah 24 Ayat 23] Is leyeh is ayaat meh: “Us say ziyada kon gumra joh Allah kay siwa pukaray esay ko jissay nah punchay us kee pukar qayamat kay din taq aur unneh khabr nahin nahin un kay pukarnay ki.” [Ref: Surah 46 Ayat 5] yad'u ka lafz bazahir pukarnay kay leyeh bola gaya heh magar haqiqat meh ibadat kee pukaar tehraya jahay ga keun kay makhlooq ko khuda maan ker pukara gaya heh. Allah (subhanahu wa ta'ala) kay siwa kis kee ibadat hoti thee is ka jawab Quran meh mojood heh: "Sirf tum ibadat kertay ho Allah kay siwa buttoon kee, aur tum jhoot gartay (takhluquna) ho, beshak Allah kay siwa jin kee tum ibadat kertay ho voh tumaray leyeh rizq kay maliq nahin ...” [Ref: Surah 29 Ayat 17] - Tafsir 2: Allah (subhanahu wa ta'ala) farmata heh: “Us say ziyada kon gumra joh Allah kay siwa pukaray esay ko jissay nah punchay us kee pukar qayamat kay din taq aur unneh khabr nahin nahin un kay pukarnay ki.” [Ref: Surah 46 Ayat 5] Allah (subhanahu wa ta'ala) batata heh kay Mushrikeen kin ko pukartay thay: “Allah kay siwa nahin pukartay magar auratoon ko aur nahin pukartay shaytaan sharkash ko.” [Ref: Surah 4 Ayat 117] Aur yeh aurateh kon theen is kee nishanda'i ek aur ayaat meh Allah (subhanahu wa ta'ala) nay farmahi: “Bala tum dekho toh Laat aur Uzza ko aur aakhiri tesray Manat ko.” [Ref: Surah 53 Ayat 19/20] Aur yeh mu'adid ahadith say sabat heh kay Al-Lat, Uzza, Manat Mushrikeen kay butt khuda thay: “... qabila Ansar kay kuch log Manat kay naam per ihram bandtay thay. Manat ek butt thah joh Makkah aur Madinah kay darmiyan rakha huwa thah ...” [Ref: Bukhari, Kitabul Tafsir, Surah Najm, Hadith 1966] Aur Mushrikeen un ko Allah (subhanahu wa ta'ala) kee betiyan mantay thay. Magar Mushrikeen apnay leyeh betiyoon ko bura jantay thay aur betoon ko pasand kertay thay. Aur is'see nazriyeh ko Allah (subhanahu wa ta'ala) mad e nazr rakh ker Mushrikeen say sawal kerta heh: “Kia tumaray leyeh betay aur us [yehni Allah] kay leyeh betiyan?” [Ref: Surah 53 Ayat 21] Mazeed Allah (subhanahu wa ta'ala) Al-Lat, Uzza, aur Manat kee haqiqat batata heh: “Yeh taqseem [yehni betoon aur betiyoon ki] bot hi buri heh. Yeh sab naam hen joh tum nay rakh leyeh hen [buttoon kay wastay] aur tumaray baap dada'oon nay, Allah nay nahin utari unki kohi sanad ...” [Ref: Ref: Surah 53 Ayat 22/23] Kabah kay andar aur ird gird 360 butt thay aur Mushrikeen zamana e jahilliya meh buttoon ka tawaf kernay kay leyeh aya kertay thay. Us zamanay meh Al-Lat us ko kaha jata thah joh Mushrikeen kay leyeh sat'toon golta thah: “... aur un say Ibn Abbas (radiallah ta'ala anhu) nay ke Laat us sha'khs ko kehtay thay joh hajiyoon kay leyeh sat'toon golta thah.” [Ref: Bukhari, Kitabul Tafsir, Surah Najm, Hadith 1964] Magar Mushrikeen nay aur un kay baap dada-oon nay ussay butt ka khuda bana deeya aur ko Allah (subhanahu wa ta'ala) kee beti tehraya. [Jari heh ...]

Point 4 - aur nah apni madad ker saktay hen. - Allah (subhanahu wa ta'ala) buttoon kay mutaliq farmata heh: “Be'shak jinnay tum Allah kay siwa pukartay ho voh har giz ek makhi bi peda nah ker saken gay khawa is kay leyeh voh sab jamah ho jahen, aur agar makhi un say kuch cheen leh toh voh is say nah charwa saken gay, kitna kamzor heh talib aur matloob.” [Ref: Surah 22 Ayat 73] aur dosri jaga Hazrat Ibrahim (alayhis salam) ka waqia naqal kerta heh: “Aur Allah kee kasam albatta meh tumaray buttoon (asnamuqum) say zeroor chaal chaloon ga jabke tum peet pher ker chalay jaho gay. Pas us nay un kay baray kay siwa sab ko reza reza ker dala ta'ke voh us kee taraf ruju keren, kehnay lagay kon heh jis nay hamaray khudahoon [bi'alihatinaa] kay saath yeh keeya be'shak voh zalimoon meh say heh?” [Ref: Surah 21 Ayat 57/59] Aur is in ayaat ka ek maqsood yeh heh ke min dun'illah (Allah kay siwa) Mushrikeen kay khuda hen joh apni madad nahin ker saktay: “Kia hamaray siwa un kay aur khuda (Aalihatun) hen joh unneh bachatay hen? Voh sak'kat nahin rakhtay apni madad kee aur nah voh ham say [un ko bachanay kay leyeh apna] saathi pahen gay.” [Ref: Surah 21 Ayat 43] aur ek aur ayat me Allah (subhanahu wa ta'ala) sawal poochta heh: “Allah kay siwa kia tumari aur apni madad ker saktay hen?” [Ref: Surah 26 Ayaat 23] Aljawab, agar buttoon kay pass ikhtiyar aur qudrat hoti toh voh zeroor apni madad kertay aur apnay aap ko Hazrat Ibrahim (alayhis salam) say bachatay aur makhi say bachatay aur joh makhi cheeze ura ker leh gahi wapis lanay per qadir hotay. Aur jab voh apnay leyeh is per qadir nahin toh phir un kay leyeh kesay ho saktay hen joh un ko poojtay hen! Tafasir e Ulamah e Sabika O Haal: “Allah (subhanahu wa ta'ala) in buttoon kay shirk say bilqul paak heh. Yeh butt kissi ko bi peda nahin ker saktay. Aur nah yeh butt apnay aap ko kohi faida puncha saktay hen aur nah hi nuqsaan.” [Ref: Tafsir Ibn Abbas, Publishers: Makki Darul Kutub] “In mushrikeen per izhar e na pasandgi keeya ja raha heh joh Allah (subhanahu wa ta'ala) kay sath esay andad, asnam aur awsaan ko shareek ibadat kertay hen joh ba'zaat khud Allah kee makhlooq aur banahi huwi cheezen hen, kissi mamlay meh unneh kuch be qudrat hasil nahin, nah yeh bi'gar sakhtay henaur nah sawar saktay hen, nah dekh saktay hen aur nah hi apnay pujariyoon kee madad ker saktay hen, balkay yeh be jaan mujasmeh hen joh harqat nahin kertay hen, nah suntay hen aur nah hi dekh saktay hen balkay in kay pujari in say is lehaz say behtr hen ke voh sun saktay hen dekh saktay hen aur pakar saktay hen, ...” [Ref: Tafsir Ibn Kathir, Publisher: Zia Ul Quran] “Pehlay ek tara kay shirk ka zikr thah us kee munasbat say in ayaat meh butt parasti ka rad farmatay hen. Yehni joh kissi ko peda nah ker sakkay balkay khud tumara banaya huwa ho voh tumara khuda ya mabood kesay ban sakta heh. Jin buttoon ko tum nay mabood tehraya heh aur khuda ka haq deeya heh aur tumaray kaam toh kia atay khud apni hifazat per be qadir nahin aur bavjood makhlooq honay kay kay un kamalat say mehroom hen jin say kissi makhlooq ko dosri purtafooq o imti'az hasil hota heh.” [Ref: Tafsir Shabir Ahmad Usmani, Publishers: Shah Fehad Quran Printing Complex] “Ayushrikoona, kia Allah kay sath shareek kertay hen. Malaa yakhuluqu, joh kissi cheez ko peda na ker saken, yehni iblis aur butt. Wahum yukhlaquna hum, zameer buttoon kee taraf rajeh heh (agar cha hum kee zameer jama ashaab aqal kee taraf rajeh hona chahyeh aur but jamad cheez heh) lekin buttoon ko mushrik mabood qarar detay thay (is leyeh but bi ashaab aqal kay hokam meh ho gahay). Wala yasta-ti'oona, aur butt taqat nahin rakhtay, lahum nasran, un mushrikoon ki madad kee joh in kay pujari hen. Wala anfusahum yansuruna, aur nah apni madad ker saktay hen ke na'munasab, na'gawaar cheez ko dafa ker saken maslan agar kohi in ko toray toh apnay ko mafooz rakh saken.” [Ref: Tafsir Mazhari, Publishers: Darul Ishaat] Kissa mukhtasar jitnay bee mufassireen e sabika zamana hen unoon nay is ayaat ka misdaq Mushrikeen aur un kay buttoon ko tehraya heh. Bator e daleel in tafasir ko be dekha ja sakta heh: - Al Tafsir Al Kabeer, by Imam Tabarani [306 Hijri] - Tafsir Jawahir Alhasaan fi Tafsir Al Quran - Tafsir Al Quran by Ferozabadi [817 Hijri] - Tafsir Ma'lim ul Tanzeel, by Imam Baghvi [546 Hijri] - Tafsir Rooh Al Biyaan Fi Tafsir Al Quran, by Ismail Haqqi [1127 Hijri] AlHasil: Charoon nuqaat Quran kee tafsir Quran kay asool kay mutabiq buttoon per fit atay hen aur yeh Quran say wazia dalahil say sabat ho chuka. Aur yeh be sabat ho chuka kay jinneh Quran meh Mushrikeen ka khuda likha gaya heh voh haqiqatan butt hen. Aur Tafasir e Ulamah sabika zamana aur haal say be yeh sabat huwa kay unoon nay donoon ayaat ka misdaq mushrikoon aur un kay buttoon ko tehraya jesay kay Quran say sabat huwa. Surah Al A'raf (7) Ayat 194: 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 A'raf (7) Ayat 194] Ayaat kay nuqaat: Point 1 - Bey shak tum jinnay pukartay ho Allah kay siwa, voh tumaray jesay banday hen, Point 2 - phir unnay pukaro toh chahyeh ke voh tummeh jawab den agar tum sachay ho.” Aayeh Quran aur Hadith kee roshini say dekhtay hen kay Mushrikeen e Makkah kin ko pukartay thay. Point 1 - Bey shak tum jinnay pukartay ho Allah kay siwa, voh tumaray jesay banday hen. - Tafsir 1: Allah (subhanahu wa ta'ala) Quran e qareem meh zamana e Hazrat Nuh (alayhis salam) kay Mushrikeen kee baat naqal kerta heh: “Aur unoon nay bari bari chalen chaleen. Aur unoon nay kaha tum har giz nah chorna apnay khudahoon ko, aur har giz nah chorna Wadd aur nah Suwa aur nah Yaguth aur nah Ya'uq aur na Nasr ko.” [Ref: Surah 71 Ayat 23] Yeh kia thay is kee tafseel Sahabi e RasoolAllah (sallalahu alayhi was'sallam) Hadhrat Ibn Abbas (radiallah ta'ala anhu) kee zubaan e mubaraka say: “... joh butt Nuh (alayhis salam) ki qom meh poojay jatay thay bad meh wohi Arab meh poojay janay lagay thay. Wadd, Daumat al jandal meh bani Jandal ka butt tha. Suwa bani Hazeel ka thah, Ya'ghuth bani Murad ka thah. Aur Murad kee shaakh bani Ghu'taif ka joh wadi Juff meh qom bani saba kay pass rehtay thay. Ya'uq bani hamdan ka butt thah, Nasr Himyr ka butt thah joh Zhul Al Kala kay aal meh thay.” Yeh butt keun aur kesay Mushrikeen e Arabia kay khuda banay yeh be Hadhrat Ibn Abbas (radiallah ta'ala anhu) kee zubani, pesh e khidmat heh: “... yeh panchoon Nuh (alayhis salam) kee qom kay Saleh [yehni muttaqi, prezgar] logoon kay naam thay. Jab in kee wafat ho gaee toh shaytaan nay un kee qom kay dil meh dala ke apni majlisoon meh jahan voh bethtay thay butt nasb ker lenh. Aur un buttoon kay naam apnay saleh afrad kay naam per rakh lenh. Chuna'chay un logoon nay esa hee keeya, us waqt un butoon kee ibadat nahin huwi leken jab voh log be mar gahay jinoon nay butt nasb keeyeh thay aur asal surat haal ka ilm logoon ko nah raha toh un kee ibadat honay lagi.”[$] [Ref: Bukhari, Kitab Tafsir, Surah Nuh, Hadith 2027] Alhasil jab Nuh (alayhis salam) kee qom kay log jinoon nay yeh butt banahay aur rakhay thay voh faut ho gahay aur future zamanay kay logoon ko asal wajuhat ka ilm nah raha toh baad meh unoon nay in buttoon ko khuda bana ker ibadat sheroon ker deeh. Abh is bunyaad ko mad e nazr rakh ker is ayaat ko samja jahay: 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] Sawal yeh heh kay Allah (subhanahu wa ta'ala) nay ayaat meh keun farmaya kay voh jinnay tum pukartay voh banday hen? Is kee waja yeh heh kay joh zamana e RasoolAllah (sallalahu alayhi was'sallam) kay Mushrikeen thay un ko be ilm nahin thah kay Wadd, Ya'guth, Ya'uq, Nasr, haqiqatan banday thay. Mushrikeen bi apnay baap dada kay naqsh e qadam per in buttoon ko khuda mantay ahay thay. Aur is la ilmi ko door kernay kay leyeh aur un kay buttoon ko khuda man'nay kay nazriyat kay radd meh Allah (subhanahu wa ta'ala) nay farma deeya kay jinnay tum pukartay ho haqiqatan voh be banday thay na ke butt kay khuda. Baqi Tafasiroon Kee Bunyad: Agar kaha jahay; 'Ali sher heh.' toh mafoom kulli tashbih wala nahin leeya jahay ga; kay Ali zaat o sifaat meh sher heh magar sirf juzzi tashbih tor per kissi ek khoobi ya ek say zahid khoobiyoon meh sher jesa tehraya gaya heh. Aur mahawaratan jis ko sher kaha jahay mafoom taqatwar, bahadur hota heh nah ke char tangoon, dumb wala sher. Aayeh juzzi tashbih kee ek misaal is kee Quran say detay hen. Allah (subhanahu wa ta'ala) nay Quran meh farmaya heh kay zameen per chalnay walay aur asmanoon meh urnay walay tum jesi ummateh hen: “Aur nahin kohi zameen meh chalnay wala aur na kohi parinda apnay peroon per urta heh, magar tum jesi ummateh, ham nay is kitab meh say kuch utha'kay nah rakha [yehni har cheez ka zikr kitab meh keeya], phir [log] apnay Rabb kee taraf utha'hay jahen [gay].” [Ref: Surah 6 Ayat 38] Agar is say tashbih qulli murad leeh jahay toh phir mafoom yeh hoga kay charin parind ham jesay insaan hen keun kay in ko ham jesi ummateh farmaya gaya heh. Aur is kay sath, yeh charind parind aur janwar qeeray maqoray shehroon meh rehtay hen, apni family heh, un kay pass be safr kernay kay leyeh goray, gadday, oonth, aur soda salfa khareednay kay leyeh bazaar, aur khanay peenay kay kitchen aur rafa e hajat kay leyeh toilets aur jurm kee rok tham kay leyeh police force heh. Joh ahle aqal samajtay hen kay esa har giz nahin. Jab yeh muhaal heh toh phir yeh sab ham jesi ummateh kesay ho saktay hen? Khuzarish heh kay yahan per tashbih juzzi heh yehni kissi ek sift ya chand siftoon meh sab janwar o charin parind qeeray makoray ham jesay hen aur voh kon si sifteh hen? Un meh say ek sift ka zikr Allah (subhanahu wa ta'ala) nay ayat meh farma deeya heh: “Aur nahin kohi zameen meh chalnay wala aur na kohi parinda apnay peroon per urta heh, magar tum jesi ummateh, ...” yehni zameen per chalnay walay aur parinday ummateh hen yehni jistera ham agathay rehtay hen is'see tera janwar parindeh waghera be apnay jesoon kay saath ummat ban ker rehtay hen. Misaal kay tor per, tota totoon kay saath, chiryen chiryoon kay saath, chimti chimtiyoon kay saath, yehni har kism ka janwar parinda qeera moqora apni nasl kay saath rehta heh ghair nasal kay saath nahin. Sher bakriyoon kay saath nahin rehta, kutta billiyoon kay saath nahin rehta balkay har janwar apni nasal kay saath rehta heh aur is'see tera insaan be insaanoon kay saath rehta heh. Jistera insaan khata peeta heh, marta aur peda hota heh, sota jagta heh, waghera waghera wohi sifaat janwaroon parindoon meh be hen. Abh jab aap samjay kay Allah (subhanahu wa ta'ala) jab tashbeeh deta heh toh qulli tashbih murad nahin hoti balkay ek ya chand sifaat o khoobiyoon meh tashbih hoti heh toh atay hen ayaat kee taraf jis ko daleel banaya gaya heh Ahle Sunnat kay khilaaf. - Tafsir 2: Allah (subhanahu wa ta'ala) nay Quran meh farmaya: 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] Note keryeh kay Allah (subhanahu wa ta'ala) nay pukaray janeh waloon ko tumaray jesay banday kaha heh. Magar joh Quran say sabat huwa voh yeh heh kay voh butt hen joh zamana e maazi meh Nuh (alayhis salam) kee ummat kay saliheen banday thay magar RasoolAllah (sallalahu alayhi was'sallam) kay zamanay say pehlay hee butt bana ker un saliheen kay namoon say mansoob keeyeh gahay thay. Khadam arz kerta heh kay Allah (subhanahu wa ta'ala) ka farmana kay voh ham jesay banday hen tashbih qulli nahin magar tashbih juzzi kay mafoom meh farmaya gaya heh. Yehni voh bilqul zaat o sifaat ham jesay nahin magar kissi ek sift meh ya chand siftoon meh ham jesay hen. Note keejeeyeh kay voh butt Nuh (alayhis salam) ki ummatiyoon yehni insaanoon kee shakal o soorat meh banahay gahay thay is leyeh Allah (subhanahu wa ta'ala) nay un ko tumaray jesay banday farmaya. Magar Allah (subhanahu wa ta'ala) Quran kee agli ayat meh buttoon kay khuda honay aur Mushrikeen aur un kay khudahoon kee zillat kay wastay un kay butt kay khudahoon ka rad kertay huway sawal poochta heh: “Kia un kay pahoon hen jin say chalen ya un kay haath jis say garift keren ya un ki ankhen jin say dekh saken aur qaan jin say suneh? Farmaho; apnay shareekoon ko pukaro aur muj per waar chalo aur mujjay molat nah doh.” [Ref: Surah 7 Ayat 195] Aur sawaloon kay doh kay jawab Allah (subhanahu wa ta'ala) khud farmata heh: “Aur agar tum un ko pukaro hidayat kee taraf toh kuch nah suneh gay. Aur [butt ka khuda] dekhtay hen jesay tummeh dekh rahay hen aur voh kuch nahin dekhtay.” [Ref: Surah 7 Ayat 198] Ya Allah voh butt bazahir Mushrikoon jesay banday hen magar haqiqat meh insaan har giz nahin. Mushrik teray banahay huway hen aur butt Mushrikoon kay banahay huway hen; teray bananay meh tera kohi muqabil nahin. Voh butt shakal e insaani meh toh hen magar insaan nahin, haath toh rakhtay hen magar pakr nahin saktay, qaan rakhtay hen magar dekh nahin saktay, aankh rakhtay hen sun nahin saktay, pahoon rakhtay hen chalnay kee quwat nahin rakhtay. balkay jin buttoon ko Mushrikeen pukartay hen voh banahay gahay hen aur yeh butt kuch nahin banatay: “Jin ko voh Allah kay siwa pukartay hen kuch nahin banatay magar banahay gahay hen. [Woh] murda, be'jaan aur unneh khabr nahin [logh] kab utha'hay (yub'asoona) jahen gay.”[*] [Ref: Surah 16 Ayaat 20/21] [Jari heh ...]

Taruf: “Al hamdu'lillahi rabbil alameen, was salatu was'sallamu ala sayyidil ambiyah wal mursaleen. Amma bad fa awzu billahi manishayta nir'rajeem. Bismillah ir'rahma nir'raheem.” Khadam ka asal maqsid, sirf yeh sabat kerna heh kay joh ayaat janab Waseem Sahib nay pesh keenh hen voh mushrikeen aur un kay khudahoon yehni buttoon kay baray meh nazil huween theen. Is leyeh meh koshish keroon ga kay ayaat ka tafseelan mafoom nah bataya jahay balkay sirf us pehloo ko ujagar keeya jahay jis say yeh sabat hota heh ke yeh ayaat mushrikeen aur un kay khudahoon yehni buttoon kay mutaliq hen. Jawab ko samajnay kay leyeh in points ko malhooz e khatr rakha jahay. Surah A'raf (7) Ayaat 191/192: Allah (subhanahu wa ta'ala) farmata heh: “Kia ussay shareek kertay hen joh kuch nah banahay aur voh khud bana'hay huway hen. Aur nah voh un ko madad puncha saktay hen aur nah apni madad ker saktay hen.” [Ref: Surah 7 Ayat 191/192] Is ayaat meh char points hen: Point 1 - ussay shareek kertay hen joh kuch nah banatay Point 2 - aur who khud bana'hay huway hen. Point 3 - nah voh un ko madad puncha saktay hen Point 4 - aur nah apni madad ker saktay hen. Abh insha'allah charoon points kee wazahat khadam Quran kee roshini say keray ga ta'kay haq wazia ho aur batal sharminda ho, Islam kee fata ho aur Kuffr ki zillat, Ahle Sunnat kay asool o aqahid sachay sabat hoon aur zurriat e Khariji'at kay asool o aqaid o feham e Quran tafsir bir'ray (yehni apni mangarat tafsir jis ka kohi saboot Quran o Ahadith meh nahin) batal o mardood sabat ho. Point 1 - ussay shareek kertay hen joh kuch nahin banatay. Tafsir 1: - Allah (subhanahu wa'tala) Mushrikeen e Makkah kay mutaliq farmata heh: "Sirf tum parastash kertay ho Allah kay siwa buttoon kee, aur tum jhoot gartay (takhluquna) ho, beshak Allah kay siwa jin kee tum parastash kertay ho voh tumaray leyeh rizq kay maliq nahin ...” [Ref: Surah 29 Ayat 17] Makhlooq ko khuda ka shareek banana esa jhoot heh jis kay jhoot honay meh shak o shuba nahin aur is'see waja say Allah (subhanahu wa ta'ala) nay buttoon kay tarashnay kay lafz ko chor ker jhoot garnay, jhoot kee takhleeq kerna farmaya heh. Allah (subhanahu wa ta'ala) nay sab buttoon ko al batil farmaya heh yehni Allah (subhanahu wa ta'ala) nay albatil ko bator e title istimal keeya heh:“Yeh is leyeh heh ke Allah hee Haq heh aur yeh ke voh us kay siwa jis ke ibadat kertay hen sab batil hen, aur yeh ke Allah hee buland martba barahi wala heh.” [Ref: Surah 31 Ayat 30] aur mazeed albatil kay mutaliq farmata heh:“Aap farma denh haq aa gaya aur nah peda keray ga batil [kissi cheez ko] aur nah [dobara] lotahay ga.” [Ref: Surah 34 Ayat 49] Is ayaat meh doh nuqtay hen batil nah peda keray ga aur dosra nuqta kay batil phir nah lotahay ga maut kay bad aur dosray nuqtay yehni: “... aur nah [dobara] lotahay ga.” kay mutaliq Allah (subhanahu wa ta'ala) farmata heh: “... aur nah voh ikhtiyar rakhtay hen maut aur zindgi per aur phir uthahay janay per.” [Ref: Surah 25 Ayat 3] Sawal uthta kia hen voh joh ikhtiyar nahin rakhtay phir uthahay janay per; toh jawab hazir heh: “Aur logoon nay us kay siwa aur khuda (Aalihatan) tehra leeyeh ke voh kuch nahin banatay, magar khud banahay gahay hen; aur voh apnay leyeh ikhtiyar nahin rakhtay nuqsan aur nafa ka aur nah voh ikhtiyar rakhtay hen maut aur zindgi per aur phir uthahay janay per ” [Ref: Surah 25 Ayat 3] Alhasil voh khuda yehni butt hen joh kuch nahin banatay khud banahay gahay hen aur zindgi, maut, aur hisab o kitab kay wastay phir uthahay janay per ikhtiyar nahin rakhtay. Tafsir 2: - Allah (subhanahu wa ta'ala) farmata heh: “Jin ko voh Allah kay siwa pukartay hen kuch nahin banatay magar banahay gahay hen. [Woh] murda, be'jaan aur unneh khabr nahin [logh] kab utha'hay (yub'asoona) jahen gay.” [Ref: Surah 16 Ayaat 20/21] aur Allah (subhanahu wa ta'ala) ek aur ayat meh nishanda'i kerta heh kay voh albatil khuda hen joh kuch nahin banatay: “Aur logoon nay us kay siwa aur khuda (Aalihatan) tehra leeyeh hen, voh kuch nahin banatay, magar khud banahay gahay hen; aur voh apnay leyeh ikhtiyar nahin rakhtay nuqsan aur nafa ka aur nah voh ikhtiyar rakhtay hen maut aur zindgi per aur phir uthahay janay per ” [Ref: Surah 25 Ayat 3] Allah (subhanahu wa ta'ala) albatil khudahoon kay mutaliq farmata heh:“Be'shak jinnay tum Allah kay siwa pukartay ho voh har giz ek makhi bi peda nah ker saken gay khawa is kay leyeh voh sab jamah ho jahen, aur agar makhi un say kuch cheen leh toh voh is say nah charwa saken gay, kitna kamzor heh talib aur matloob.” [Ref: Surah 22 Ayat 73] Alhasil, albatil khuda yehni butt jin ko Mushrikeen apna khuda tasleem kertay thay un kay mutaliq Allah (subhanahu wa ta'ala) nay farmaya kay voh kuch nahin bana saktay hatta ke agar sab mil ker aa jahen toh phir bee makhi peda nahin ker saktay. Point 2 - aur who khud bana'hay huway hen. - Allah (subhanahu wa ta'ala) Hazrat Ibrahim (alayhis salam) ka waqia Quran meh biyan kertay hen: “ … phir voh un kay ma'budoon meh chup ker gus gaya, phir kehnay laga; kia tum khatay ho? Tummeh kia huwa tum boltay nahin? phir puri quwat say marta huwa un per ja pera. Phir voh (but parast) mutawajoh huway, dortay huway us kee taraf (ahay), us nay farmaya tum [unki] parastash kertay ho joh tum khud tarashtay [tanhitoon] ho. Halan ke Allah nay tummeh peda keeya aur joh tum banatay ho?” [Ref: Surah 37 Ayat 91/96]“Aur Allah kee kasam albatta meh tumaray buttoon (asnamuqum) say zeroor chaal chaloon ga jabke tum peet pher ker chalay jaho gay. Pas us nay un kay baray kay siwa sab ko reza reza ker dala ta'ke voh us kee taraf ruju keren, kehnay lagay kon heh jis nay hamaray khudahoon [bi'alihatinaa] kay saath yeh keeya be'shak voh zalimoon meh say heh.” [Ref: Surah 21 Ayat 57/59] Allah (subhanahu wa ta'ala) nay Hazrat Ibrahim (alayhis salam) ka sawal naqal keeya joh unoon nay apnay zamanay kay Mushrikeen say keeya: “Us nay farmaya tum [unki] parastash kertay ho joh tum khud tarashtay ho? Halan ke Allah nay tummeh peda keeya aur joh tum banatay ho.” [Ref: Surah 37 Ayat 95/96] aur is'see tera ek aur ayaat meh: “Yaad kero jab Ibrahim nay apnay baap say kaha; kia tum buttoon ko khuda mantay ho?” [Ref: Surah 6 Ayaat 74] Is say sabat huwa kay joh banahay gahay hen voh but hen jin ko Hazrat Ibrahim (alayhis salam) nay tor dala thah aur yeh but mushrikeen kay khuda thay jinnay unoon nay tarash ker banaya thah. - Jab Hazrat Musa (alayhis salam) kee qom jab samundar par ker chuki toh joh mutalba unoon nay Hazrat Musa (alayhis salam) say keeya pesh e khidmat heh: “Bani Israeel ko samundar par utara, pas voh ek es'see qom kay pass a'hay joh apnay khudahoon [but'toon] per jamay bethay thay voh bolay heh Musa hamaray leyeh esay khuda [but] bana deh jesay in kay hen (Musa alayhis salam) nay kaha tum log jahl kertay ho.” [Ref: Surah 7 Ayat 138] Is say yeh sabat huwa kay jis qom per Hazrat Musa (alayhis salam) aur un ki ummat gahi thee unoon nay khuda banahay huway thay aur bani Israeel nay be hath say banay huway khudahoon yehni buttoon kee farmaish ki thee joh Musa (alayhis salam) nay puri nah kee aur jis ko unoon nay Musa (alayhis salam) kee ghair hazri meh pura keeya aur ek bachray ka butt banaya aur us ko khuda bana deeya: “Aur albatta Musa tumaray pass wazia nishaniyoon kay saath ahay, phir tum nay us kay bad bachray ko [mabood] bana leeya aur tum zalim ho.” [Ref: Surah 2 Ayaat 92] “... phir unoon nay kaha yeh tumara khuda (Ilahuqum) heh aur Musa ka Khuda heh, voh [Musa] toh bool gaya heh.” [Ref: Surah 20 Ayaat 88] - Alhasil; Mushrikeen patharoon aur deeghir maadi cheezoon say apnay khuda yehni buttoon ko banaya kertay thay aur agar is bunyadi behas ko mad e nazr rakha jahay toh Allah (subhanahu wa ta'ala) nay joh Quran e kareem meh farmaya heh: “... ussay shareek kertay hen ... voh khud bana'hay huway hen.” [Ref: Surah 7Ayat 191] Is ka mafoom bilqul wazia ho jata heh kay voh butt kay khuda jin ko Mushrikeen e Makkah Allah (subhanahu wa ta'ala) kay shareek banaya heh voh khud banahay gahay hen patharoon aur deegir cheezoon kay sath. Aur khudahoon kay banahay janay aur un ka kuch nah bananay ka zikr Allah (subhanahu wa ta'ala) nay Quran meh wazia ilfaaz meh keeya heh: “Aur logoon nay us kay siwa aur khuda (Aalihatan) tehra leeyeh, voh kuch nahin banatay aur khud bana'hay gahay hen, ...” [Ref: Surah 25 Ayat 3] Point 3 - nah voh un ko madad puncha saktay hen. - Allah (subhanahu wa ta'ala) nay farmaya kay jin ko Mushrikeen e Makkah Allah (subhanahu wa ta'ala) kay shareek banatay hen voh nah u: “Kia ussay shareek kertay hen joh kuch nah banahay aur voh khud bana'hay huway hen. Aur nah voh un ko madad puncha saktay hen [mushkil waqt meh] aur nah apni madad ker saktay hen.” [Ref: Surah 7 Ayat 191/192] Allah (subhanahu wa ta'ala) Mushrikeen say sawal kerta heh: “Kia hamaray siwa un kay aur khuda (Aalihatun) hen joh unneh bachatay hen?” Magar sawal ka jawab ussee ayaat meh ana'hit farmata heh: “Voh sak'kat nahin rakhtay apni madad kee aur nah voh ham say [un ko bachanay kay leyeh apna] saathi pahen gay.” [Ref: Surah 21 Ayat 43] Ek aur ayaat meh Allah (subhanahu wa ta'ala) waja batata heh kay Mushrikeen nay keun khuda banahay aur keun un kee khuda bananay kee waja batil heh: “Aur unoon nay bana leeyeh Allah kay siwa khuda [is khiyal e batil say ke] shahid voh madad keeyeh jahen. Voh un kee madad nahin ker saktay aur voh un kay leyeh lashkar meh hazir keeyeh jahen gay.” [Ref: Surah 36 Ayat 74/75] [Jari heh ...]

As-Salam alayqum wr wb, Meray piyaray Sunni bahiyo. Khadam Pakistan gaya huwa thah wahan per Waseem Mughal joh khalis khariji thah us say deegir masail per guftgoo huwi magar kohi khatami fesla nah ho sakka. Magar janab nay jab Quran say Mushrikoon aur buttoon wali ayaat Allah kay waliyoon per chispan kerna chaheen toh khadam nay challenge deh ker kaha kay joh tum ayaat pesh kero gay woh sab buttoon kay baray meh nazil huween theen na kay Awliyah Allah kay baray meh. Waseem nay khadam ko jawaban challenge deeya kay agar tum yeh sabat ker doh nay yeh bandoon kay wastay hen toh meh Sunni ho jahoon ga. Khadam nay yeh tehreer likhwa leeh aur saath yeh be likh deeya kay agar meh sabat nah ker sakka toh khadam us ka maslak qabool ker leh ga. Khadam kitaben aur refference nah honay kee bina per jawab nah deh saka aur mutafika fesla huwa kay khadam England meh ja ker Quran o Hadith kee roshini meh ba-qaida jawab likhay ga. Aur khadam nay jawab maqal ker leeya aur in sha Allah jald print ker kay mera younger brother Waseem Mughal Sahib ko pauncha deh ga. Aap suneeh bahiyoon say apeal heh kay aap Waseem bahi kee hidayat kay leyeh dua goo hoon. Aur khadam kay leyeh be nek dua'hen keren.

Salam alayqum wr wb, Bad aqeedah kay saath Syed kee nisbat meh pasand nahin kerta. Mujjay karahat hoti heh is say aur mera esa krna shar'an jaiz heh. RasoolAllah (sallalahu alayhi was'sallam) ka farman heh kay joh bat dil ko chubay us ko chor dena chahyeh. Agar kohi apnay aap ko Wahhabi kehlahay aur us kee agar gumrahi had e kuffr taq nahin paunchi toh Syed kehnay meh harj nahin ba shart e Syed ho toh. Aur agar woh apnay Wahhabi mazhab kay baray meh ilm rakhta heh aur us kay aqahid wohi hen joh aam Wahhabi maulvi taleem detay hen toh phir kaffir heh aur murtad ka nasab sabat nahin rehta is leyeh us ko Syed kehna jaiz nahin hoga.

brother Izhar Ahmed salam alayqum wr wb Aaj subho meh Pakistan ja raha hoon is leyeh. mazeed kohi madad nahin ker sakoon ga. Wahhabiyoon Deobandiyoon kee taraf say joh ihtirazat hotay hen woh taqriban sab kay jawabat is discussion meh mojod hen. Thori mehnat ker kay aap ko talash kerna peren gay. jazakallah khair. Ihtiraaz ka jawab yeh heh:

Discussion has come to end. Now you are free to comment.

My brother adequet response was already given. The aspect which was not adressed before I will adress here. The station of Shahid when granted was not perfected in him yet it was gradual evolution to perfection. And until the perfection was achieved Prophet (sallalahu alayhi was'sallam) did not know absolutely evrything, and did not see absolutely evrything hence he had to be informed of matters which he did not know via wahi. Note that just as knowledge of RasoolAllah (sallalahu alayhi was'sallam) increased gradually his mujzati powers of related to his being Shahid increased gradually and when the deen was perfect so was his knowledge and his maqam e Shahid perfected with it because these are connected with deen. So prior to akmaliat of deen, and akmaliat of maqam e shahid, and akmaliat of his knowledge chances are Prophet (sallalahu alayhi was'sallam) did not know/see everything. Allah (subhana wa ta'ala) declares something before it happens. Allah (subhana wa ta'ala) said Zalikal kitabu la raiba fi at a time when the Quran was not fully revealed yet. Allah (subhana wa ta'ala) states about all the Quran; including the parts which were revealed and parts which were to be revealed that in this entire Quran there is no doubt. Point is Allah (subhana wa ta'ala) declares something in advance which was to happen later. Quran was said to be la raiba fi including the parts which were not revealed yet but Allah knew they will be revealed therefore in advance their mention was made. Similarly Allah (subhana wa ta'ala) declared Prophet (sallalahu alayhi was'sallam) is Shahid but the akmaliat in being Shahid was to be achieved gradually and his being shahid was mentioned earlier. Footnotes: [1] Narrated Jabir bin 'Abdullah Al-Ansari: Allah's Apostle said, "Name yourselves after me (by my name) but do not call (yourselves) by my Kuniya, for I am Al-Qasim (distributor), and I distribute among you Allah's blessings." This narration has also come on the authority of Anas that the ! Prophet said so." [Ref: Bukhari, B73, H216] Narrated Muawiya: I heard Allah's Apostle saying, "If Allah wants to do good to a person, He makes him comprehend the religion. I am just a distributor, but the grant is from Allah. (And remember) that this nation (true Muslims) will keep on following Allah's teachings strictly and they will not be harmed by any one going on a different path till Allah's order (Day of Judgment) is established." [Ref: Bukhari, B3, H71] Narrated Humaid: I heard Muawiya bin Abi Sufyan delivering a sermon. He said, "I heard the Prophet saying, "If Allah wants to do a favor to somebody, He bestows on him, the gift of understanding the Quran and Sunna. I am but a distributor, and Allah is the Giver. The state of this nation will remain good till the Hour is established, or till Allah's Order comes." [Ref: Bukhari, B92, H415] [2] Just has my statements have to be understood in light of my evidences i.e. in the context of Prophet (sallalahu alayhi was'sallam) being Shahid bashri, mufti sahibs statement has to be understood in light of his evidence and his context.This statement of Mufti Sahib: “From this we understand that Prophet (sallalahu alayhi was'sallam) saw every aspect of everyone's life before his arrival into the apparent [world].” has to be understood in the context of the evidence which Mufti Sahib used. Its literal reading contradicts the aqeedah of Ahle Sunnat as well as the evidence he used and contradicts his own position mentioned else where in the book. [Note, see footnote 3] The evidence which Mufti Sahib used establishes that Prophet (sallalahu alayhi was'sallam) has been observing in roohani/noorani sense the actions of every creation from beginning of the creation and it does not establish that Prophet (sallalahu alayhi was'sallam) had seen everything of the FUTURE before his birth. Hence the statement is to be understood in this way: “From this we understand that Prophet (sallalahu alayhi was'sallam) saw every aspect of everyone's life [from beginning of creation until] before his arrival into the apparent [world].” [3] Now this quote: اس واقعہ کی جگہ نہ تھے جسمانی لحاظ سے ہے عالم روحانی کی حیثیت سے حضور علیہ اسلام ہر رسول کی رسالت اور آدم علیہ اسلام سے لیکر آپ کے جسمانی ظہور تک تمام واقعات پر حاضر ہیں۔ actually is in line with the understanding that Prophet (salllalahu alayhi was'sallam) was observing in aalam e Roohaniat/Nooraniat, from beginning of creation to his birth. And the statement is about: “From this we understand that Prophet (sallalahu alayhi was'sallam) saw every aspect of everyone's life [from beginning of creation until] before his arrival into the apparent [world].” has been clarified in this context and his this statement can be more specific in context of what is mentioned in his citation but I preffered simplicity for briefness. [4] This was the actual definition of Hadhir Nadhir: “Prophet (sallalahu alayhi was'sallam) is Shahid (i.e. witness) and a witness must posess two qualties; Hadhir (i.e. present phisically) as well as Nadhir (hearing, seeing). And without these qualities one can not be a truthful witness. Our belief is that Prophet (sallalahu alayhi was'sallam) is Hadhir in his heavenly resting place in Madinah ash'shareef but soul is able to move as soul of Musa (alayhis salam) was able to move from place to place while keeping touch with the body of Musa (alayhis salam) and Nadhir upon his Ummah. Ability of Hadhir Nadhir is a mojzaati qudrat which is not only granted to Awliyah-Allah but to Prophet (sallalahu alayhi was'sallam) as well, who is a perfection in being Nadhir and like of which Allah (subhana wa ta'ala) has granted angle of death.” in my first post but I noticed that I had combined two sentences togather thus effecting the coherence of sentence therefore I have removed it from the middle and added it as next sentence. Note the meaning in actual quote and the restructred definition is exactly the same. [5] There are two types of Ummah of Prophet (sallalahu alayhi was'sallam) believing Ummatis and non-believing Ummatis: “Abu Huraira reported that the Messenger of Allah (may peace be upon hlmg) said: I have been given superiority over the other prophets in six respects: I have been given words which are concise but comprehensive in meaning; I have been helped by terror (in the hearts of enemies): spoils have been made lawful to me: the earth has been made for me clean and a place of worship;I have been sent to all mankind and the line of prophets is closed with me.” [Ref: Muslim B4, H1062] [6] Quran is Zikrul lil alameen: “And no reward dost thou ask of them for this: it is no less than a message for all creatures.” [Ref: 12:104] hence those who want to take a lesson from verse of Quran in the present context can do so without negating the haqiqi meaning and affirm a meaning which befits readers reality.

You may argue that; Prophet (sallalahu alayhi was'sallam) did not see because the verses of Quran narrate the historical events which Prophet (sallalahu alayhi was'sallam) has read himself. Hence the seeing of evidences of past events is being reminded and not seeing of actual vision with eyes. My response is; Prophet (sallalahu alayhi was'sallam) was sent as a Shahid mutlaq: O Prophet, indeed We have sent you as a witness and a bringer of good tidings and a warner.” [Ref: Sahih International 33:45] “We have truly sent thee as a witness, as a bringer of Glad Tidings, and as a Warner:” [Ref: 48:8] and Allah (subhana wa ta'ala) did not restrict his seeing to affairs of his time or affairs taking place around him. The hadith of tirmadhi state: Narrated AbdurRahman ibn A'ish: Allah's Messenger (peace be upon him) said: I saw my Lord, the Exalted and Glorious in the most beautiful form. He said: What do the Angels in the presence of Allah contend about? I said: Thou art the most aware of it.He then placed His palm between my shoulders and I felt its coldness in my chest and I came to know what was in the Heavens and the Earth. He recited: 'Thus did we show Ibrahim the kingdom of the Heavens and the Earth and it was so that he might have certainty.' (6:75)" [Ref: Tirimdhi, Vol 5, Hadith No. 3245, Tafsir Surah S'ad] "[...] Then I saw Him put his palms between my shoulder blades till I felt the coldness of his fingers between the two sides of my chest. Then everything was illuminated for me and I recognized everything. He said: Muhammad! I said: At Thy service, my Lord. He said: What do these high angels contend about? I said: In regard to expiations. He said: What are these? [...]" [Ref: Tirimdhi, Vol 5, Hadith No. 3246, Tafsir Surah S'ad] and this is proof that he was made witness to events of past. Hence he was not just sent as a Shahid bashri upon the present but upon the events of the past as well. Therefore the the mumtazi'at, the uniquesness of Prophet (sallalahu alayhi was'sallam), in regarding these events is that he was hearing, seeing type of witness of these events. Where has the Jews, Christians and others were not actual witnesses to these events but their knowledge consisted of what they had read about these events in their books. With regards to the tafasir you quoted. They have refuted nothing which I have established with evidences of Quran and hadith, nature of Quran is jawami al kalim (i.e. shortest expression bearing widest meaning) and the mufassireen have in light of this have interpreted these verses in light of their evidences without explicitly negating the interpretation which I have established with evidences. They did not state anything explicitly about aqeedah of Ahle Sunnat Wal Jammat because it was established fact and never contested. The munkireen of Prophet's (sallalahu alayhi was'sallam) hearing, seeing as Shahid only have come to existance in maybe past hundered years or so. And this fitna has gradually spread amongst the Muslim population by Wahhabis. When the fitna of those who deny the station of Shahid of RasoolAllah (sallalahu alayhi was'sallam) by disbelieving the qualities which make him Shahid (i.e. hearing, seeing, being present) then the scholars of Ahle Sunnat in subcontinent as well as all over where this fitna reached wrote books refuting it. It is trait of Islamic scholarship to write and refute any fitna when it emerges and history is evidence to this and this also happened when the maqam e shahid was denied for Prophet (sallalahu alayhi was'sallam) and ever since it has continued. جس طرح قرآن کی قطعی الدلالہ آیات سے ثابت ہے کہ نبی صلی اللہ علیہ وسلم پچھلی امتوں کے اعمال پر شاہد نہیں تھے لیکن آپ کا کہنا یہ ہے کہ نبی صلی اللہ علیہ وسلم کو اعلان نبوت کے بعد پچھلی تمام امتوں کے اعمال دکھا دیئے گئے تھے تو اس حوالے سے آپ بھی کوئی قطعی الدلالہ ثبوت بیان فرما دیں۔ I have inserted few words into the text in green to put into the context the of subject into its place. Bold & Underlined was based on this evidence: Narrated AbdurRahman ibn A'ish: Allah's Messenger (peace be upon him) said: I saw my Lord, the Exalted and Glorious in the most beautiful form. He said: What do the Angels in the presence of Allah contend about? I said: Thou art the most aware of it.He then placed His palm between my shoulders and I felt its coldness in my chest and I came to know what was in the Heavens and the Earth. He recited: 'Thus did we show Ibrahim the kingdom of the Heavens and the Earth and it was so that he might have certainty.' (6:75)" [Ref: Tirimdhi, Vol 5, Hadith No. 3245, Tafsir Surah S'ad] "[...] Then I saw Him put his palms between my shoulder blades till I felt the coldness of his fingers between the two sides of my chest. Then everything was illuminated for me and I recognized everything. He said: Muhammad! I said: At Thy service, my Lord. He said: What do these high angels contend about? I said: In regard to expiations. He said: What are these? [...]" [Ref: Tirimdhi, Vol 5, Hadith No. 3246, Tafsir Surah S'ad] Our aqeedah is also that before the birth of Prophet (sallalahu alayhi was'sallam) saw the events of universe in Roohani/Noorani sense but he was not witnessing those events as a bashr. This is established by the fact that first thing which Allah (subhana wa ta'ala) created was the Noor of beloved Prophet (sallalahu alayhi was'sallam) and this Noor was seperated in parts and from this Noor everything within the universe was created. And he saw in Roohani/Noorani sense all that had happened and in this context some verses of the Quran state; “Did you (O Muhammad - peace be upon him) not see how your Lord dealt with 'Ad (people)?” [Ref: 89:6] Seest thou not that Allah created the heavens and the earth in Truth? If He so will, He can remove you and put (in your place) a new creation? [Ref: 14:19] Seest thou not that it is Allah Whose praises all beings in the heavens and on earth do celebrate, and the birds (of the air) with wings outspread? Each one knows its own (mode of) prayer and praise. And Allah knows well all that they do. [Ref: 24:41] Do ye not see that Allah has subjected to your (use) all things in the heavens and on earth, and has made his bounties flow to you in exceeding measure, (both) seen and unseen? Yet there are among men those who dispute about Allah, without knowledge and without guidance, and without a Book to enlighten them! [Ref: 31:20] "'See ye not how Allah has created the seven heavens one above another, [Ref: 71:15] Didst thou not Turn by vision to those who abandoned their homes, though they were thousands (In number), for fear of death? Allah said to them: "Die": Then He restored them to life. For Allah is full of bounty to mankind, but Most of them are ungrateful. [Ref: 2:243] Hast thou not Turned thy vision to the Chiefs of the Children of Israel after (the time of) Moses? they said to a prophet (That was) among them: "Appoint for us a king, that we May fight in the cause of Allah." He said: "Is it not possible, if ye were commanded to fight, that that ye will not fight?" They said: … [Ref: 2:246] Turnest thou not thy sight towards those who were forbidden secret counsels yet revert to that which they were forbidden (to do)? And they hold secret counsels among themselves for iniquity and hostility, and disobedience to the Messenger. And when they come to thee, they salute thee, not as Allah salutes thee, (but in crooked ways): And they say to themselves, "Why does not Allah punish us for our words?" Enough for them is Hell: In it will they burn, and evil is that destination! [Ref: 58:8] All these verses prove that Prophet (sallalahu alayhi was'sallam) had seen these events taking place prior to his birth as bashr. And this can only be in context of Nooraniat of Prophet (sallalahu alayhi was'sallam) and in context of Rooh of Prophet (sallalahu alayhi was'sallam) watching everything taking place. You can read the related detail of this issue and its evidence and discussion of it in Makalaat e Kazmi, Volume 1, chapter; Wama arsalnaka illa rehmatal lil alameen.

The subject has been jumbled between hadhir nadhir jismani/bashri and mushayda e ghayb roohani/noorani. And this happened because you have bought the statements of Jaa al Haq and compared what I wrote. I have written my statements in light of my short definition of hadhir nadhir as well as in light of specific sub-subject of hadhir nadhir (i.e. Prophet sallalahu alayhi was'sallam is shahid on actions of Jinn and mankind). Where has Mufti sahib has written his statements in context of his comprehensive definition of hadhir nadhir as well as in light of general aqeedah of hadhir nadhir. Now I am having to put my statements in context of his definition of hadhir nadhir as well as explain to you how his statements are to be interpreted in context of his definition of hadhir nadhir and then make connection between his topic of hadhir nadhir and between my specific topic of hadhir nadhir to explain to you to where my statement fits. Yes this would be confusing to anyone and I even find it difficult to keep track of things at this moment. Since I have realised that you are taking my general statements generally even though they were written in a specific contex therefore it would be best to specify in what meaning I have stated and agreed with you. First of all my definition of Shahid: “Prophet (sallalahu alayhi was'sallam) is Shahid (i.e. witness) and a witness must posess two qualties; Hadhir (i.e. present phisically) as well as Nadhir (hearing, seeing). And without these qualities one can not be a truthful witness. Our belief is that Prophet (sallalahu alayhi was'sallam) is Hadhir in his heavenly resting place in Madinah ash'shareef and Nadhir upon his Ummah. But soul is able to move as soul of Musa (alayhis salam) was able to move from place to place while keeping touch with the body of Musa (alayhis salam). Ability of Hadhir Nadhir is a mojzaati qudrat which is not only granted to Awliyah-Allah but to Prophet (sallalahu alayhi was'sallam) as well, who is a perfection in being Nadhir and like of which Allah (subhana wa ta'ala) has granted angle of death.”[4] Point 1: “Prophet (sallalahu alayhi was'salam) is not hazir every where [with his body or soul] but bi'iznillah he can be hazir where ever he wants to.” is in meaning Prophet (sallalahu alayhi was'sallam) was not hadhir every place with jism and in his bashri form. It was written considering the halool misconception found amongst opponents of Ahle Sunnat; and to explain that we do not believe halool of Prophet's (sallalahu alayhi was'sallam) with in creation of Allah (subhana wa ta'ala) but rather we believe Prophet (sallalahu alayhi was'sallam) is hadhir jismani in one place (i.e. in his blessed resting place) but nadhir actions upon his Ummah.[5] Now if you combine these two statements the comprehensive aqeedah can be formulated which fully reflects what I believe: “Prophet (sallalahu alayhi was'sallam) is Hadhir in his heavenly resting place in Madinah ash'shareef [but] Prophet (sallalahu alayhi was'salam) is not hazir every where [with his body or soul] and[Prophet sallalahu alayhi was'sallam is]Nadhir upon his Ummah [and] bi'iznillah he can be hazir where ever he wants to.” Point 2: “Prophet (sallalahu alayhi was'sallam) is not Nazir on every spec of universe only nazir on actions of his [believing] Ummah, and [none-believing] previous Ummahs of previous Prophets.” has already been explained in the early part of the response. Point 3:“Before his birth Prophet was not the witness to the events while they were taking place in previous ummats.” means: “Prophet (sallalahu alayhi was'sallam) was not shahid bashri to the events while they were taking place.” If you had assumed that I meant Prophet (sallalahu alayhi was'sallam) was not watching in Roohani/Noorani sense then I did not mean that. In the end I once again remind you to evaluate my position in light of my evidences presented and not based on generality of the language used by me. اس آیت 33:45 میں فرمایا گیا ہے کہ ہم نے آپ علیہ السلام کو گواہی دینے والا بنا کر بھیجا ہے۔ اب سوال یہ ہے کہ کس چیز کی گواہی دینے کے لئے بھیجا؟ اگر تو مراد اس سے وہی گواہی ہے جس کا تذکرہ 2:143 اور 4:41 میں آیا ہے تو بات بالکل واضح ہے کہ آپ صلی اللہ علیہ وسلم اپنی امت کی تصدیق کے لئے اس پر گواہی دیں گے۔ اور ان آیات کی نبوی تفسیر سے یہ بات واضح ہے کہ ہر شہادت کے لئے یہ ضروری نہیں کہ گواہ اور شاہد بچشم خود اصل واقعہ دیکھے اور معائنہ کرے بلکہ کسی ثقہ اور معتبر کے بتانے اور کسی معقول وجہ سے علم یقینی ہونے پر بھی شہادت اور گواہی دینی جائز ہے اور اس پر شہادت کا اطلاق درست ہے۔ You wrote, that in ayah 33:45 it is stated: [/color]“We have sent you (i.e. Prophet sallalahu alayhi was'sallam) as one who bears witness.” and this is clearly different from: “O Prophet, indeed We have sent you as a witness and a bringer of good tidings and a warner.” [Ref: Sahih International] infact different from a lot of the translations, Muhsin Khan:“O Prophet (MuhammadSAW )! Verily, We have sent you as witness, and a bearer of glad tidings, and a warner,” Pickthall: “O Prophet! Lo! We have sent thee as a witness and a bringer of good tidings and a warner.” Yusuf Ali: “O Prophet! Truly We have sent thee as a Witness, a Bearer of Glad Tidings, and Warner,-” Shakir:“O Prophet! surely We have sent you as a witness, and as a bearer of good news and as a warner,” Hence your translation is against all the English translation known to me. And I am sure you can tell the difference between what your translation implies and what my translation implies. First of all verse 33:45 is not specific about the witnessing on the day of judgement by Prophet (sallalahu alayhi was'sallam). It is mutliq stating Prophet (sallalahu alayhi was'sallam) has been sent as a Shahid. It is similar to me stating: I was sent as a witness to this convention by my brother, and it means I was sent to hear, see what is happening in convention. Now the events which Prophet (sallalahu alayhi was'sallam) was sent as a witness to were taking place on earth, and he was sent as a witness on earth upon his Ummah. Hence this verse is not about specific about the day of judgement. Had Allah (subhana wa ta'ala) intented to state that Prophet (sallalahu alayhi was'sallam) is witness on the day of judgment only and not on earth then Allah would have stated similar to this verse: “One day We shall raise from all Peoples a witness against them, from amongst themselves: and We shall bring you as a witness against these (people): and We have sent down to thee the Book explaining all things, a Guide, a Mercy, and Glad Tidings to Muslims.” [Ref: 16:89] So this verse: O Prophet, indeed We have sent you as a witness and a bringer of good tidings and a warner.” is not especially about hereafter rather this verse explains in which meaning he will be witness in hearafter. You have reffered to the hadith which states that Ummah will bear witness and Ummah will be questioned who told you they will say our Prophet (salllalahu alayhi was'sallam) has informed us. And on the basis of this you conclude that one can bear witness by being told by a reliable individual and in the context this would mean Ummah is bearing witness on account of what Prophet (sallalahu alayhi was'sallam) has told them because he is reliable, truthful. Lets even for sake of argument agree to this argument of yours. Would you like to quote me a single verse of the Quran or hadith which states that Prophet (sallalahu alayhi was'sallam) will bear witness on account of him being told by someone reliable. In your argument Ummah is bearing witness upon being told and on basis of reliability of Prophet (sallalahu alayhi was'sallam) but on who has informed Prophet (sallalahu alayhi was'sallam) and on whos reliability is Prophet (sallalahu alayhi was'sallam) bearing witness? You may reply; on being informed by Allah (subhana wa ta'ala) and on reliability of Allah (subhana wa ta'ala). Then I demand a verse, a hadith, which states Prophet (sallalahu alayhi was'sallam) will be bearing witness upon being informed by Allah (subhana wa ta'ala) and on the reliability of Allah (subhana wa ta'ala). You should know that in aqeedah there is no qiyas, no leap of faith, no ijtihad, definitive, explicit evidence is required and your argument hinges on qiyas; Ummah will be bearing witness upon being told, so will Prophet bear witness upon being told. Your this qiyas is against the verse of Quran which explicitly states O Prophet (sallalahu alayhi was'sallam) we have sent you as a Shahid. And being sent as a Shahid implies hearing, seeing type of Shahid and not blind, deaf type of Shahid because if a Shahid was blind, deaf he cannot be Shahid. And Prophet (sallalahu alayhi was'sallam) has been sent as a Shahid mutliq. Hence his witnessing on the day of judgement would be seeing, hearing type of witnessing. And verse 33:45 in reality is the key which explains in which meaning Prophet (sallalahu alayhi was'sallam) will being bearing witness i.e. a Shahid who was sent as a hearing seeing type of Shahid. Ibn Kathir states:“as witness” means, a witness to Allah's Oneness, for there is no God except He, and a witness against mankind for their deeds on the Day of Resurrection. “and We bring you as a witness against these people” (4:41). This is like the ayah: “that you be witnesses over mankind and the Messenger be a witness over you” (2:143)“and a bearer of glad tidings, and a warner.” means, a bearer of glad tidings to the believers of a great reward, and a warner to the disbelievers of a great punishment.” I leave the rest for you and the readers to decide. What ever else you have written refutes nothing of what we believe. None of them have actually denied the hearing, seeing witnessing of Prophet (sallalahu alayhi was'sallam) and if there is a single mufasir who has written that Prophet (sallalahu alayhi was'sallam) is shahid but not hearing seeing type shahid and his witnessing on the day of judgement would be in being informed by another please quote that. The mufassireen of Ahle Sunnat [i do not believe Ibn Kathir was[/color] from Ahle Sunnat rather he was a anthropomorphist] have explicitly have not denied the explicit meaning of verse 33:45 but they have used the implications of this verse (i.e. Prophet sallalahu alayhi was'sallam being hearing, seeing type of Shahid) to explain other verses. To keep discussion brief please only quote mufassireen which refute my position not which give another interpretation of a verse or explain a verse in context of another. یہ دونوں آیات صرف منافقین کے حوالے سے ایک خاص پس منظرمیں ہیں جو کہ غزوہ تبوک سے غیر حاضر رہے تھے ان کے حوالے سے کہا جا رہا ہے کہ یہ بڑی معذرتیں کریں گے تو ان کو کہہ دو عمل کئے جاو آئندہ اللہ رسول اور مومنین تمہارا طرز عمل دیکھ لیں گے۔ آیت 105 میں تو مومونین کا ذکر بھی ہے تو کیا آپ کے استدلال سے سارے مومن بھی ہر ایک کے اعمال پر حاضر ناظر ہوں گے؟ This verse: “And Allah will observe your deeds, and [so will] His Messenger; then you will be taken back to the Knower of the unseen and the witnessed, and He will inform you of what you used to do." is specific in its context but also mutlaq in meaning. Meaning that it reffers to all the Muslims and not just the actions of munafiqeen. Ahadith substantiate this meaning: “Narrated by Ibn Hajar ‘Asqalani, through Harith:My life is a great good for you in whom you talk (to me) and we talk to you, and my demise is also a great good for you (because) your deeds will be presented to me. If they are good, I will praise Allah, and if they are bad, I will ask Allah’s forgiveness for you.” [Ref: Al-Matalib-ul-‘aliyah, 4: 22-3 3853] also another narration records similar meanings: “Bakr bin ‘Abdullah (رضي الله عنه) also reported that the Holy Prophet (صلى الله عليه وآله وسلم) said: My life is a great good for you in whom you talk (to me) and you are responded. And when I will die my demise will be a great good for you. Your deeds will be presented to me, if I see goodness, I will praise Allah, and if I see wrongs, I will ask Allah’s forgiveness for you.” [Ref: Ibn Sa‘d, at-Tabaqat-ul-kubra (2: 194); ‘Ali bin Abu Bakr Haythami related in Majma‘-uz-zawa’id (9:24) and its men are those of saheeh (sound) hadith.] Ibn Kathir writes: “Imam Qurtubi writes, The angels present the actions of the Ummah to the Prophet [May Allah bless him and grant him peace] every single day. This is not correct, but the truth is that the actions of the Ummah are presented not every day but every Friday.” [Tafsir Ibn Kathir Surah Al-Nisa'a under verse 41] also there are ahadith which state seeing of actions by Allah (subhana wa ta'ala) on Friday and Thursday: Abu Huraira reported it as a marfu' hadith (and the words are): The deeds are presented on every Thursday and Friday and Allah, the Exalted and Glorious. grants pardon to every person who does not associate anything with Allah except the person in whose (heart) there is rancour against his brother. It would be said: Put both of them off until they are reconciled. [Ref: Muslim, B32, H6223] Therefore this establishes that seeing the deeds is not specific to the actions of munafiqeen but ayaat is mutlaq written in a hisotrical context. Often a principle is mentioned or point of aqeedah is mentioned in historical context but this does not mean the principle and point of aqeedah is restricted to context in which it was revealed in. This explains seeing of the deeds by Prophet (sallalahu alayhi was'sallam) is not specific to the context of the ayat but seeing is general for all Muslims. Also according to verse: “O Prophet, indeed We have sent you as a witness and a bringer of good tidings and a warner.” [Ref: 33:45] Prophet (sallalahu alayhi was'sallam) has been sent as a hearing, seeing type of Shahid hence his seeing here in the ayaat is not restricted to the actions of munafiqeen of his time, living around him, but to all the mankind. And the verse 33:45 substantiates the understanding of the hadith quoted. Now let me ask you question to point out the error of your methodology of understanding of Quran. Would you restrict the seeing of Allah (subhana wa ta'ala) to just seeing of actions of munafiqeen on the basis of this verse? Will you make taweel of all the verses which substantiate seeing of Allah (subhana wa ta'ala) in the context of their revelation and limit the seeing of Allah (subhana wa ta'ala) to a time and place? And then negate Allah (subhana wa ta'ala) seeing every spec of universe? I doubt it, there you will not oppose the generality of the language even if the words are written in a specific context but a verse which illuminates the honors which Allah have bestowed on his beloved Prophet (sallalahu alayhi was'sallam) you oppose and restrict its meaning to a specific time and place and group of people. Comming to the Momineen the Awliyah e Kamileen ofcourse there is zahiri seeing of eyes, hearing of ears. But for Awliyah-Allah, the kamil Awliyah-Allah there is evidence that Allah (subhana wa ta'ala) allows them to see the actions taking place which are out of bound of ordinary seeing. It is recorded in Hadith e qudsi: "Allah said, 'I will declare war against him who shows hostility to a pious worshipper of Mine. And the most beloved things with which My slave comes nearer to Me, is what I have enjoined upon him; and My slave keeps on coming closer to Me through performing Nawafil till I love him, so I become his sense of hearing with which he hears, and his sense of sight with which he sees, and his hand with which he grips, and his leg with which he walks; and if he asks Me, I will give him, and if he asks My protection, I will protect him; and I do not hesitate to do anything as I hesitate to take the soul of the believer, for he hates death, and I hate to disappoint him." [Ref: Bukhari, B76, H509] Hence Awliyah-Allah possess karamati abilities and their seeing, hearing, travelling and granting, can be karamati in nature. Hazrat Umar (radiallah ta'ala) while delivering khutbah instructed Hadhrat Saariyah (radiallah ta'ala anhu) to move toward the mountain while he was in Madinah and the battle which he was looking at was taking place in Iraq. Hence seeing of Muslims, and seeing of Momineen is established. سعیدی صاحب نے آپ کے ایک ٹاپک میں اپنی پوسٹ میں اس آیت میں موجود لفظ شہید کا ترجمہ نگران اور نگہبان کا کیا ہے ۔ My brother you remembered what Saeed Sahib wrote but if I recall correctly I did inform you ealier that a Guadian,Watcher, must be present, hearing, seeing, able to walk, talk and able to help, protect. So the difference of translation makes no difference to the actual point. So this point of yours strenths my position even more. ان آیات میں لفظ تر دیکھنے کے معنوں میں استعمال نہیں ہو اس لئے آپ کا استدلال درست نہیں ۔ آئیے دیکھتے ہیں کہ الم تر کن معنوں میں استعمال ہوا ہے۔ First of all use of a word in a particular meaning in one verse does not nessciate the same word will be used in same meaning in another verse. Sometime the context and for whom the word is used for alters the meanings. Let me illustrate my point. The word Shahid has been used for Prophet (sallalahu alayhi was'sallam) in verse: O Prophet, indeed We have sent you as a witness and a bringer of good tidings and a warner.” [Ref: Sahih International 33:45] and the same word Shahid has been used for Allah (subhana wa ta'ala): “Him to Whom belongs the dominion of the heavens and the earth! And Allah is witness to all things.” [Ref: 85:9]. Are these words used in same meaning with same implications? Prophet (sallalahu alayhi was'sallam) as a creation of Allah (subhana wa ta'ala) with shape, form, dimentions, in time as well as space, and essence of his being witness is in meaning of seeing with eyes, hearing with ears. Can we attribute all this detail to Allah (subaha wa ta'ala) in His being Shahid; a jism, a shape, a form, seeing, hearing being dependant upon creation like eyes and ears? Also the verses of Quran establish that alam tara has been used for incidents which Prophet (sallalahu alayhi was'sallam) saw, heard with his own eyes and ears as well as which the Sahabah also saw, heard: “Have you not turned you vision to those who have been given a portion of the Book? They are invited to the Book of Allah, to settle their dispute, but a party of them Turn back and decline (The arbitration).” [Ref: 3:23] In the historical context the meaning of this verse was literal but one reading it at this moment in time, at the present, the implications are not literal.[6] Rather in present context the one who wants to take lesson from this verse of Quran can read it as: “Have you not turned your vision [to Qur'anic evidences about] those who have been given a portion of the Book? They are invited to the Book of Allah, to settle their dispute, but a party of them Turn back and decline (The arbitration).” This simple exercise establishes that a word can be used in many meanings and depending upon for whom the word is used and in which context the word is used meaning changes. When a believer is adressed or the medium of the verse is believer then such verses remind him of his seeing of evidences with his own eyes which detail the events in Quran and hadith. Now a simple point which will put your quotes in perspective. There are two perspectives on the use of alam tara, one; when the verse is interpreted in relation to Prophet (sallalahu alayhi was'sallam) then alam tara will be interpreted in its literal meaning because vision of past events infact seeing of everything of past, present, future was established with ahadith of Tirmidhi which Allah (subhana wa ta'ala) showed him after the ilaan e nabuwat. When the verse using alam tara is interpreted in relation to others then it will be interprted, understood in light of evidences. My first evidence (i.e. 3:23) established the use of alam tara in literal meaning i.e. seeing with eyes and not in another meaning. The purpose was to establish that alam tara can be used in literal meaning and not in its figurative meaning as well as to prove that when alam tara are used for Prophet (sallalahu alayhi was'sallam) they are in their literal meaning. The second evidence (i.e. 105:1) established the possibility of Prophet (sallalahu alayhi was'sallam) being aware of incident which only took place few years before his birth and certainly he would have heard the accounts of the events from his elders. My last and finale evidence (i.e. 89:6) refers to a incident which took place long before the birth of Prophet (sallalahu alayhi was'sallam) and if incident which he had not heard from anyone. You will only contest probaly the point which states Prophet (sallalahu alayhi was'sallam) saw the past events. In the light of hadith of Tirmadhi the seeing of past events has been firmly established in shahid bashri form. The issue of how Allah (subhana wa ta'ala) delt with nation of Prophat A'ad (alayhis salam); there are two interpretations of this and both are valid. One, in the light of seeing of everything established from ahadith of Tirhmadhi and one seeing via knowledge. And purpose of this verse was to not to question the seeing but to reinstate the idea that you had seen the incident but now recall what you had seen.

Salam alayqum wr wb I cannot ignore anything you post, it must be replied so chance of me having to explain something again is eliminated.So posts will get longer chance of the replies getting shorter is very little to nill. This is nature of discussion that once it starts many sub-subjects become part of discussion also hence they need to be discussed. I did attempt to keep the discussion short and to the point but you have brought into discussion issues which are not relevent to what I have wrote about. Please as a note, regardless of how general my statement is written, even if the words indicate generality always draw the specific conclusion from the context. I do my best to write in specificly but it is very hard to stick to this. So please do not isolate my writing from its context and from the evidence I use. Always conclude what my position is in the context of what I have written and the light of evidences I have used. Same applies to Jaa al Haq, understand the book in relation to context and its evidence. Also I have realised that I have made the mistake by not explicitly stating the specific sub-subject of hadhir nadhir we would be discussing. So to make it easier the subject of discussion between me and you is: 'Prophet's being Shahid on actions of Jinn and Mankind.' and not: 'Prophet (sallalahu alayhi was'sallam) is Shahid Mutliq – Hence Hadhir Nadhir On Every Spec Of Universe.' and not: 'Prophet (sallalahu alayhi was'sallam) Viewing Of Ghayb Before His Sending.' and this subject can also be written as: Prophet (sallalahu alayhi was'sallam being Shahid Roohani/Noorani Before His Birth.' I had assumed that you would not deviate from the path which I have chosen hence we would have easily sorted the subject which I started. And the reason I chose the subject; because it was the easiest to discuss and easiest to establish with proofs and the fundamental part of Prophet (sallalahu alayhi was'sallam) negating which results in kuffr. But unfortunately you decided to bring into discussion Jaa al Haq which brought into the topic all three issues. Now I have to make taweel of my statements according to subject, context, and evidences used for my statements and statements of Mufti Sahib. Otherwise the entire discussion will descend into chaos, confusion, and that will be enough reason for me to terminate the discussion because the purpose of clarifying to you the position of Ahle Sunnat on hadhir nadhir would be defeated due to the discussion descending into state of confusion, chaos. This was my last response. My appologies I cannot devote much time to discussions which have no end in sight. I think enough has been written on this topic to allow you to decide. Your ulema say in ja ul haq p129 mufti Ahmad yar sab says: حضور علیہ السلام کی نگاہ پاک ہر وقت عالم کے ذرہ ذرہ پر ہے اور نماز، تلاوت قرآن، محفل میلاد شریف اور نعت خوانی کی مجالس میں، اسی طرح صالحین کی نماز جنازہ میں خاص طور پر اپنے جسم پاک سے تشریف فرما ہوتے ہیں And on p141 he says: “Hazoor hazir hain aur tamam jahan ko mulahiza frma rahay hain mager nazar nai atay.” Maoulana Ahmad raza khan sab writes in his book kalis ihtiqad: نبی صلی اللہ علیہ و سلم حاضر و ناظر ہیں اور دنیا میں جو کچھ ہوا اور جو کچھ ہو گا، آپ صلی اللہ علیہ و سلم ہر چیز کا مشاہدہ فرما رہے ہیں۔ آپ صلی اللہ علیہ و سلم ہر جگہ حاضر ہیں اور ہر چیز کو دیکھ رہے ہیں You say: Your ulema say: نبی صلی اللہ علیہ و سلم حاضر و ناظر ہیں اور دنیا میں جو کچھ ہوا اور جو کچھ ہو گا، آپ صلی اللہ علیہ و سلم ہر چیز کا مشاہدہ فرما رہے ہیں۔ آپ صلی اللہ علیہ و سلم ہر جگہ حاضر ہیں اور ہر چیز کو دیکھ رہے ہیں مفتی احمد یار صاحب جاالحق ص 133 پر کہتے ہیں کسی بندے کو ہر جگہ حاضر و ناظر ماننا شرک نہیں۔۔۔۔دوسرے یہ کہ حضور علیہ السلام کے خدام میں ہر جگہ رہنے کی طاقت ہے تو حضور علیہ السلام میں بدرجہ اولیٰ یہ صفت ہے۔ اور ص 134 پر کہتے ہیں خدا کو ہر جگہ میں ماننا بے دینی ہے ہر جگہ میں ہونا تو رسول خدا کی شان ہو سکتی ہے۔ اور ص 118 میں لکھتے ہیں اس سے معلوم ہوا کہ حضور علیہ السلام قیامت تک ہر جگہ موجود ہیں۔ The verse of the Qur'an states: "O Prophet! Truly We have sent you as a Witness, a Bearer of Glad Tidings, and Warner." [Ref: 33:45] this indicates that Prophet (sallalahu alayhi was'sallam) has been sent as a mutliq shahid, not just witness to actions of jinn and mankind. The tekhsees of over the actions of jinn and mankind was made by interpretation but the takhsees can not restrict mutliq meaning of the verse.Also he has been sent as a shahid on this dunya if the verse refered to his witnessing on the day of judgement it would have stated: “O Prophet! Truly you will be Witness, a Bearer of Glad Tidings, and Warner." So he was a hearing,seeing, type of shahid when he was sent as a bashr on earth. If witness of RasoolAllah (sallalahu alayhi was'sallam) was limited, restricted by Allah (subhana wa ta'ala) then Allah (subhana wa ta'ala) would have stated so in the verse. This is evidence that Prophet (sallalahu alayhi was'sallam) is shahid mutliq in other words shahid qulli. And this was stated by Mufti Sayyidi Ahmad Yar Khan (rahimullah) when he wrote Prophet (sallalahu alayhi was'sallam) is watching every spec of the universe, as well as the mentioned: حضور علیہ السلام کی نگاہ پاک ہر وقت عالم کے ذرہ ذرہ پر ہے اور نماز، تلاوت قرآن، محفل میلاد شریف اور نعت خوانی کی مجالس میں، اسی طرح صالحین کی نماز جنازہ میں خاص طور پر اپنے جسم پاک سے تشریف فرما ہوتے ہیں I wrote: It was written in the context of takhsees (i.e. Prophet sallalahu alayhi was'sallam is shahid on actions of Jinn and mankind) and I supported the takhsees with evidences of Quran and hadith. So in context of takhsees I wrote Prophet (sallalahu alayhi was'sallam) is shahid on the actions of Jinn and mankind because the takhsees nessciates that I affirm Prophet (sallalahu alayhi was'sallam) is witness upon the actions of Jinn and mankind. And according to the evidence of takhsees it is clear that he does not have to be shahid spec of the universe rather he has to be shahid on actions of jin and mankind. I simply narrowed the discussion to a point for ease of discussion. It should be obvious to you that being shahid on every spec of universe is general hadhir nadhir concept where as I have started a specific concept (i.e. Prophet sallalahu alayhi was'sallam being Shahid onactions of Jinn and Mankind) within general concept of hadhir nadhir (i.e. Prophet sallalahu alayhi was'sallam is Shahid upon entire universe including incident of past). You have compared my statements which are about a specific concept hadhir nadhir with the scholars of Ahle Sunnat; who have written about general concept of hadhir nadhir. All you have done is created confusion for your self. = Comming to statement: بی صلی اللہ علیہ و سلم حاضر و ناظر ہیں اور دنیا میں جو کچھ ہوا اور جو کچھ ہو گا، آپ صلی اللہ علیہ و سلم ہر چیز کا مشاہدہ فرما رہے ہیں۔ آپ صلی اللہ علیہ و سلم ہر جگہ حاضر ہیں اور ہر چیز کو دیکھ رہے ہیں Again this statement of Ala Hadhrat is about general concept of Hadhir Nadhir and has no relation to specific context I wrote. Part of this statement has been explained above. The second aspect of the statement where it states Prophet (sallalahu alayhi was'sallam) is hazir in every place was explained previously: “In short if your question was: “do you mean by the words " move from place to place " that Prophet(saw) can be hazir at different places at different times and is not hazir all the time at all the places? “ Then I will say yes, Prophet sallalahu alayhi was'sallam is not Hadhir with his body all the time in all places but he is Hadhir in Madinah ash'shareef in his heavenly grave. What i mean is that Prophet (sallalahu alayhi was'sallam) is not Hadhir in every place, but he can go to any where he wants, in other words he can be Hadhir where ever he wants to be. Just as candle can be Hadhir in any part of the room and move from place to place yet its light still illuminates the room, in other words candles Nadhir ability will still spread in the entire room. You might have heard that Sunni's believe Prophet (sallalahu alayhi was'sallam) is Hadhir Nadhir every where. Yes we believe he is Nadhir upon actions of jinkind and mankind, but we do not believe he is hadhir in the entire earth in meaning of his body being on all over the earth. We believe he is Hadhir in one place from there seeing, hearing the actions of jinn and mankind. This misconception is partly fault of opponents of Ahle Sunnat, and partly Ahle Sunnat not explaining their point of view properly. Sunni's say Prophet is Hadhir Nadhir on mankind in meaning of just as the candle is said to be hadhir in the room. Note candle is only in one place yet it is said candle is in the room. Candle does not fill the room but its light fills the room and because of light filling the room its said candle is hadhir (present) in the room. Same way Sunni scholars say Prophet is Hadhir Nadhir upon mankind and Jinnkind. Meaning that He is Hadhir in place but because he can see, hear the actions of jinn and mankind he is said to be Hadhir and Nadhir over them or witness over them.” In Ja al Haq Mufti Sahib has explained in which meaning Prophet (sallalahu alayhi was'sallam) is hadhir and nadhir in every place: "Hadhir lughvi meaning is being present [infront another] meaning not being Ghayb. - Mutahi Alarb [...] Nadhir has few meanings, Seer - one who sees, pupil [in the eye], sight, vain of nose [??], Cornea, - Al Masabih al Munir [...] As far as we can see there we are Nadhir, and as far place our reach of hand and act is there we are Hadhir.To sky we can see to there we are Nadhir, but we are not Nadhir that far because its out of our hand reach. And which ever room, or house we are present there we are hazir because [the area of the house] is in our reach. In the world Hadhir Nadhir's shar'ee meaning is that one with angelic power being stationed in one place can see the entire world like palm of his hand, and who can hear, sounds of distance and near or be able to travel anywhere on the earth in a instant. And provide for the hundereds of needy [people]. " [Ref: Jaa al Haq, Page 145, Zia Ul Quran, May 2003 print] The underlined part explains how concept of Hadhir is understood as far as the hand can reach [to do something with] there we are hadhir. And Prophet (sallalahu alayhi was'sallam) is Hadhir Nadhir in shara'ee meaning. Let me explain with a example. Allah (subhana wa ta'ala) is the one who grants and Prophet (sallalahu alayhi was'sallam) is the distributor. When Allah (subhana wa ta'ala) wishes to grant anything to anyone he grants it via Prophet (sallalahu alayhhi was'sallam).[1] And him being distributor requires that he has reach all over the world and power; of tassaruf as well as power to distribute all over the world. In other words the world is in his reach hence he is hadhir in this meaning to every place. Hence he is stationed in one place but he his reach is all over the world and he has power of tassaruf and ability to distribute all over the world and in this meaning he is hadhir on every place. In short Mufti Ahmad Yar sahib have stated that Prophet (sallalahu alayhi was'sallam) is Hazir every where in meaning of; Prophet (sallalahu alayhi was'sallam) having ability of tassaruf over the inhabitant of the world. Comming to my statement: “Yes Prophet sallalahu alayhi was'salam is not hazir every where [with his body or soul] but bi'iznillah he can be hazir where ever he wants to.” Prophet (sallalahu alayhi was'sallam) is not Hazir every where, every place with his body or soul. It was written to negate the halool misconception amongst Deobandis/Wahhabis who think that Sunni's believe Prophet (sallalahu alayhi was'sallam) is believed to be halool in the creation with his body and soul. What I have wrote is absolutely different from what Mufti Sahib stated: Mufti Sahib has stated Prophet is hadhir in every place in meaning of where his reach is there he is hadhir: “... aur jis jaga taq hamari das'taras ho ke tassaruf ker lenh wahan taq ham hazir hen.” I negated halool of body as well as soul of Prophet (sallalahu alayhi was'sallam) in the world. Mufti Sahib negates halool of body/soul of Prophet (sallalahu alayhi was'sallam) as well: Aalam meh hazir nazir kay shar'i mani yeh hen ke quwwat e qudsiyya wala ek hee jaga reh ker tamam alam ko apnay kaf e dast kee tera dekhay aur door o qareeb kee awazen suneh ...” Mufti Sahib has termed Prophet's ability of tassaruf in the every place of world as his being hazir in every place and I too believe that and the reason and evidence as already been discussed above. I have not adressed all the statements quoted by you because the implications for all of them are same. What I recommend is that you read the Ja Al Haq and study the definition of Ja al Haq properly and think about the implications of definition. What ever quote you have, you need to go back to the definition of hazir nazir in Jaa al Haq and you read the definition and try to figure out in which meaning Mufti Sahib has written it in. The definition of hadhir nadhir is the key to understanding hadhir nadhir if you do not learn the definition of hazir nazir in Jaa al Haq you will not be able to understand anything. I only had simplified the complex statements which confuse non-sunni's for your ease. But now I am having to explain those complex statements to you. I have stated nothing against the aqeedah of Ahle Sunnat Wal Jammat. All I have done is stated the aqeedah of Ahle Sunnat in a clear, unambigous and in simplest way so you do not get confused while discussing with me on this subject but despite my effort you have not helped your self. And now I feel the discussion rather then solving anything will become more complex and create more confusion in your mind. I also recommend that you relate to my earlier responses because my later responses explain the earlier ones, and ealier responses have basis to understand the later responses. First let me adress my own statements. The verse of the Quran states: “O Prophet! Truly We have sent you as a Witness, a Bearer of Glad Tidings, and Warner." [Ref: 33:45] On the basis of this verse was Prophet (sallalahu alayhi was'sallam) was sent as a Shahid before his birth or apointed on the station of Shahid after him anouncing his Prophethood? Is is not obvious that I had adressed the Bashari/Jismani aspect of his being Shahid? And as a bashr he was not Shahid upon anything before his birth. It is not obvious that the verse of Quran is stating Prophet (sallalahu alayhi was'sallam) We the Rabb have sent you as a human being to be hearing, seeing type of Shahid to mankind; to inform them of good news of pleasures of paradise and warn about the punishment of hell? What I have written is in specific context of: “O Prophet! Truly We have sent you as a Witness, a Bearer of Glad Tidings, and Warner." [Ref: 33:45] and in the context of hadhir nadhir jismani/bashri. You attempted to refute hadhir nadhir jismani/bashri with verses: "You was not on the Western side when We decreed the Commission to Moses, nor was you amongst witnesses (of those events).” [Ref: 28:44] and: “But We raised up (new) generations, and long were the ages that passed over them; but thou wast not a dweller among the people of Madyan, rehearsing Our Signs to them; but it is We Who send apostles (with inspiration).” [Ref: 28:45] And how can these verses be evidence against Hadhir Nadhir bashri/jismani? You explain to me please. These verses are negating his hadhir nadhir jismani/bashri. They do not negate his mushayda e ghayb noorani/roohani prior to his birth and before him being apointed on station of shahid bashri/jismani rather they negate him being shahid bashri at these events. And I have quoted the mufassireen who have interpreted these verses indicating that despite the fact that Prophet (sallalahu alayhi was'sallam) was not jismani/bashri shahid upon these events he described and told of the events as if he knew them from observing them. And verses of Quran make it clear that Allah (subhana wa ta'ala) directs the attention of Prophet (sallalahu alayhi was'sallam) to the events of past as if he has seen them. Comming to statement of Mufti Sahib found in page 163: :وہ جاالحق ص 129 پہ فرماتے ہیں اس سے معلوم ہوا کہ حضور نے عالم ظہور میں جلوہ گری سے پہلے ہر ایک کے ایک ایک حالات کا مشاہدہ فرمایا۔ Lets get to the back ground of the above statement. Tafsir Roohul Biyan, Surah Fath, about verse of: inna arsalnaka shahidan mufti sahib quotes: “Because RasoolAllah (sallalahu alayhi was'sallam) is the first creation of Allah (subhana wa ta'ala) therefore he is witness of His One'ness and is watcher over all things which were created from the beginning; souls, beings, bodies, materials, nabatat (?), animals, angles, human etc, so that Allahs those secrets do not remain hidden for him which are possible for other creation.” He quotes further: “ Prophet (sallalahu alayhi was'sallam) had observed the birth of Adam (alayhis salam), them being respected [with bowing of angles], and after mistake departing from paradise, then repentance being accepted, and all issues about them (i.e. Adam alayhis salam) that took place, Prophet (sallalahu alayhi was'sallam) saw all of them. And birth of Iblees and what so ever happen to him also was seen by Prophet (sallalahu alayhi was'sallam). And in this context Mufti Sahib wrote: “From this we understand that Prophet (sallalahu alayhi was'sallam) saw every aspect of everyone's life [from beginning of creation until] before his arrival into the apparent [world].”[2] What I wrote was in the context of Shahid Bashri/Jismani and what mufti sahib wrote was in the context of mushayda of Rooh of Prophet (sallalahu alayhi was'sallam) and mushayda of events in form of Noor e Muhammadi (sallalahu alayhi was'sallam). These are two totally different subjects but related with each other hence there is no contradiction just your misunderstandng. I recommend you read the footnote 2 before reading on. It will put into perspective what I am about to explain. Mufti Sahib on page 170 has implied that these events establish that Prophet (sallalahu alayhi was'sallam) has been observing the deeds but was not present in bashari or in jismani form: ان آیات میں فرمایا گیا کہ آپ بایں جسم پاک وہاں موجود نہ تھے ان میں یہ کہاں ہے کہ آپ ان واقعات کو ملاحظہ بھی نہیں فرما رہے تھے۔ And to support his point of view he quotes Tafsir Sawi: اس واقعہ کی جگہ نہ تھے جسمانی لحاظ سے ہے عالم روحانی کی حیثیت سے حضور علیہ اسلام ہر رسول کی رسالت اور آدم علیہ اسلام سے لیکر آپ کے جسمانی ظہور تک تمام واقعات پر حاضر ہیں۔ Here Mufti Sahib quoting Tafsir Sawi states: You was not at that incident is in jismani sense. In roohani sense Prophet (sallalahu alayhi was'sallam) was present on every Prophets Prophethood and was present over all incidents from Adam (alayhis salam) to jismani apearance of Prophet (sallalahu alayhi was'sallam). Now this establishes without doubt that aqeedah of Ahle Sunnat Wal Jammat is that Prophet (sallalahu alayhi was'sallam) has been observing the events from begninning of creation uptill his birth.[3] Also when he was sent as a Prophet in form of Bashr and granted station of Shahid bashri/jismani then he came to see everything:"[...] Then I saw Him put his palms between my shoulder blades till I felt the coldness of his fingers between the two sides of my chest. Then everything was illuminated for me and I recognized everything. He said: Muhammad! I said: At Thy service, my Lord. He said: What do these high angels contend about? I said: In regard to expiations. He said: What are these? [...]" [Ref: Tirimdhi, Vol 5, Hadith No. 3246, Tafsir Surah S'ad] Narrated AbdurRahman ibn A'ish: Allah's Messenger (peace be upon him) said: I saw my Lord, the Exalted and Glorious in the most beautiful form. He said: What do the Angels in the presence of Allah contend about? I said: Thou art the most aware of it. He then placed HIS PALM between my shoulders and I felt its coldness in my chest and I came to know what was in the Heavens and the Earth. He recited: 'Thus did we show Ibrahim the kingdom of the Heavens and the Earth and it was so that he might have certainty.' (6:75)" [Ref: Tirimdhi, Vol 5, Hadith No. 3245, Tafsir Surah S'ad] And Allah (subhana wa ta'ala) tested the mushayda alal ghayb of Prophet (sallalahu alayhi was'sallam): "He (i.e. Allah) said: Muhammad! I said: At Thy service, my Lord. He said: What do these high angels contend about? I said: In regard to expiations. He said: What are these? I said: Going on foot to join congregational prayers, sitting in the mosques after the prayers, performing ablution well despite difficulties. He again said: Then what do they contend? I said: In regard to the ranks. He said: What are these? I said: Providing of food, speaking gently, observing the prayer when the people are asleep. He again said to me: Beg (Your Lord) and say: O Allah, I beg of Thee (power) to do good deeds, ..." [Ref: Tirimdhi, Vol 5, Hadith No. 3246, Tafsir Surah S'ad]

- [29] The Mushrikeen took their idols-gods as intercessors: “They [the idol worshipers] worship besides Allah things that hurt them not nor profit them, and they say: "These are our intercessors with Allah." ...- Glory to Him! and far is He above the partners they ascribe (to Him)!" [Ref: 10:18] but the gods whom they worshiped will disown them on the day of judgment and then Allah (subhana wa ta'ala) dressings the Mushrikeen will say: "... We see not with you your intercessors whom ye thought to be partners in your affairs: so now all relations between you have been cut off, and your (pet) fancies have left you in the lurch!" [Ref: 6:94] - [30] “Did I not charge you, command you, O children of Adam, by the tongues of My messengers, that you should not worship Satan, [that you should] not obey him; truly he is a manifest enemy to you, one whose enmity is evident, and that [you should] worship Me, [and that you should] affirm My Oneness and obey Me — that is the straight path?” [Ref: Tafsir Al Jalalayn – 36:60-61] “He will also say to them: (Did I not charge you) did I not present to you, in the Scripture brought by the Messenger, (O ye sons of Adam, that ye worship not the devil) that you should not obey the devil. (Lo! he is your open foe) whose enmity is quite manifest!“ [Ref: Tafsir Ibn Abbas – 36:60] - [31] Worship of Idols is worship of Shaytaan because obedience is given to him on a matter which he legalized without justification. Allah (subhana wa ta'ala) has stated: “The property which I have conferred upon them is lawful for them. I have created My servants as one having a natural inclination to the worship of Allah but it is satan who turns them away from the right religion and he makes unlawful what has been declared lawful for them and he commands them to ascribe partnership with Me, although he has no justification for that.” [Ref: Muslim, B40, H6853] Even though when it is Allah (subhana wa ta'ala) alone with the right to decide who to worship and who to not and what is haram and halal. Allah (subhana wa ta'ala) states the Jews took their Rabbi's as Lords with Allah (subhana wa ta'ala): “They took their rabbis and their monks to be their lords besides Allah, and the Messiah, son of Maryam.” [Ref: Surah 9:31] Prophet (sallalahu alayhi was'sallam) put the verse in the context; Jews obeyed their Rabbi's when they made a halal a haram and a haram into halal therefore they took their Rabbi's as Lords besides Allah (subhana wa ta'ala).In conclusion, if another is obeyed (i.e. Shaytaan) on who to worship and who not to then such obedience is equal to taking that being (i.e. Shaytaan) as Rabb (i.e. Lord) beside Allah (subhana wa ta'ala). Any calling of that Shaytaan appointed object of worship is calling upon shaytan, and is in reality worship of Shaytaan: “(The Mushrikeen) leaving Him call but upon [as an act of worship] on goddesses: They call but upon satan the persistent rebel!” [Ref: 4:117] - [32] Allah (subhana wa ta'ala) states: "Call upon Me, I will answer you. Verily, those who scorn My worship they will surely enter Hell in humiliation!'' [Ref: 40:60] Even though in this verse there is no explicit reference to calling upon Allah (subhana wa ta'ala) being a act of worship of Allah (subhana wa ta'ala) the reader still can deduce this conclusion from it. How this is possible let me illustrate with a example; ”Ali said: 'Come to my house and I will go with you.' and when I went to the Flat-A2 Ali wasn't present.” note that what Ali told was partial and the person narrating gave finer details or reality of what Ali lives in. So all this points to Ali living in rented accommodation in a residential house. Similarly Allah (subhana wa ta'ala) built on the verse to indicate to the reader that calling upon Him is an act of worship therefore those who scorn calling upon Him scorn His worship. Important point to note is that similar methodology is used in story of Ibrahim (alayhis salam), Allah (subhana wa ta'ala) states “[Mention] when he said to his father, "O my father, why do you worship that which does not hear and does not see and will not benefit you at all?” [Ref: 19:42] Ibrahim (alayhis salam) points to what his uncle worshiped in reality: “O my father! Worship not satan: for satan is a rebel against Ar'Rahman (i.e. Allah the most Gracious).” [Ref: 19:44] and his uncle then himself reveals god-idols as objects of worship: “[His uncle] said, "Have you no desire for my gods, O Abraham? If you do not desist, I will surely stone you, so avoid me a prolonged time." [Ref: 19:46] and not Satan literally. Ibrahim (alayhis salam) stated the haqiqat (i.e. reality) of idol worship and his uncle the only saw the dhahir (i.e. visually apparent – idols), in other words Ibrahim (alayhis salam) saw idol worship as satan worship and his uncle as worship of idols. - [33]“What (in, is [to be understand as] mā, ‘only’) they pray to, [what] the idolaters worship, instead of Him, God, that is, other than Him, are but females, idols with feminine names, such as al-Lāt, al-‘Uzza and Manāt; and they (in, is [to be understand as] mā, ‘only’) only pray to, they [only] worship, by worshiping [these female idols], a rebellious satan, one who has rebelled against obedience [to God], for they are obeying him in this [worship of female idols].” [Ref: Tafsir Al Jalalayn – 4:117] “(They invoke in His stead) the people of Mecca worship in place of Allah (only females) lifeless idols such as al-Lat, al-'Uzza and Manat; (they pray to) they worship (none else than Satan, a rebel) who is intense in his rebellion.” [Ref: Tafsir Ibn Abbas – 4:117] “... and they invoke nothing but Shaytan, a persistent rebel!” means, Shaytan has commanded them to do this and made it seem fair and beautiful in their eyes. Consequently, they are worshiping Shaytan in reality, just as Allah said in another Ayah: “Did I not command you, O Children of Adam, that you should not worship Shaytan.” (36:40) Allah said that, on the Day of Resurrection, the angels shall proclaim about the idolaters who worshiped them in this life: “Nay, but they used to worship the Jinn; most of them were believers in them.” (34:41) [Ref: Tafsir Ibn Kathir – 4:117] - [34] In other articles I have interpreted the fallowing ahadith: "… by Allah, I am not afraid concerning you that you would associate anything (with Allah after me), but ..." [Ref: Muslim, B30, H5688] as well as "... and by Allah, I am not afraid that you will worship others besides Allah after me, but I ..." [Ref: Bukhari, B76, H590] to mean that all Muslims will hold to correct aqeedah of Tawheed and will not worship others beside Allah (subhana wa ta'ala). In this article I have made takhseesi interpretation of these ahadith that Arabs will not worship idols nor associate partners with Allah (subhana wa ta'ala) due to 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] There are two ways to understand why both of these interpretation are legitimate and why both interpretations guarantee the firmness of every Muslims aqeedah of Tawheed and worship of Allah (subhana wa ta'ala) alone. If these two ahadith are understood in general or more accurately were intended to be understood in general meanings (i.e. referring to all Muslims) then if the principle; 'a specific [or a precise] is found in general', is applied to these ahadith. Then all Muslims, of every nationality, of every time, of every level of taqwa, of every level of knowledge is in its general meaning and the specific of nationality mentioned in the hadith (i.e. people of Arabian peninsula being free of idol worship up-til a appointed time) is included in its meaning. Hence any specific interpretation with or without evidence given to the two ahadith in discussion would be legitimate and this was the basis of multiple interpretations in articles. Second manner of interpretation is to interpret the two ahadith in discussion in specific context (i.e. strictly people of Arabian peninsula) on the basis of a hadith or verse and then deny its generality. This method of interpretation is favored by Wahhabi heretics, and there is no doubt it will be employed to refute me. Note takhsees is made of what is a'am (i.e. general) and a takhsees can be valid without negating the generality. To illustrate the point; Prophet (sallalahu alayhi was'sallam) spread cloak on himself, Hadhrat Ali,Fatimah, Hassan, Hussain, (radiallah ta'ala anhuma ajma'een) and then recited the verse: “And Allah only wishes to remove all abomination from you, ye members of the family and to make you pure and spotless.” [Ref: 33:33] on the basis of this action the Rawafiz disbelieve in the honor of wives of RasoolAllah (sallalahu alayhi was'sallam) being [people] of house [of Prophet sallalahu alayhi was'sallam]. Yet this specific act cannot over rule the generality found in the meaning of words ahli bayt and this generality in meaning, in fact any generality in meaning found in Quranic verse or hadith. Nor any generality found in Quran or Hadith be canceled by a derived meaning unless Allah (subhana wa ta'ala) or Messenger (sallalahu alayhi was'sallam) has explicitly, emphatically unambiguously has stated this means ONLY this. Therefore resisting, rejecting, denying the generality of meaning in a hadith on the basis of specific evidence is not the methodology of Ahlus Sunnah but heretical Rawafiz. Also halal'ling specific interpretation of a general meaning statement of Prophet (sallalahu alayhi was'sallam) and haraming all others is playing God or Messenger of God, and most definitely is not methodology of Ahlus Sunnah but the cursed Rawafiz which the Wahhabis have adopted to forward their own heretical innovations. This critical analysis points out the fault in the incorrect methodology of the Wahhabis. Now to the specific interpretation; even if the generality of meaning of the two ahadith is denied and only specific meaning is affirmed (i.e. in Arabia there won't be Shirk and worship of others beside Allah subhana wa ta'ala). Then due to exactness of aqeedah of Ahlus Sunnah of Arabia and Ahlus Sunnah of rest of the world; it can be understood that all of the Ahlus Sunnah of world is free from associating a partner with Allah (subhana wa ta'ala) and worshiping of others beside Allah (subhana wa ta'ala). - [35] And this can only be when one is taking of others beside Allah (subhana wa ta'ala) as gods or god's sons or daughters, and considers them worthy of worship. - [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. - [37] The disbelievers mockingly asked Prophet (sallalahu alayhi was'sallam) to bring about their immediate destruction if the warning about the day of doom, destruction and utter annihilation is true: “And they urge you to hasten the punishment. But Allah will never fail in His promise. And ...” [Ref: 22:47] also in another verse:“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] they even asked for specific type of punishment: “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] but Allah (subhana wa ta'ala) replies to the demand of Mushrikeen: “But Allah would not punish them while you, [O Muhammad], are among them, and Allah would not punish them while they seek forgiveness.” [Ref: 8:33] Note a person can seek forgiveness from Allah (subhana wa ta'ala) and be forgiven for his life of kuffr and Shirk as long as he is alive but when he dies the opportunity for repentance has passed hence he will be punished in the grave. The second time when the Mushrikeen can not seek forgiveness is when the ten signs appear near the day of doom, destruction and during which no repentance would be accepted [then that Allah subhana wa ta'ala will send the fragrant musky wind to take the lives of believers]. There after the promised punishment would be bought upon the polytheistic inhabitants of earth: "When the horn is blown once. The earth and the mountains will be carried off and crushed; with a single crushing. That is the day when the inevitable event will come to pass" [Ref: 69:13-15] this would be the fulfillment of the promised punishment. - [38] The first and foremost tribulation to engulf the Ummah of beloved Prophet (sallalahu alayhi was'sallam) was Musailmah the Liar claiming Prophet-hood and refusing to pay Zakat to Hadhrat Abu Bakr as'Sadeeq (radiallah ta'ala anh) which resulted in the Apostasy Wars. Next it was the Khariji fitna which was gathering strength in the time of Hadhrat Umar (radiallah ta'ala anh) and during the time of Hadhrat Uthman (radiallah ta'ala anh) it manifested it self when the Khariji's martyred Hadhrat Uthman (radiallah ta'ala anh). The assassination of Khalifah Hadhrat Uthman (radiallah ta'ala anh) by the Khariji's entangled Hadhrat Ali (radiallah ta'ala anh) in dispute with relative of Hadhrat Uthman (radiallah ta'ala anh) who wished for a speedy revenge upon murderers of third Khalifah. And shaytans scheme of discord in Ummah further succeeded with Hadhrat Amir Muawiyah (radiallah ta'ala anh) refused to give pledge of allegiance to Hadhrat Ali (radiallah ta'ala anh) which resulted in wars between the two companions Hadhrat Ali (radiallah ta'ala anh) and Hadhrat Amir Muawiyah (radiallah ta'ala anh). In short what Prophet (sallalahu alayhi was'sallam) said about 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] took effect right after beloved Prophet (sallalahu alayhi was'sallam) passed away and tribulations, discords have continued since to ###### life out of Ummah. Apart from the apostasy of those who took Musailmah the Liar as Prophet every other ill which the Ummah suffered was result of Khariji heresy. This one heresy give rise to countless theological tribulations as well as civil unrest, rebellion, and wars. And Satan's favorite tool kit to ruin unity, harmony, economy, culture, religion of a nation is to use Khariji heresy or its equally evil twin Wahhabism. - [39] Ash'ari, Maturidi, difference and fiqhi differences arising due to formation of four schools of Ijtihad; Hanafi, Shafi, Hanbali, Maliki. - [40] One from amongst the illiterates argued with me: “These are Barelwi believes and this sect was found India town of Bareilly by Ahmad Raza Khan Of Bareilly.” In response to him I asked him which believes are the ones which Sayyidi Ala Hadhrat,. Mujadid e Millat, Imam Ahmad Raza Khan Barelwi (alayhi rehma) concocted? And I was told he concocted the belief of Prophet (sallalahu alayhi was'sallam) being Noor and not Bashr. My rebuke was harsh; as for your claim that he denied Bashri'at of beloved Prophet (sallalahu alayhi was'sallam) you have lied. He has stated anyone who denies the Bashari'at of beloved Prophet (sallalahu alayhi was'sallam) such person is kaffir. And as for the Nooraniyyah of beloved Prophet (sallalahu alayhi was'sallam) this aqeedah is not of his but passed on by Salaf, Khalaf, and succeeding scholarly generations such as Imam Qastallani (rahimullah), Imam Zarqani (rahimullah), Imam Biahaqi (rahimullah), and then I explained to him from Quran this aqeedah with evidences (i.e. 5:15, 33:45-46 etc) and made clear to him your accusation that he started this sect is false rather he merely passed on what came to him and he investigated these believes and presented them to the masses with supporting evidences. He then argued: “Oh, he came up with aqeedah that Allah (subhana wa ta'ala) granted Prophet (sallalahu alayhi was'sallam) all the knowledge of Al lawh al Mafooz and this is Shirk.” In response to his this false accusation I quoted him Qasidah burdah's line: “Fa'inna min joodi'qad dunya wa dar'rataha. Fa min ulumika ilm al lawh wal kalami.” and it means: “For verily amongst your bounties is this world, and the hereafter. And your knowledge is of the Preserved Tablet, and the Pen.” Then I told him Imam Sharaf ud'din Muhammad (rahimullah alayhi ta'ala) famously known as Imam Busairi (rahimullah alayhi ta'ala) wrote this couplet at minimum 700 years before Sayyidi wa Sanadi wa Mujadidi Ala Hadhrat Imam Ahmad Raza Khan (alayhi rehma), so who is starting the sect Sayyidi Ala Hadhrat or Imam Sharaf ud'Din Muhammed? Then informed him; Sayyidi Ala Hadhrat was a Mujadid; and Mujadid revives teachings of Islam which have been covered by dust of time. On this aqeedah he presented his research from Quran, Sunnah, in his master piece; Ad'Dawlatul Makkiyyah Bil Madatil Ghaybiyyah. As for your claim holding this aqeedah is Shirk; it is nothing but ignorance and jahl. And if there is anyone who can be accused of Shirk is you. Shirk is making absolute, equal, partner with Allah (subhana wa ta'ala) and you argued holding aqeedah that knowledge of preserved tablet and pen if it is affirmed for Prophet (sallalahu alayhi was'sallam) is Shirk. Hence you must believe that knowledge of Allah (subhana wa ta'ala) is equal to al Lawh al Mahfooz hence you accused Sayyidi Ala Hadhrat promoting Shirk. In your eagerness to brand the Ahlus Sunnah of Shirk you have forgot that you in reality have made al Lawh al Mahfooz partner with Allah (subhana wa ta'ala). In your aqeedah Allah's (subhana wa ta'ala) knowledge and al Lawh al Mahfooz have same quantity of knowledge hence you have made a creation of Allah (subhana wa ta'ala) partner with Allah (subhana wa ta'ala). Where as our aqeedah is that al Lawh al Mahfooz is creation of Allah (subhana wa ta'ala) and it can in no way encompass the vast knowledge of Allah (subhana wa ta'ala). Even though Allah (subhana wa ta'ala) granted it the knowledge of 'what has happened' and 'what will happen' it still has no where near enough knowledge to rival Allah's (subhana wa ta'ala) unlimited knowledge. Hence if one holds the aqeedah that Prophet (sallalahu alayhi was'sallam) was given the knowledge of al Qalam as well as Lawh al Mahfooz there is no Shirk in it because these two them selves are creation and if a aqeedah for one is not Shirk, it is not Shirk for anyone else. To which he responded that he didn't believe in al Qalam or al Lawh having equal knowledge as Allah (subhana wa ta'ala). Then I inquired of him; how can it be Shirk to hold this aqeedah for Prophet (sallalahu alayhi was'sallam) when there is no equality between the Creator and the created beings? Isn't Shirk making a partner with Allah's (subhana wa ta'ala) in his Rubuwiyah, Ulluhiyah, and Asma Was'sifaat? He replied yes it is. So I asked him; where is there making of Prophet (sallalahu alayhi was'sallam) as a partner with Allah (subhana wa ta'ala) in knowledge when the same knowledge is possessed by al Qalam, al Lawh? He didn't reply so I asked; Why should you cry 'Shirk!' when the knowledge of al Lawh, al Qalam is affirmed for Prophet (sallalahu alayhi was'sallam) and not when you affirm it for al Lawh, al Qalam? At that I ended the discussion with him made a dua to Allah (subhana wa ta'ala) for his guidance and left him to suffer his humiliation, disgrace in peace. - [41] Pointing in the direction of Najd; the place of origin of this Wahhabi sect Prophet (sallalahu alayhi was'sallam) has stated: "There will appear earthquakes and afflictions, and from there will come out the side of the head of Satan." [Ref: Bukhari, B17, H147] in another hadith Prophet (sallalahu alayhi was'sallam) pointed in the direction of East (i.e. toward Najd) and said:"The main source of disbelief is in the East. Pride and arrogance are characteristics of the owners of horses and camels, and those Bedouins who are busy with their camels and pay no attention to Religion; ...” [Ref: Bukhari, B54, H520] and it is a historical fact that Wahhabi tribulation emerged from the direction of east; place called Najd and majority of this sects followers were from amongst the Bedouins who had paid no attention of religion, teaching of Islam. This sect was another ugly manifestation of Khariji tribulation which arose in the time of Khalifah Hadhrat Ali (radiallah ta'ala anh) and has since plagued Ummah of beloved Prophet (sallalahu alayhi was'sallam) with extremism, takfir of Muslims on the basis Shirk, just like the original Khariji apostates. - [42] Muhammad bin Abdul Wahhab an'Najdi at'Tamimi was theological descendant of Khawarij and this is reflected in his methodology related to concept of Shirk as well as in his teachings about Shirk. Anyone who is familiar with Khariji understanding of Shirk will know; in the methodology of Khawarij any attribute which Allah (subhana wa ta'ala) has affirmed for Himself in Quran (i.e. Rauf' ur Raheem) if affirmed for creation of Allah (subhana wa ta'ala) without a valid evidence it would mean that person has committed Shirk and has become a Mushrik but if there is evidence for it then it will not be Shirk. And it was this principle of Khawarij which forced a group of the Khawarij to abandon the plans of fighting army of Ali (radiallah ta'ala anh). This methodology was originally of Khawarij but their theological descendant Muhammad bin Abdul Wahhab had adopted this also for the purpose of takfir of Muslims. - [43] “Fighting is prescribed for you, and ye dislike it. But it is possible that ye dislike a thing which is good for you, and that ye love a thing which is bad for you. But Allah knoweth, and ye know not.” [Ref: 2:216] - [44] 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] - [45] Albani verified the authenticity of this hadith in: Tahqiq Nasir Albani, Volume 1, Page 200, Hadith 81, and in: Silsilat al-ahadith al-sahihah - Volume 7-A, Page 605, Hadith 3201.

Foot Notes: - [01] Correct deduction from this principle would be; belief in Allah (subhana wa ta'ala) alone is not sufficient to be a Muwahid but all aspects of aqeedah of Tawheed need to be affirmed to be a Muwahid. Which leads to the Wahhabi's argument; Yes, you believe in Allah (subhana wa ta'ala) but you Sunni's take [prohibited type of] intercessors with Allah (subhana wa tala) which is Shirk, therefore your belief in Allah (subhana wa ta'ala) alone isn't sufficient to make you Muwahid. - [02] He did not state the reason for Mushrikeen not being Muslim in the first principle because he wants to build on the planted notion in the second principle. - [03] The Arabic word Dhaat in Urdu is Zaat which means Being. They committed Shirk Of Dhaat by attributing sons, daughters, and others as god-partners with Allah (subhana wa ta'ala) thus being guilty of negating Tawheed ad'Dhaat. - [04] Had he stated actual aqeedah of Mushrikeen he would not have been able to make a case of takfir of those Muslims who believe in intercessors and in intercession. This whole truth would have demolished the entire plan before it could stand on its legs and wage the war of takfir. - [05] This notion surfaces in discussions with Wahhabi's on net discussions or in-person in one form or another form. Most recently I was posed a question: 'What is the difference between your belief and the belief of Mushrikeen!' objective of this question was to convey the meaning that there is no difference between your aqeedah and aqeedah of Mushrikeen. - [06] The Mushrikeen took their idol-gods as intercessors arguing these idol-gods will intercede for them on the day of judgment and avert punishment. Allah (subhana wa ta'ala) says: "They worship besides Allah, things that hurt them not nor profit them, and they say: "These are our intercessors with Allah." and Allah (subhana wa ta'ala) refutes their claim: “[...] Say: "Do ye indeed inform Allah of something He knows not, in the heavens or on earth?- Glory to Him! and far is He above the partners they ascribe (to Him)!" [Ref: 10:18] meaning Allah (subhana wa ta'ala) is free from the intercessor god-partners which they ascribe to Him. Ahlus Sunnah does not believe in intercessors gods who co-exist with Allah (subhana wa ta'ala) as His Partners nor we believe there are gods who will intercede on our behalf. Instead we believe only who have earned or rather who have been promised the right of intercession by Allah (subhana wa ta'ala) or by Prophet (sallalahu alayhi was'sallam) will intercede on the day of judgment: “None shall have the power of intercession, but such a one as has received permission (or promise) from Most Gracious.” [Ref: 19:87] “On that Day shall no intercession avail except for those for whom permission has been granted by Most Gracious and whose word is acceptable to Him.” [Ref: 20:109] Prophet (sallalahu alayhi was'sallam) said on the day of judgment: “[…] When I see my Lord, I will fall down in (prostration) before Him and He will leave me (in prostration) as long as He wishes, and then it will be said to me, 'O Muhammad! Raise your head and speak, for you will be listened to; and ask, for you will be granted (your request); and intercede, for your intercession will be accepted.' I will then raise my head and praise my Lord with certain praises which He has taught me, and then I will intercede. […]” [Ref: Bukhari, B93, H507] in another hadith Prophet (sallalahu alayhi was'sallam) said: “[…] Recite the Qur'an, for on the Day of Resurrection it will come as an intercessor for those who recite It. Recite the two bright ones, al-Baqara and Surah Al 'Imran, for on the Day of Resurrection they will come as two clouds or two shades, or two flocks of birds in ranks, pleading for those who recite them. Recite Surah al-Baqara, for to take recourse to it is a blessing and to give it up is a cause of grief, and the magicians cannot confront it. [...]” [Ref: Muslim, B4, H1757] and the intercession of intercessors will take people out of fire: “Hammad b. Zaid, reported: I said to 'Amr b. Dinar: Did you hear Jabir b. 'Abdullah narrating from the Messenger of Allah (may peace be upon him) that Allah would bring out people from the Fire through intercession. He said: Yes.” [Ref: Muslim B1, H369] - [07] Worship is defined as; respecting, honoring, with a specific action, with intention, and belief; one being respected, honored is worthy of worship and is God. Another definition; invoking a being for help or for fulfillment of needs in times of difficulty or in comfort or praise that being with aqeedah; one being invoked is God is worship. - [08] Allah (subhana wa ta'ala) has stated about Awliyah-Allah: “[...] Allah's Apostle said, "Allah said, 'I will declare war against him who shows hostility to a pious worshiper of Mine. And the most beloved things with which My slave comes nearer to Me, is what I have enjoined upon him; and My slave keeps on coming closer to Me through performing Nawafil till I love him, [...]” Once Allah (subhana wa ta'ala) loves him then what happens: “[…] so I (Allah) become his sense of hearing with which he hears, and his sense of sight with which he sees, and his hand with which he grips, and his leg with which he walks; and if he asks Me, I will give him, and if he asks My protection (Refuge), I will protect him; (i.e. give him My Refuge) and [...]” [Ref:Bukhari, B76, H509]Allah (subhana wa ta'ala) is free from becoming part of his created beings. In English metaphor it is said: 'You be my eyes and ears.' it doesn’t mean one is expecting other to be eyes and ears literally rather it means that you hear, and see, on my behalf [and keep me informed]. Similarly in this Hadith Allah (subhana wa ta'ala) stated He becomes eyes, ears, hands, legs/feet of a person who becomes beloved to Him, and this becoming of eyes, ears, hands, feet/legs isn't in literal meaning but it implies Allah (subhana wa ta'ala) grants karamati sifat in the eyes, ears, hands, legs (or feet); therefore a Wali's hearing, seeing, holding & giving, and traveling become supernatural in other words they possess ability to perform karamat. [Ref: Interpretation of hadith in Tafsir Al Kabir, by Imam Fakhr ud'Din ar'Raazi] - [09] If the Wali is alive then he may in person travel to place to aid the person and if he has passed away then if Allah (subhana wa ta'ala) wills then the living soul of Wali may come to aid of person in distress and help in a manner which accords with the will of Allah (subhana wa ta'ala). Allah (subhana wa ta'ala) knows better of matters of Ghayb. - [10] Wahhabi's argue that asking for aid from Seikh Abdul Qadir Al Jilani (rahimullah alayhi ta'ala), Hadhrat Ali (radiallah ta'ala anh), or anyone that has died it is Shirk because one seeks help from the dead. First of all asking for aid from saliheen, awliyah e kamileen, after they have died is not seeking aid from the dead. Aid is being sought from the Awliyah-Allah's living souls who had been granted karamati abilities of hearing, seeing, traveling in their life times. Secondly one who believes: 'Seeking aid from dead is shirk.', is a kaffir himself according to reverse inference because Shirk is attributing a equal-partner, absolute partner, with the Living Allah (subhana wa ta'ala). Implications based on definition of Shirk and the Wahhabi's fatwa: “Asking help from dead is Shirk.” would be that Wahhabi's believe: 'Allah (subhana wa ta'ala) is the Dead and seeking from another dead besides Him would be Shirk.' Now it is important to note in Wahhabism asking the deceased for help is shirk and not asking of help it self from living ghairullah, therefore the reason for it being Shirk is; the dead’s inability to help, or more accurately; asking the dead to help when they are unable to help. And for this to be true there has to be equality between Allah (subhana wa ta'ala) and dead wali. And that equality has to be in death of Wali, and Allah (subhana wa ta'ala) because it has already been demonstrated that seeking help from ghairullah is not Shirk, but seeking help from dead ghairullah is Shirk according to Wahhabism. If there is no equality in aqeedah of Wahhabi then there is no Shirk and if according to Wahhabis this is Shirk then they believe in dead Allah (subhana wa ta'ala) helping, dead Allah (subhana wa ta'ala) hearing, dead Allah (subhana wa ta'ala) seeing, and Allah rabbil alameen is the Living like whom no One is the Living, hearing like whom no One is Hearing, Seeing like whom no One is Seeing, Helper like whom no One can Help. According to Ahlus Sunnah one who holds to the belief: Seeking aid from dead is shirk.' has committed kuffr. Note aqeedah of Wahhabi's is what they profess with their tongues (i.e. Allah is the Living not dead) this kind of reverse inferring should not be used to determine the aqeedah of people nor fatwa of kuffr would be valid based on reverse inference because what they profess with tongues is against what is deduced from their statement. - [11] The type of help the Awliyah-Allah provide entirely depends upon the wishes of Wali, he may make dua to Allah (subhana wa ta'ala) on behalf of the person in distress asking for relieve from difficult situation. The prerequisite for having your invocations answered is piety. Similarly the ones who get aid in times of difficulty from Awliyah-Allah are the ones who fulfill the obligations which Allah (subhana wa ta'ala) as enjoined upon them in deen of Islam. If Allah (subhana wa ta'ala) is pleased with person in difficulty then His Awliyah are pleased with him, and those who have earned anger of Allah (subhana wa ta'ala) gain nothing from uttering; “Ya Ali madad!” or aid from angles. - [12] Principle three also mentions about fighting the Mushrikeen and implication of this is that Muhammad Ibn Abdul Wahhab Najdi as well as his Wahhabi followers will not distinguish between the Muslim contemporaries of Muhammad Ibn Abdul Wahhab and the Mushrikeen of Makkah who were contemporaries of Prophet (sallalahu alayhi was'sallam) and his Sahabah. What he means is that he and his followers will fight the Muslims assuming they are fighting kaffireen, idol worshipers, and apply all the ihkam upon the Muslims which the Mushrikeen were subjected to by Allah (subhana wa ta'ala) and by his Messenger (sallalahu alayhi was'sallam). In short this meant killing of Sunnis permitted [Ref: 9:4], the Masajid belonging to Ahlus Sunnah were either destroyed or confiscated [Ref: 9:17], they refused making dua for Sunnis, no greetings, this included no funeral prayers [Ref: 9:113], they subjected the surviving Sunnis total boycott economic, social, until they emigrated from Wahhabi domination or converted to Wahhabism [Ref: 15:94], and they looted the houses of Muslims and took the married, and unmarried women as concubines. References given are some of the verses on basis of which they made their unholy decisions and note that all these verses were revealed about Mushrikeen of Makkah, and ihkam were regarding them and the Mushrikeen of present not for Shahadah reciting, Salah performing, Quran reciting, Tawheed believing Muslims. - [13] “... I heard Allah's Apostle saying, "The reward of deeds depends upon the intentions and every person will get the reward according to what he has intended. So whoever emigrated for worldly benefits or for a woman to marry, his emigration was for what he emigrated for." [Ref: Bukhari, B1, H1] In another hadith : "An army will invade the Ka'ba and when the invaders reach Al-Baida', all the ground will sink and swallow the whole army." I said, "O Allah's Apostle! How will they sink into the ground while amongst them will be their markets (the people who worked in business and not invaders) and the people not belonging to them?" The Prophet replied: "All of those people will sink but they will be resurrected and judged according to their intentions." [Ref: Bukhari, B34, H329] Therefore the intention in worship has to be of worship if the intention of worship in a act of worship is not present then there is no worship. And then the performed action will be judged according to what the person intended and not as another person perceives it. - [14] Allah (subhana wa ta'ala) states: “They have certainly disbelieved who say, " Allah is the Messiah, the son of Mary" while the Messiah has said, "O Children of Israel, worship Allah , my Lord and your Lord." [Ref: 5:72] and in another verse: “And behold! Allah will say: "O Jesus the son of Mary! Didst thou say unto men, worship me and my mother as gods instead of Allah?” [Ref: 5:116] this establishes that people worshiped a Waliyah (i.e. Hadhrat Maryam alayhis salam) as well as her son who was a Prophet as gods hence on the day of judgment Allah (subhana wa ta'ala) will question them in presence of their so called followers who worshiped both of these personalities as gods. - [15] Queen Sheba and her people worshiped the sun as their god: “I found her and her people prostrating to the sun instead of Allah , and Satan has made their deeds pleasing to them and averted them from [His] way, so they are not guided.” [Ref: 27:24] In Surah Al An'aam Verse 76 Allah (subhana wa ta'ala) narrates the story of Ibrahim (alayhis salam): “When the night covered him over with darkness he saw a star. He said: "This is my lord." But when it set, he said: "I like not those that set." (77) “When he saw the moon rising up, he said: "This is my lord." But when it set, he said: "Unless my Lord guides me, I shall surely be among the people who went astray." (78) When he saw the sun rising up, he said: "This is my lord. This is greater." But when it set, he said: "O my people! I am indeed free from all that you join as partners (in worship with Allah).” Prophet Ibrahim (alayhis salam) to mock and demonstrate the stupidity of Mushrikeen in pretense believed in god (i.e. the Star - Venus) and then the one they perceived to be better then their current god believed in that. At each step disassociating the previous god based on intellectual reason. He insinuated to the Mushrikeen that you choose a different god at different times of day and you consider the previous god as unworthy of being your god during particular time. Forcing them to think that a god which is not good enough to be god at any time is not good enough to be God at anytime. Another interpretation is that he was mocking the practice of importing a idol-gods of a village which did economically better then their own and worshiping it in the hope of reaping the same economic rewards. If the economic fortunes of the village didn't fair better even with new idol-god they would bring a another one to replace it considering their newer idol-god of being more powerful then their current idol-god. - [16] The prerequisite of worship is that the one whom we invoke in our prayers, the one whom we stand, bow, prostrate, kneel in respect is considered to be God. Without this fundamental belief none of the mentioned actions, in fact no action can be considered act of worship. As an evidence, Allah (subhana wa ta'ala) instructed the angels to prostrate to Adam (alayhis salam) and their prostration was not worship because the fundamental of worship was missing. Their missing belief which ensured that their prostration is act of respect and not act of worship was that they did not believe in Adam (alayhis salam) as being their God but a creation of Allah (subhana wa ta'ala). Once this fundamental aqeedah is in place about a deity then any action done with intention of worship would be worship. - [17] Prophet (sallalahu alayhi was'sallam) foretold that in last days the successors of Khawarij (i.e. Wahhabi's) would be young and foolish: “... "In the last days (of the world) there will appear young people with foolish thoughts and ideas. They will give good talks, but they will go out of Islam as an arrow goes out of its game, their faith will not exceed their throats. So, wherever you find them, kill them, for there will be a reward for their killers on the Day of Resurrection." [Ref: Bukhari, B61, H577] - [18] Prophet (sallalahu alayhi was'sallam) stated: “They will give good talks, but they will go out of Islam as an arrow goes out of its game, their faith will not exceed their throats.”[Ref: see above footnote] in another Hadith two men came from Najd which is East of Madinah ash'Shareef they displayed this characteristic of Khawarij and Prophet (sallalahu alayhi was'sallam) warned the companions: “Two men came from the East and addressed the people who wondered at their eloquent speeches. On that Allah's Apostle said. Some eloquent speech is as effective as magic.” [Ref: Bukhari, B71, H662] In another hadith: “A desert Arab came to the Prophet and began to speak. Thereupon the Apostle of Allah said: In eloquence there is magic and in poetry there is wisdom.” [Ref: Abu Dawood, B41, H4993] and both of these ahadith are explained in the fallowing hadith: “I heard the Apostle of Allah say: In eloquence there is magic, in knowledge ignorance, in poetry wisdom, and in speech heaviness. Sa'sa'ah ibn Suhan said: The Prophet of Allah spoke the truth. His statement "In eloquence there is magic" means: (For example), there is a right due from a man who is more eloquent in reasoning than the man who is demanding his right. He (the defendant) charms the people by his speech and takes away his right. ..." [Ref: Abu Dawood, B41, H4994] Therefore we should be careful of heretics armed with ability of delivering eloquent speeches because they have the ability to persuade the commoners to believe in heretical believes with their eloquent speech. - [19] Explanation Of Kashf ash'shubuhat by Uthaymeen and Al Fawzaan, Part Eleven – Worshiping Of Awliyah, Que 89, source: AbdurRahman.org - [20] If the refutation of Wahhabi claims is successful [which insha'allah ta'ala it will be] then not only the claims Ahlus Sunnah being Mushrikeen would be refuted. Along side it the very methodology, the principles, the criteria, the aqeedah which the Wahhabis judge on to understand if a belief [and action] is Shirki in nature or in accordance with teaching of Tawheed, would be erroneous. In fact the teaching that people of Arabia in time of Muhammad Ibn Abdul Wahhab Najdi were upon Shirk [Al Akbar] because they worshiped graves, trees, Prophet (sallalahu alayhi was'sallam) is heretical and reasonable assumption would be the methodology, principles which produces this heretical teaching can not be in accordance with Quran/Sunnah therefore it must also be heretical. Logically if someone teaches 1 + 1 – 2 x 2 = 4 then if one establishes that the answer is wrong and for this there are two possibilities; one, Z understands what the symbols [plus, minus, multiplication] stand for but miscalculated the numbers, or second possibility is that he is not familiar with the methodology which will enable him to calculate the total sum of numbers. Now if this mistake is one off it can be assumed it was a miscalculation, but if errors persists in each and every calculation then one can be certain that Z does not know the correct way to figure out the total sum of calculations and it can be said that his method of calculation is erroneous. With Wahhabis the first option (i.e. accidental mistake) is discounted because every single Wahhabi reaches to same conclusion and so did I when I studied Qawaid Al Arba; 'Muslims of Arabia were Mushrikeen, and present Sunni's for this and this reason are Mushrikeen.' therefore the second possibility is the reality in case of Wahhabis. Meaning their methodology, the principles, criteria on which they judge are incorrect, heretical therefore [some] aspects of their understanding of Shirk are heretical. Naturally the wrong out come points to their not knowing the correct methodology, and to their wrong; methodology, principles, criteria, which results in wrong/heretical teaching (i.e. Muslims were/are Mushrikeen). - [21] The quoted phrase: “... the Wahhabi Takfiri allegations ...” should not be understood to mean that there exists two factions of Wahhabiyyah; non-Takfiri Wahhabi and Wahhabi Takfiri but in sense that Wahhabi allegations; Sunnis worship others beside Allah (subhana wa ta'ala) and their referring to members of Ahlus Sunnah as Mushrikeen, grave worshipers (i.e. Qaboori) is [a subtle, a polite manner] takfir of Muslims. Note every Wahhabi believes that members of Ahlus Sunnah the Ahlul Tawheed are Mushrikeen for one reason or another but only some will openly brand you Mushrik, and grave worshiper. - [22] Beloved Prophet (sallalahu alayhi was'sallam) has stated: “... "Abusing a Muslim is Fusuq (an evil doing) and killing him is Kufr (disbelief)." [...]” [Ref: Bukhari, B2, H46] how much worse is calling a Muslim Mushrik, or grave worshiper? In fact beloved Allah's Messenger (sallalahu alayhi was'sallam) has stated: "If a man says to his brother, O kafir (disbeliever)!' Then surely one of them is such (i.e., a Kafir)." [Ref: Bukhari, B73, H25] and calling a Muslim as Mushrik, grave worshiper is nothing short of calling him a kafir. In fact Mushrikeen are worse infidels then those infidels who believe in oneness of Allah (subhana wa ta'ala) hence labeling a Muslim as Mushrik is worst manner of Takfir. - [23] Killing Muslims is kuffr asghar which is major sin but does not nullify ones Islam. A companion was about if there is permissibility of killing a Muslim he replied: "I do know that killing a person is unlawful in Islam except in three cases: a married person committing illegal sexual intercourse, one who has murdered somebody unlawfully, or one who wages war against Allah and His Apostle." [Ref: Bukhari, B60, H134 – translation corrected] Another narration of same incident: "By Allah, Allah's Apostle never killed anyone except in one of the following three situations: (1) A person who killed somebody unjustly, was killed (in Qisas,) (2) a married person who committed illegal sexual intercourse and (3) a man who fought against Allah and His Apostle and deserted Islam and became an apostate." [Ref: Muslim, B83, H37] in another hadith Prophet (sallalahu alayhi was'sallam) gave specific instructions about rebels: “When you are holding to one single man as your leader, you should kill who seeks to undermine your solidarity or disrupt your unity.” [Ref: Muslim, B20, H4567] These ahadith clearly indicate when it is permissible to kill a Muslim and apart from what the Sunnah indicates valid reason for killing a Muslim there is no other exemption. Allah (subhana wa ta'ala) has stated in Quran: “It is not for a believer to kill a believer except (if one murders a Muslim) by mistake, and who so ever kills a Muslim in mistake ...” and after stating what a Muslim should do after killing a Muslim by mistake Allah (subhana wa ta'ala) continues into next verse: “And who so ever kills a believer intentionally his recompense is hell to abide therein, and the wrath and the curse of Allah are upon him and great punishment is prepared for him.”[Ref: 4:92-93] The Wahhabiyah engaged in rebelling against the established governmental authority or the least is that they fought and undermined the unity and weakening the Muslims. As a result of their zealot mentality countless Muslims lost their lives during battles and after the battles had won by them, and for them all their reward is as promised by Allah (subhana wa ta'ala) in the quoted verse. - [24] Some of the Masajid which the Wahhabis destroyed were; Masjid Shaq'qul Qamr, Masjid Jinn, Masjid Bilal (radiallah ta'ala anh), Masjid Kauthar, Masjid Ghar Mursilaat, Masjid Sharh Sadr, and Masjid Jabal an'Noor. [Ref: Fitna e Najdia & Mazalim e Saudia, Page 10, by Shah Noorul Huda] Allah (subhana wa ta'ala) states: ”And who is more unjust than he who forbids that in places for the worship of Allah, Allah's name should be celebrated?-whose zeal is (in fact) to ruin them?” a heart which is filled with noor and not darkened with sins will say: 'Not momineen, O Allah (subhana wa ta'ala), not momineen.' Allah (subhana wa ta'ala) tells the ruiners masajid [of Ahlus Sunnah] and the transgressors who prohibited worship of Allah (subhana wa ta'ala) in those Masajid: “It was not fitting that such should themselves enter them except in fear. For them there is nothing but disgrace in this world, and in the world to come, an exceeding torment.” [Ref:2:114] - [25] When the fortress at Taif was conquered by Wahhabis they massacred the Muslims taking refuge in it , including man, woman, children, and raped countless women before slaying them. They looted, robbed the properties of Muslims which was explicitly prohibited: “The Prophet forbade Robbery and also forbade mutilation (or maiming) of bodies.” [Ref: Bukhari, B43, H654] Note, I am not familiar with historical account which charges Wahhabis of mutilation of bodies of Muslims but considering what they subject the Muslims to, the mutilation of Muslim dead would have been a sport for them. - [26] In another verse Allah (subhana wa ta'ala) explicitly states about the idols: "Have they feet to walk with? Or hands to lay hold with? Or eyes to see with? Or ears to hear with? Say: "Call your partners (of Allah) scheme (your worst) against me, and give me no respite!" [Ref: 7:195] The answers is; most of the idols do possess, feet, hands, eyes, ears but they are unable to walk, hold, see, or hear and this thoughtful answer is the basis of Prophet Ibrahim's (alayhis salam) exhortation quoted in verse 42: “..."O my father, why do you worship that which does not hear and does not see and will not benefit you at all?” In fact the book of faithless Christians also affirms that idols can not see, hear, or walk: “... did not repent of the works of their hands nor give up worshiping demons and idols of gold and silver and bronze and stone and wood, which cannot see or hear or walk, nor did they repent of their murders or ...” [Rev 9:20-21] - [27] Abu Huraira (radiallah ta'ala anh) was instructed to guard the storage by Prophet (sallalalahu alayhi was'sallam) at night. On his guard duty he caught a man stealing the foodstuff from storage and vowed to take the thief to Prophet (sallalahu alayhi was'sallam) for inflicting of sharaee punishment. When the man pleaded: "I am needy and have many dependents, and I am in great need." compassionate companion released him. On the next day Prophet (sallalahu alayhi was'sallam) inquired from Abu Huraira (radiallah ta'ala anh) the incident: "What did your prisoner do yesterday?" In response to this question Abu Huraira (radiallah ta'ala anh) informed Prophet (sallalahu alayhi was'sallam) of what the man said after being caught stealing and the reason why he realized him. Prophet (sallalahu alayhi was'sallam) said: "Indeed, he told you a lie and he will be coming again." This time Abu Huraira (radiallah ta'ala anh) waited for him and managed to apprehend him for the second time and vowed to take him to Prophet (sallalahu alayhi was'sallam) but the man argued his case again: "Leave me, for I am very needy and have many dependents. I promise I will not come back again." As before the compassionate nature of companion got better of him and released him and upon being asked by Prophet (sallalahu alayhi was'sallam) told him of the incident. Prophet (sallalahu alayhi was'sallam) informed that the man has told a lie and that he will return again. On third occasion Abu Huraira (radiallah ta'ala anh) caught the man again and as before vowed to take him to Prophet (sallalahu alayhi was'sallam). To which the man replied with: "I will surely take you to Allah's Apostle as it is the third time you promise not to return, yet you break your promise and come." … "(Forgive me and) I will teach you some words with which Allah will benefit you." Abu Huraira (radiallah ta'ala anh) asked what the words were to which the man replied: "Whenever you go to bed, recite "Ayat-al-Kursi"-- 'Allahu la ilaha illa huwa-l-Haiy-ul Qaiyum' till you finish the whole verse. (If you do so), Allah will appoint a guard for you who will stay with you and no satan will come near you till morning." and then Abu Huraira (radiallah ta'ala anh) released him. In the morning he narrated the whole incident to Prophet (sallalahu alayhi was'sallam): "He claimed that he would teach me some words by which Allah will benefit me, so I let him go." Upon being asked by Prophet (sallalahu alayhi was'sallam) what the words were Abu Huraira (radiallah ta'ala anh) stated: "He said to me, 'Whenever you go to bed, recite Ayat-al-Kursi from the beginning to the end ---- Allahu la ilaha illa huwa-lHaiy-ul-Qaiyum----.' He further said to me (If you do so) Allah will appoint a guard for you who will stay with you, and no satan will come near you till morning.'” Then Prophet (sallalahu alayhi was'sallam) said: "He really spoke the truth, although he is an absolute liar. Do you know whom you were talking to, these three nights, O Abu Huraira?" Abu Huraira (radiallah ta'ala anh) said that he doesn't know who the man was and then Prophet (sallalahu alayhi was'sallam) said to him: "It was satan." [Ref: Bukhari, B38, H505] This establishes that Satan can hear, see, walk, talk, and benefit. What Ibrahim (alayhis salam) defines as Satan in the context of verse and its worship are idols and their worship because he states they do not hear, see, or benefit: “[Mention] when he said to his father, "O my father, why do you worship that which does not hear and does not see and will not benefit you at all?” [Ref: 19:42] and this verse is explained by another:"Have they feet to walk with? Or hands to lay hold with? Or eyes to see with? Or ears to hear with? Say: "Call your partners (of Allah) scheme (your worst) against me, and give me no respite!" [Ref: 7:195] - [28]“O my father! Do not worship Satan, by obeying him through [your] worship of idols. Truly Satan is disobedient ([the intensive form‘asiyyan] means ‘one given to disobedience’) to the Compassionate One.” [Ref: Tafsir Al Jalalayn – 19:44] “(O my father! Serve not the devil) do not obey the devil concerning the worship of idols. (Lo! the devil is a rebel unto the Beneficent) the devil is a disbeliever in Allah.” [Ref: Tafsir Ibn Abbas – 19:44]“O my father! Worship not Shaytan.” This is means, "Do not obey him by worshiping these idols. He invites to this (idolatry) and he is pleased with it.'' This is as Allah says: “Did I not command you, O Children of Adam, that you should not worship Shaytan. Verily, he is a plain enemy to you.” (36:60)Allah also says: “They invoke nothing but females (i.e. idols) besides Him (i.e. Allah), and they invoke nothing but Shaytan, a persistent rebel!” (4:117) [Ref: Tafsir Ibn Kathir – 19:44]

Introduction: Muhammad Ibn Abdul Wahhab an'Najdi at'Tamimi the reviver, the strengthener of Khariji apostasy originator of Wahhabi sect wrote a short essay which he named 'Qawaid Al Ar'ba' or 'Four Principles'. These four principles are basis of Wahhabi takfir (i.e. denouncing a Muslim as Kafir) which is made by accusing Muslims of taking partners with Allah (subhana wa ta'ala) or by accusing Muslims of worshiping others beside Allah (subhana wa ta'ala). A Wahhabi who is literate in his belief system knowingly or unknowingly uses the rules in this booklet to denounce Muslims as Mushrikeen. Hence it is essential that content of this booklet is criticized in the light of Quran, Hadith and to suggest corrections which have been confirmed by Quran and Hadith. As well as denounce the irreligious content and expose irreligious deeds which were committed by its author and his followers. Summary Of Four Principles: In principle one he states; Mushrikeen believed in Allah (subhana wa ta'ala) yet they were not Muslims, and in principle two he states the; Mushrikeen took prohibited type of intercessors (i.e. Awliyah) and worshiped them to get close to Allah (subhana wa ta'ala). The third principle states Mushrikeen worshiped, Prophets, angles, pious people, stones, trees, moon, and sun; Prophet (sallalahu alayhi was'sallam) fought them and did not differentiate between these Mushrikeen. Fourth principle is; Mushrikeen of our times are worse then Mushrikeen of Prophet's (sallalahu alayhi was'sallam) time. Critical & Objective Assessment Of Qawaid Al Arba - Principle One: First principle: 'Mushrikeen believed in Allah (subhana wa ta'ala) yet they were not Muslims [due to their this belief].' [01] In his first principle he did not state the reason why the Mushrikeen were not Muslim[02]; a correct version of this would be: “Mushrikeen believed in Allah (subhana wa ta'ala) as supreme God and took idols as gods, [but that didn’t enter them into Islam]” And with the correct version of aqeedah of Mushrikeen it would have been apparent they negated Tawheed ad'Dhaat[03]; because they believed in many gods and this was the reason for them not being Muslim, thus he did not mention it.[04] Muhammad Ibn Wahhab Najdi mentions what Mushrikeen had common with teaching of Islam; Muslims and Mushrikeen believed in Allah (subhana wa ta'ala) to implant the notion in the minds of Wahhabi readers; Sunni's who reply to us [Wahhabi's] when we declare them as Mushrikeen with: 'We Sunni's believe in Allah (subhana wa ta'ala).' are not Muslims even if they believe in Allah (subhana wa ta'ala) because the Mushrikeen of Makkah also believed in Allah (subhana wa ta'ala).[05] In the context of correct aqeedah of Mushrikeen, Ahle Sunnat's position is: “We the Sunni's believe in; 'La ilaha il'Allah.' meaning; there is no god [worthy of worship] accept Allah (subhana wa ta'ala), and the Mushrikeen took along side Allah (subhana wa ta'ala) many gods: “And most of them [i.e. kuffar] believe not in Allah except that they attribute partners unto Him.” [Ref: 12:106] and their believing in many gods as partners with Allah (subhana wa ta'ala) was Shirk.; hence they were not Muslims. We the Sunni's take for intercessors whom Allah (subhana wa ta'ala) has granted the position of intercession.'”[06] Critical & Objective Assessment Of Qawaid Al Arba - Principle Two: Second principle: 'Mushrikeen took prohibited type of intercessors (i.e. Awliyah) and worshiped them to get close to Allah (subhana wa ta'ala).' In the context of first and second principle Ibnul Wahhab Najdi's objective was to insinuate: 'Mushrikeen affirmed belief in Allah (subhana wa ta'ala) as well as took [prohibited type of] intercessors (i.e. Awliyah) and worshiped them to get nearness of Allah (subhana wa ta'ala) and because of taking [prohibited type of] intercessors (i.e. Awliyah) and worshiping them they were not Muslim Muwahideen but Mushrikeen.' Implication of which in the words of Al Fawzaan; Muslims call upon as an act of worship on ”... Hussain, or Badawi or ‘Abdul Qaadir al Jeelaanee. For these modern day people do not claim that their false objects of worship are arbaab (those possessing ruboobeyah) – but rather that: “these objects of worship will bring us closer to Allah – and that they are intermediaries and intercessors between us and Allah!” The basis of Ibnul Wahhab's takfir of Muslims of his time and Wahhabi takfir of Ahle Sunnat at present is; 'You take prohibited types of intercessors as Awliyah (i.e. protectors) and call-upon/invoke them as an act of worship, hence you are same as Mushrikeen of Makkah.' No one from amongst Ahlus Sunnah believes in Awliyah-Allah to be gods nor we worship[07] them but we believe them to be pious humans who have earned Allah's (subhana wa ta'ala) pleasure by adhering to teachings of Prophet (sallalahu alayhi was'sallam). As a result we believe that with permission, power and abilities granted by Allah (subhana wa ta'ala) and with these special privileges[08]; Awliyah-Allah dead or alive[09], assist the believers when they are asked to help: “O pious worshipers of Allah (subhana wa ta'ala) help!” or specific type: “O Seikh Abdul Qadir Jilani (rahimullah ta'ala) help!”[10] or “O Ali (radiallah ta'ala anh) help!”[11] The correct principle is: “Mushrikeen took prohibited type of intercessors (i.e. idol-gods) as Awliyah (i.e. protectors) and then worshiped these idol-gods with aqeedah their worship will get them close to Allah (subhana wa ta'ala).”The Shirk of Mushrikeen is evident from this principle because it indicates the Shirk of Mushrikeen was that they took idols as gods. They were guilty of associating many gods as partners with Allah (subhana wa ta'ala). When corrected second principle is analyzed in the light of corrected first principle then the entire basis of takfir Muhammad Ibn Abdul Wahhab is invalid because Mushrikeen affirmed belief in Allah (subhana wa ta'ala) as well as took prohibited type of intercessors (i.e. idol-gods) as Awliyah (i.e. protectors). Then worshiped these idol-gods with aqeedah their worship will get nearness of Allah (subhana wa ta'ala) and because of taking prohibited type of intercessors (i.e. idol-gods) as well as worshiping them they were not Muslim Muwahideen but Mushrikeen. The correct representation of the aqeedah itself establishes that Mushrikeen of Makkah were Mushrikeen for attributing partner in Dhaat of Allah (subhana wa ta'ala). Mushrikeen believed in gods as partners of Allah (subhana wa ta'ala), thus being guilty of Shirk ad'Dhat and this nullified their belief of Tawheed of Allah (subhana wa ta'ala). All aspects of Tawheed have to be affirmed for a person to be Muwahid and Muslim not just one aspect of Islamic belief about Allah (subhana wa tala). With correct representation of aqeedah of Mushrikeen of Makkah neither Ibnul Wahhab Najdi nor Al Fawzaan nor the minion of shaytan could have managed to lay the foundation of accusation of Shirk against Ahle Sunnat Wal Jammat. Hence he withheld the most important part of the belief of Mushrikeen; taking of idols as gods as well as partners with Allah (subhana wa ta'ala), to justify takfir of Muslims. Critical & Objective Assessment Of Qawaid Al Arba - Principle Three: Second principle was: You take prohibited types of intercessors as Awliyah (i.e. protectors) and call-upon/invoke them as an act of worship, hence you are like the Mushrikeen of Makkah.' now coupled with principle three it evolves into: You take prohibited types of intercessors as Awliyah (i.e. protectors) such as graves, trees, Awliyah-Allah and call-upon/invoke them as an act of worship, hence you are like the Mushrikeen who worshiped [and called upon them for aid] besides Allah; Prophets, angles, pious people, stones, trees, moon, sun.'[12] This was the basis, this was in parts and as whole the justification of Muhammad Ibn Abdul Wahhab Najdi for takfir of his contemporary Muslims and it remains to this day basis of Wahhabi takfir of Muslims. We take intercessors whom Allah (subhana wa ta'ala) granted the right of intercession [and evidence of their right of intercession is abundant in Qur'an and ahadith] and we do not call-upon Awliyah-Allah with intention[13] of worship nor hold aqeedah that they are gods but rather His deen abiding servants. Therefore we are not like the Mushrikeen who worshiped the idol-gods and called upon for aid instead of Allah (subhana wa ta'ala). Nor do we teach or preach worship of Prophets, pious people[14], moon, sun, or star as gods.[15] Neither do we take angles, stones, trees as gods[16] besides Allah (subhana wa ta'ala) therefore our respect of Saliheen of Ummah, and our kissing of tabarrukat (i.e. relics) of Prophet (sallalahu alayhi was'sallam), companions, can not be termed legitimately as an act of worship. One who does so is from amongst the foolish[17] from the Wahhabi's who have been empowered with ability to giving dazzling speeches, mesmerize the listeners and with all the magical verbal artistry[18] rob them of their Iman and Islam. The Objective Of Qawa'id Al Arba & Objective Of This Refutation. First principle introduced by Muhammad Ibn Abdul Wahhab is in other words stating: 'Sunni believe in Allah (subhana wa ta'ala) like Mushrikeen; therefore if one believes in Allah (subhana wa ta'ala) as God still no guarantee of being Muslim.' Second principle; 'Mushrikeen took prohibited type of intercessors (i.e. Awliyah) and worshiped them to get close to Allah (subhana wa ta'ala) and Sunni's worship the Awliyah-Allah (subhana wa ta'ala) to get close to Allah (subhana wa ta'ala). Due to 'exactness' of aqeedah of Mushrikeen and Sunni's; Sunni's cannot be Muslim (but they are Mushrikeen).' This understanding of principle two is supported by Saleh Al Fawzaan's and Ibn Uthaymeen's Q&A styled explanation of Kashf ash-Shububhat, in which Al Fawzaan entertains the question: “To whom does shaykh al Fawzaan compare these mushriks of the earlier times? Why does he make this comparison?” and then he answers the question: He compares them to those of our modern times who claim Islam for themselves whilst calling, performing prayers and pilgrimage but who also call upon Hussain, or Badawi or ‘Abdul Qaadir al Jeelaanee. For these modern day people do not claim that their false objects of worship are arbaab (those possessing ruboobeyah) – but rather that: “these objects of worship will bring us closer to Allah – and that they are intermediaries and intercessors between us and Allah”[19] Third principle; 'Mushrikeen worshiped people and objects and Prophet (sallalahu alayhi was'sallam) fought them therefore Sunni's worship, graves, trees, Awliyah-Allah and we can fight them.' Finally he states Mushrikeen of his time are worse then Mushrikeen of Prophet's (sallalahu alayhi was'sallam) and his this statement is directed at the Sunni's of Arabian peninsula. His contemporaries; whom he considered worse then the Mushrikeen of Prophet's (sallalahu alayhi was'sallam) times. With these four principles he justified takfir of Muslims, as well as fighting and killing of Muslims. Muhammad Ibn Abdul Wahhab based his preaching on the grounds that Muslims of Arabia were worshiping graves, trees, Awliyah-Allah, thus they were guilty of Shirk [al Akbar]. These claims of Muhammad Ibn Abdul Wahhab and his followers will be judged according to Sunnah of beloved Prophet (sallalahu alayhi was) to see what they claim is substantiated with clear unambiguous evidence of Sunnah or have they conjured the methodology [of Khawarij] to make Takfir and legalize slaughter of Muslims[20]. If it is established that Ummah of RasoolAllah (sallalahu alayhi was'sallam) as whole and specificity the people of Arabia would not fall into Shirk; worship others beside Allah (subhana wa ta'ala) or take other gods besides Allah (subhana wa ta'ala) until after the musky fragrant wind blows. Then this would refute the Wahhabi Takfiri[21] allegation of Sunnis worshiping graves, trees, Awliyah-Allah, Ambiyah.[22] It will also establish the war which Muhammad Ibn Abdul Wahhab and his followers waged on the basis of their conviction to eradicate so called Mushrikeen and their Shirk was transgression against Muslims. As a result of these wars the Wahhabi slaughter of Muslims[23], their rape of Sunni women as well as the destruction of [historical] Masajid [associated with Companions][24] and Madaris of Ahlus Sunnah, the looting as well as robbing[25] of members of Ahlus Sunnah, the enslaving, the on going persecution, and suppression of Ahlus Sunnah in Wahhabi Kingdom was and is unjust. Foundation Of Refutation: Allah (subhana wa ta'ala) quotes Ibrahim (alayhis salam) as saying to his Uncle: “O my father! Worship not Satan: for Satan is a rebel against Ar'Rahman (i.e. Allah the most Gracious).” [Ref: 19:44] His uncle did not worship Shaytaan directly but he worshiped idols. Ibrahim (alayhis salam) equates his uncles worship of idols with worship of Shaytaan because prior to the quoted verse Ibrahim (alayhis salam) addressing his uncle states: “[Mention] when he said to his father, "O my father, why do you worship that which does not hear and does not see and will not benefit you at all?”[26] [Ref: 19:42] and it is only the idols which can not hear, see, and not benefit at all.[27] After Ibrahim (alayhis salam) informs his uncle of punishment in hell and his companionship with shaytaan uncle replies: “[His uncle] said, "Have you no desire for my gods, O Abraham? If you do not desist, I will surely stone you, so avoid me a prolonged time." [Ref: 19:46] It becomes apparent from his response that neither he understood Prophet Ibrahim's (alayhis salam) statement to mean actual worship of Shaytaan nor Ibrahim (alayhis salam) intended actual Shaytaan worship but intended implications were of idol worship. Note, interpretation of verse is supported by all the major commentators of Quran[28] and this interpretation will be further established from Quran with explicit evidence. On the day of judgment Allah (subhana wa ta'ala) will say to the Mushrikeen: “The day He will gather them together as well as those whom they worship besides Allah, He will ask: "Was it ye who let these My servants astray, or did they stray from the Path themselves?" [Ref: 25:17] in another verse Allah (subhana wa ta'ala) informs that the Mushrikeen as well as their objects (i.e. Mala'ika, Prophets, Saliheen, Jinn) of their worship will be separated: “... Then shall We say to those who joined gods (with Us): "To your place, you and those you joined as 'partners' We shall separate them, ...” and then their objects of worship will disown the Mushrikeen: “... and their "Partners" shall say: "It was not us that ye worshiped!” [Ref: 10:28] and those who took idols as gods will call upon their idol-gods but they will not be able to hear their calls: ”... He will say, "Call on those whom ye thought to be My partners," and they will call on them, but they will not listen to them; ...” [Ref: 18:52] Allah (subhana wa ta'ala) to scold, rebuke, the idols worshipers, the Mushrikeen Allah (subhana wa ta'ala) will ask: ”... We shall say to those who ascribed partners (to Us): "Where are the partners whom ye (invented and) talked about [as your intercessors]?”[29] [Ref: 6:22] then Allah (subhana wa ta'ala) will remind the Mushrikeen of what they were prohibited to worship: “Did I not command you O children of A'dam, that you should not worship the Devil? ....”[30] [Ref: 36:60] and this tells us that the actual object of worship was not idol-gods but Shaytaan even though the Mushrikeen thought it was their idols-gods[31]: “(The Mushrikeen) leaving Him call but upon [as an act of worship] on goddesses: They call but upon Satan the persistent rebel!” [Ref: 4:117] Allah (subhana wa ta'ala) states: “(The Mushrikeen) leaving Him call but upon (i.e. yad'una) goddesses: ...” calling upon, supplicating, invoking a god/goddess is an act of worship because Prophet (sallalahu alayhi was'sallam) stated: “[...] Supplication is worship.” Then he recited the verse: “And your Lord says, ‘Call upon Me; I will respond to you.’ Indeed, those who disdain My worship will enter Hell contemptible. [...]”[32] [Ref: Tirmidhi, B44, H3247] therefore the Mushrikeen called upon their goddesses as an act of worship and in reality by calling upon their goddesses: ”... They call but upon Satan [as an act of worship] the persistent rebel!”[33] [Ref: 4:117] In conclusion reality of idol worship is Satan worship; the dhaahir might be idol worship but the haqiqat of idol worship is Satan worship because Satan, and the Jinn have legislated for the Mushrikeen the worship of idols, and obedience of Mushrikeen to Jinn and Satan is worship of Satan. On the day of judgment Shay tan will say to those whom he lead astray; into idolatry: “[...] "It was Allah Who gave you a promise of Truth: I too promised, but I failed in my promise to you. I had no authority over you except to call you but ye listened to me: then reproach not me, but reproach your own souls. I cannot listen to your cries, nor can ye listen to mine. I reject your former act in associating me with Allah. For wrong-doers there must be a grievous penalty." [Ref: 14:22] and this verse clarifies that Mushrikeens act of Shirk was that they responded to the call of Shaytaan and worshiped whom he instructed them to worship instead of worshiping whom Allah (subhana wa ta'ala) sanctioned worship for (i.e. for Himself). 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."[34] [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;[35] 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).[37] 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.[38] 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. Teaching Of Quran & Sunnah In Perspective: The who have studied the books of Sunni Ulamah of Middle East, Subcontinent, Africa, will be aware that there is no major difference of aqeedah between them apart from valid form of ikhtilaf.[39] The minor ikhtilafat which are found amongst them are related to finer details of some issues which do not impact negatively on the key aspect of the aqeedah. Aqeedah of Noorani'at of Prophet (sallalahu alayhi was'sallam), Maqam e Shahid (i.e. Hadhir Nadhir), Ilmul Ghayb of Allah (subhana wa ta'ala) and RasoolAllah (sallalahu alayhi was'sallam), Tawassul of Prophet (sallalahu alayhi was'sallam) and deceased Awliyah-Allah, as well as aqeedah of Tawheed, Shirk, definitions of Shirk, Ibadah, Sajdah are agreed by all of them. And these believes are not product of 19th century Subcontinental innovations as some foolish individuals would argue;[40] in fact these teachings have been passed on from generation to generation till the present time with supporting evidences from Quran and Hadith. Guarantee of Muslims of Arabian peninsula not worshiping others beside Allah (subhana wa ta'ala) or associating god-partners with Allah (subhana wa ta'ala) establishes the soundness of aqeedah Tawheed held by Ahlus Sunnah all over the world. This is due to exactness of the aqeedah of Ahlus Sunnah residing in Arabian peninsula with Ahlus Sunnah of the world. One who believes contemporaries of Muhammad bin Abdul Wahhab in Arabia and Ahlus Sunnah of world before and thereafter had given into worship of others beside Allah (subhana wa ta'ala) and took partners with Allah (subhana wa ta'ala) or negates what has been established from the words of Prophet (sallalahu alayhi was'sallam) such a individual or group[41] has not believed in Prophet-hood of beloved Prophet Muhammad (sallalahu alayhi was'sallam) as he should be believed. Muhammad bin Abdul Wahhab as well as his followers have unjustly, falsely, charged the Ahlus Sunnah of committing Shirk (i.e. associating a partner with Allah subhana wa ta'ala or worshiping others besides Allah subhana wa ta'ala). And on the basis of these accusations they justified killing of Muslims, demolition of Masajid belonging to Ahlus Sunnah, confiscated the Madaris of Ahlus Sunnah, justified wars; rape, pillage, enslaving of men, women, children and deprived Ahlus Sunnah the right to propagate, pass on the teachings to their children. For these actions there was and is no justification in Islam; no justification for takfir of Ahlus Sunnah, no justification for brutal, barbaric, and inhumane treatment meted out to members of Ahlus Sunnah by Wahhabis. Wahhabi'sim In Perspective Of Ahadith Of RasoolAllah (sallalahu alayhi was'sallam😞 Prophet (sallalahu alayhi was'sallam) foretold the rise of Khariji's and their sub-sect the Wahhabi's would emerge from Najd. Describing their level of outwardly piety Prophet (sallalahu alayhi was'sallam) stated: "No, for he has companions (who are apparently so pious that) if anyone of (you compares his prayer with) their prayer, he [i.e. companion] will consider his prayer inferior to theirs, and similarly his fasting inferior to theirs, ...” [Ref: Bukhari, B73, H184] Their devotion to prayers, fasting, points out that they the Kharijis and their theological descendants the Wahhabis would be strict with adhering to instructions of beloved Prophet (sallalahu alayhi was'sallam) in which he prohibited the killing of Muslims. But Prophet (sallalahu alayhi was'sallam) describing this outwardly pious sect stated: "Out of the offspring of this man (i.e. Dhul Khawaisira at'Tamimi) there will be people who will recite the Quran ... and they will kill the Muslims and leave the idolaters." [Ref: Bukhari, B93, H527] How could it be that people who so strongly adhere to teaching of Islam resort to killing of Muslims when they are were so sensitive to killing flies? Answer to this question is that the Wahhabis and Khawarij had incorrect methodology of understanding Shirk.[42] The Kharijis and their theological descendants the Wahhabis took the arms to slaughter the Muslims on the grounds that Muslims are upon Shirk. The Khawarij accused Ali (radiallah ta'ala anh) of committing Shirk because he allowed arbitration between himself and Muawiya (radiallah ta'ala anh). On the basis of this they legalized killing of these two companions as well as anyone who supported these companions and Khawarij rebelled against their rule. And the Wahhabis some 1100 years later arose from the same area, from the same tribe, and with the same charge of Shirk; rebelled against established authority, legitimized war and slaughter of Muslims. Just like the Khawarij the Wahhabis carried out all the atrocities, slaughter with sincere, pious, virtuous intention of restoring the Islam to its former glory. These virtuous, pious intentions for acts which are deemed kuffr, apostasy by Prophet (sallalahu alayhi was'sallam) are not sufficient excuse to be exonerated. Prophet (sallalahu alayhi was'sallam) stated about Khariji and Wahhabi fitnas which were to arise from direction of East (i.e. from direction of Najd😞 “The summit of unbelief is towards the East and the pride and conceitedness is found among the owners of horses and camels who are rude and uncivil, ...” [Ref: Muslim, B1, H87] The reason Prophet (sallalahu alayhi was'sallam) declared the Khariji to be apostates is that this sect like the Khawarij is by its nature a takfiri sect; they accuse Muslims of worshiping graves, trees, and label Ahlus Sunnah of being Mushrikeen; this is takfir of Muslims in very deceitful manner. It is similar to artfully insulting someone; you was born before your parents got married, instead of saying it plainly; you are bastard. Both ways convey the same meaning one is offensive/takfiri other is respectful manner of saying the same thing. Hence the entire sect is upon kuffr, disbelief because only few openly brand Sunnis as Mushrikeen but all profess that Sunnis are Mushrikeen as part of their creed. And Prophet (sallalahu alayhi was'sallam) stated: If a man says to his brother, O Kafir (disbeliever)!' Then surely one of them is such (i.e., a Kafir)." [Ref: Bukhari, B73, H25] And it is established that their charge of Ahlus Sunnah being guilty of Shirk is batal; hence the unjustified takfir returns upon them certifying their apostasy from Islam. Another reason this sect is sect of ahlul kufr wal irtad (i.e. people of kufr and apostasy) is because Prophet (sallalahu alayhi was'sallam) said killing a Muslim is kufr: "Abusing a Muslim is Fusuq (i.e., an evil-doing), and killing him is Kufr (disbelief)." [Ref: Bukhari, B73, H70] Yet they legalized killing of Muslims and slaughtered many Muslims in the name of Tawheed thus this sect's adherents are ahlul kufr and wajib ul qatal (i.e. liable to be killed) on the grounds of their; legalizing of spilling of Muslims blood, taking part in killing of Muslims as well as on the ground of apostasy from Islam. Permission to kill them was granted by Prophet (sallalahu alayhi was'sallam😞 “Their belief will not go beyond their throats (i.e. they will have practically no belief), so wherever you meet them, kill them, for he who kills them shall get a reward on the Day of Resurrection." [Ref: Bukhari, B56, H808] and the Prophet (sallalahu alayhi was'sallam) of mercy, the Prophet (sallalahu alayhi was'sallam) who dislikes[43] fighting, killing, said about these people: "If I find them, I would kill them as the Thamud were killed." [Ref: Muslim, B5, H2321] The Conclusion: The Wahhabi's are theological descendants of the khariji apostasy which emerged from Najd region of Saudi Arabia where now the Saudi capital Riyadh is situated and it is their methodology being used by the neo-Khariji the Wahhabis to denounce Muslims as Mushrikeen. And just like the Khawarij the Wahhabis also came to existence with aim to fight and eliminate shirk al Akbar which they alleged the Muslims of Arabia have fallen into. Thus they rebelled against the established authority the Khalif and took upon themselves to kill and enslave Muslims on the pretext of shirk. Prophet (sallalahu alayhi was'sallam) stated in Arabian peninsula shaytaan will not be worshiped and in the language of the Quran it means Arabian peninsula will be free of idol worship. In light of another hadith this will be so until Allah (subhana wa ta'ala) sends the musky wind which will take the life of believers and the remaining people will revert to idolatry[44]. It will be these people on which the annihilation, the destruction preceding the day of judgment will be established on. Other narrations also guarantee that his Ummah will not take idols as gods besides Allah (subhana wa ta'ala) nor will his Ummah worship idols gods besides Allah (subhana wa ta'ala). And who so ever accuses the members of Ahlus Sunnah of taking god-partners with Allah (subhana wa ta'ala) and worshiping others beside Allah (subhana wa ta'ala) in reality is himself is upon shirk because Prophet (sallalahu alayhi was'sallam) foretold: “... 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).”[45] [Ref: Sahih Ibn Hibban] Hence when a accusers accuses a Sunni of Shirk in reality he himself is Mushrik and to establish upon him your Islam and his Shirk say: “From `Ubayd Allah ibn `Umar, from Nafi`: A man said to Ibn `Umar: "I have a neighbor who bears witness against me that I commit shirk." He replied: "Say: 'La Ilaha ill Allah,' you will make him a liar." [Ref: Tibyan al Kadhib al Muftari, Page 373, by Imam Ibn Asakir] Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi

Bas abhi taq yahi hen, inshallah tawaqoh heh kay baee aur be upload keren gay.

Salam aalayqum wr wb Top say bottom in order hen:

As salam alayqum wr wb Meray baee hadith us amal kee hoti heh joh amal sahabah ka ho ya RasoolAllah ka ya tabiyeen ka. Geeyarweenh ki haqiqat isaal e sawab heh yehni dua meh amaal e saleha ka sawab Ambiyah Sahabah, awliyah, bilkhasoos seikh abdul qadir ko isaal e sawab keeya jata heh. Aur keun kay yeh amal har chand ki 11 tareekh ko keeya jata heh is leyeh is ko Geeryarween kehtay hen. 11 tareekh ko is ka kerna nah Sunnat heh, na farz, is ka na krnay wala kaffir nahin balkay fasiq o fajir be nahin keh saktay, sirf sawab ka kaam heh keren gay toh sawab heh aur nah keren gay toh geeyarween kay mutalliq sawal nahin hoga kay keun nahin keeh. Han geeyarween majmoa e heh Sunnatoon ka aur agar is majmua e sunnatoon kee nazr say dekha jahay toh, geeyarweenh meh ibadat hoti heh, Quran kee talawat,zikr, naat, dua, aur khana taqseem hota heh, yeh sab sunnateh hen jin ka kohi munkir nahin ho sakta. Magar naam geeyarweenh aap ko hadith ya Quran meh nahin millay ga, magar joh kuch keeya jata heh geeyarweenh meh woh zeroor millay ga.

Salam alayqum wr wb, Kohi baat nahin, in do hissoon ko sun lenh jawab in meh heh. Kohi baat nahin meray baee, mafi ki kia baat heh. Koshish keeya keren kay baee ka adat dalen kay aap ka knowledge first hand ho. Joh refference ho khud check keeya keren aur tehqeeq keeya keren. Meh nay kaheen bar ek reffrence kee talash meh puri puri kitab perh daali heh. Esa kernay say ilm waseeh be hota heh aur apna mowaqif per confidence be peda hota heh aur shaytaan shakook o shubat peda nahin ker sakta joh aur kissi kay batanay say kerta heh. Aur is kay sath tehqeeq o tasdeeq kee adat bi perti heh.

Baee aap ko kia kaha ja sakta heh. Ghaliban aap ko abhi interest deen ka peda huwa heh aur tableegh kay josh meh jhoot gar rahay hen. Esa nah keren aap sirf apna nuqsaan ker rahay hen. Joh baat keren aap daleel say keren, ya kam say kam woh baat keren joh Sunniyoon ka amal ho ya nazriya ho, jis ko ham be kahen jee hamara yahi amal be heh aur yeh nazriya rakhtay hen. Toh phir ham aap ki kissi baat kee tasdeeq be ker saktay hen aur Quran o hadith kee roshini meh wazahat be ker saktay hen. Magar joh tareeka aap nay ikhtiyar keeya heh, fatawah razaviyya meh likha heh kay Allah panch hen, chalo meh jhoota hee sahih joh kitab pakistan meh publish huwi us meh likha heh, woh kon si kitab, kahan say shaya huwi, musannaf kon, chalo meh jootha hee sahih dawate islami waloon kee video joh sirf Jamaica meh open hoti heh us meh dekhaya gaya heh kay Allah panch hen. Yeh tareeka aap chor denh aur agar aap kuch seekhna chahtay hen toh batahen ham aap kee rehnumahi keren gay aur Urdu ki kitabeh pesh keren gay joh perh ker aap masail ko samjen gay. Yeh idhar udhar kee bateh apna time be waste ker rahay hen aur hamara be.

KHuda kay banday jhoot woh bola keren joh kohi maan leh. Sayyidi Ala Hazrat kissi ko is maslay meh kaffir nahin keh saktay. Aap ko shahid maloom nahin is forum per Sunni hazrat ahle ilm heh woh bangi, charsi type sunni nahin jinneh aap jhoot bol ker bad zan ker denh gay maslak e ala hazrat say. Khuda ka dil me khauf peda keren aur sach bol deeya keren. Wesay be buzurg ulamah e ahle sunnat aap deobandiyoon aur wahhabiyoon kay mutaliq qawl kertay hen kay wahhabi aur jhoot behan baee hen.

Introduction: Hadith narrated by Hadhrat Jabir (radiallah ta'ala anh) records a guiding principle given by Prophet (sallalahu alayhi was'salam): “Jabir (Allah be pleased with him) reported that Allah's Apostle (may peace be upon him) visited Umm Mubashshir al-Ansariya at her orchard of date-palms and said to her: Who has planted these trees of dates-a Muslim or a non-Musim? She said: A Muslim, of course, whereupon he said: Never a Muslim plants, or cultivates a land, and it out of that men eat, or the animals eat, or anything else eats, but that becomes charity on his (planter's) behalf.” [Ref: Muslim, Book 10, Hadith 3765] Many such guiding principles are recorded in ahadith of beloved Prophet (sallalahu alayhi was'sallam) which can be taken out of the context completely and they will still be source of legislation because the nature of language used is as such. And as a result of this numerous such statements can be found in the books of ahadith which are stripped from their original context.[1] In their context these guiding principles may have some contextual relevance, or absolute relevance to context, or have absolutely no relevance to its context. And their partial or absolute contextual relevance does not restrict the implications of these guiding principles to a particular person or era or meaning, rather these guiding principles remain universal and serve as rules for Ummah of RasoolAllah (sallalahu alayhi was'sallam) can judge. Hadith of Praiseworthy & Reprehensible Sunnah: Sahih Muslim, Book 034, Number 6466: "Jarir b. Abdullah reported that some desert Arabs clad in woolen clothes came to Allah's Messenger (may peace be upon him). He saw them in sad plight as they had been hard pressed by need. He (the Holy Prophet) exhorted people to give charity, but they showed some reluctance until (signs) of anger could be seen on his face. Then a person from the Ansar came with a purse containing silver. Then came another person and then other persons followed them in succession until signs of happiness could be seen on his (sacred) face. Thereupon Allah's Messenger (may peace be upon him) said: He who introduced some good practice in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect. And he who introduced some evil practice in Islam which had been followed subsequently (by others), he would be required to bear the burden like that of one who followed this (evil practice) without theirs being diminished in any respect." The Dispute Between Ahle Sunnat & Wahhabi's: The Wahhabis hold to the belief that this hadith is in specific meaning of; companion in the gathering who initiated giving of Sadqa to the poor Bedouins and those who fallowed him, for all of them there will be equal reward, therefore it can not be used to substantiate category of 'Praiseworthy Innovation' as well as the innovations. The Sunnis hold to the belief that this statement of beloved Prophet (sallalahu alayhi was'sallam) can be stripped completely independent of it's context and still serve as a source of guidance. Therefore this hadith is evidence for category of 'Praiseworthy Innovation' and a justification for praiseworthy innovations. The aim of this article is to explain the hadith of praiseworthy and blameworthy Sunnah in light of Sunnah of RasoolAllah (sallalahu alayhi was'sallam).[2] Also to validate the contention of Ahle Sunnat Wal Jammat that it is Sunnah of beloved Prophet (sallalahu alayhi was'sallam) to give guiding principles to his followers on which we can judge the right, wrong, permissible and prohibited. And the belief of Wahhabis that this hadith is only restricted to its context is heretical and blameworthy innovation. Analysis Of Hadith Sunnah Sai'yah & Hasanah: The complete statement does not fit the context of event because a blameworthy Sunnah in Islam was practiced presence of RasoolAllah (sallalahu alayhi was'sallam). Therefore the beloved Prophet's (sallalahu alayhi was'sallam) saying: “And he who introduced some evil practice in Islam which had been followed subsequently (by others), he would be required to bear the burden like that of one who followed this (evil practice) without theirs being diminished in any respect." is not according to the context. And due to fact that there is no mention of blameworthy Sunnah[3] being made part of Islam by companions. It would be safe to conclude that this entire statement of beloved Prophet (sallalahu alayhi was'sallam), from: “He who introduced some good practice ...” to end of: “And he who introduced some evil practice ...” was given as guiding principles to encourage good and forbid the evil by him. So the companions can act on the verse of “... amr bil maroof wan'nahuna a'nil munkir ...”[4] and by extension of us being Ummatis the verse refers to us the Muslims. So we also use these guiding principles to encourage good which is part of deen as Fard and Sunnah as well as invite to good which is determined by Ijtihad. Forbid the evil which was declared by Allah (subhana wa ta'ala) as evil and his beloved Messenger (sallalahu alayhi was'sallam) in Quran and Sunnah. As well as discourage the Muslims from taking part in modern evil practices which were not explicitly declared to be evil yet due to Ijtihadi evidence it can be established that these are against the spirit of Islam therefore evil. Hadith Of Intentions: Sahih Bukhari, Book 1, Hadith 1: “Narrated 'Umar bin Al-Khattab: I heard Allah's Apostle saying: "The reward of deeds depends upon the intentions and every person will get the reward according to what he has intended.” So whoever emigrated for worldly benefits or for a woman to marry, his emigration was for what he emigrated for." Sahih Bukhari, Book 86, Hadith 85: “Narrated 'Umar bin Al-Khattab: The Prophet said: “O people! The reward of deeds depends upon the intentions, and every person will get the reward according to what he has intended.” So, whoever emigrated for Allah and His Apostle, then his emigration was for Allah and His Apostle, and whoever emigrated to take worldly benefit or for a woman to marry, then his emigration was for what he emigrated for." Point One: Beloved Prophet (sallalahu alayhi was'sallam) said: "The reward of deeds depends upon the intentions and every person will get the reward according to what he has intended.” and then he went to give examples to explain his rule/principle with words: “So whoever emigrated for worldly benefits or for a woman to marry, his emigration was for what he emigrated for." In another hadith it is reported Prophet (sallalahu alayhi was'sallam) gave the same rule/principle but explained it slightly differently: “So, whoever emigrated for Allah and His Apostle, then his emigration was for Allah and His Apostle, and whoever emigrated to take worldly benefit or for a woman to marry, then his emigration was for what he emigrated for." Based on this one can not argue that since the rule/principle is given in a specific context marriage and migration[5] the meaning of it is restricted to that context only. And based on this conclude that a believer does not have to intend to do everything for sake of Allah (subhana wa ta'ala) to be rewarded by Allah (subhana wa ta'ala) because the context was of marriage and emigration. Point Two: The aim of the statement: "The reward of deeds depends upon the intentions and every person will get the reward according to what he has intended.” is to let people know that if action is done with intention of worldly gain it will be judged as that and it will not earn reward, and reward of deeds done for worldly gain and show off, is punishment. This principle is in general meaning explained in a specific context to educate that any act done for worldly intentions will be judged and rewarded as such. To teach if you intend to worship Allah (subhana wa ta'ala) your actions of worship will earn you reward. If you give Zakat, and Sadqa with intention of pleasing Allah (subhana wa ta'ala) then the reward of this is with Allah (subhana wa ta'ala). If you was to marry for sake of protecting your self from adultery out of fear of Allah (subhana wa ta'ala) or to marry with intention to have children who would fight for the cause of Allah (subhana wa ta'ala) then the good intention will earn reward. And to teach that if a action is done for worldly intentions and without the intention of pleasing Allah (subhana wa ta'ala) then on the day of judgment it will be judged as that and will earn its doer no reward. Fighting In Allah's Cause: Sahih Muslim, Book 53, Hadith 355: “Narrated Abu Musa Al-Ashari: A Bedouin asked the Prophet, "A man may fight for the sake of booty, and another may fight so that he may be mentioned by the people, and a third may fight to show his position (i.e. bravery); which of these regarded as fighting in Allah's Cause?" The Prophet said: "He who fights so that Allah's Word (i.e. Islam) should be superior, fights for Allah's Cause." Sahih Bukhari, Book 3, Hadith 125: “Narrated Abu Musa: A man came to the Prophet and asked, "O Allah's Apostle! What kind of fighting is in Allah's cause? (I ask this), for some of us fight because of being enraged and angry and some for the sake of his pride and haughtiness." The Prophet raised his head (as the questioner was standing) and said: "He who fights so that Allah's Word (Islam) should be superior, then he fights in Allah's cause." Point One: A Bedouin came to Prophet (sallalahu alayhi was'sallam) and said: "A man may fight for the sake of booty, and another may fight so that he may be mentioned by the people, and a third may fight to show his position (i.e. bravery); which of these regarded as fighting in Allah's Cause?" in another hadith which is also narrated by Abu Musa Al-Ashari (rahimullah alayhi ta'ala): "O Allah's Apostle! What kind of fighting is in Allah's cause?” The answer given by beloved Prophet (sallalahu alayhi was'sallam) is: "He who fights so that Allah's Word (i.e. Islam) should be superior, fights for Allah's Cause.” Point Two: The context reveals questioner pacifically mentioned fighting in rage, fighting for pride, fight for haughtiness, fight for spoils of war, and then asked the question: “O Allah's Apostle! What kind of fighting is in Allah's cause?” The answer given was that one who fights so Allah's (subhana wa ta'ala) word should be superior he fights for the cause of Allah (subhana wa ta'ala). From this context can we correctly conclude that one who fights for pride, spoils of war, haughtiness, so deen of Allah (sallalahu alayhi was'sallam) is superior is fighting in cause of Allah (subhana wa ta'ala)? Or is he fighting for Allah's (subhana wa ta'ala) cause one who fights so Word of Allah (subhana wa ta'ala) is superior over its enemies? One who fights so Allah's (subhana wa ta'ala) word is superior over its enemies is fighting in the cause of Allah (subhana wa ta'ala).[6] This demonstrates that a guiding principle can be in a particular context yet its meaning can absolutely be absolutely independent from it's context. Paying Debt Handsomely: Sahih Bukhari, Book 38, Hadith 502: “Narrated Abu Huraira: A man came to the Prophet demanding his debts and behaved rudely. The companions of the Prophet intended to harm him, but Allah's Apostle said (to them), "Leave him, for the creditor (i.e. owner of a right) has the right to speak." Allah's Apostle then said, "Give him a camel of the same age as that of his." The people said, "O Allah's Apostle! There is only a camel that is older than his." Allah's Apostle said, "Give (it to) him, for the best amongst you is he who pays the rights of others handsomely." Sahih Bukhari, Book 41, Hadith 578: Narrated Abu Huraira: The Prophet owed a camel of a certain age to a man who came to demand it back. The Prophet ordered his companions to give him. They looked for a camel of the same age but found nothing but a camel one year older. The Prophet told them to give it to him. The man said, "You have paid me in full, and may Allah pay you in full." The Prophet said, "The best amongst you is he who pays his debts in the most handsome manner." Point One: Prophet (sallalahu alayhi was'sallam) owed debt to a man who was rude to Prophet (sallalahu alayhi was'sallam) when he came to demand from Prophet (sallalahu alayhi was'sallam) his debt. The companions of RasoolAllah (sallalahu alayhi was'sallam) did not tolerate disrespect of Prophet (sallalahu alayhi was'sallam), not even slight disrespect. So they wanted to harmed him (i.e. kill him)[7] but Prophet (sallalahu alayhi was'sallam) prevented them. By saying: "Leave him, for the creditor (i.e. owner of a right) has the right to speak." Based on the context: “A man came to the Prophet demanding his debts and behaved rudely.” will one argue that Prophet (sallalahu alayhi was'sallam) granted him permission to speak therefore Prophet of Allah (Sallalahu alayhi was'sallam) gave him permission to be rude to him![8] Of course not, the permission to speak was to demand the debt back from one who owes the debt to creditor and not to be rude to him. Point Two: RasoolAllah (sallalahu alayhi was'sallam) ordered that a camel be given to creditor: "Give him a camel of the same age as that of his." so the companions of Prophet (sallalahu alayhi was'sallam) searched for a same age camel to give to the creditor: “... but found nothing but a camel one year older.” So they informed Prophet (sallalahu alayhi was'sallam) of the situation: “The Prophet told them to give it to him.” and then said: "The best amongst you is he who pays his debts in the most handsome manner." From the context it can be said that Prophet (sallalahu alayhi was'sallam) is saying that he is the best amongst the Sahabah (alayhi ridwan). And clearly from hadith the lesson we learn, the guiding principle for us is to judge anyone who pays his debts handsomely as having characteristic of best of Muslims. It would be foolish to assume that this hadith was specific for Prophet (sallalahu alayhi was'sallam) and it can not be used for guidance for Ummah of beloved Prophet (sallalahu alayhi was'sallam). This exercise demonstrates that a guiding principle may have partial relevance to the context but ultimately its purpose is to be source of guidance for all Muslims belonging to any era. Reprehensible Deeds In Jahilliyah: Sahih Muslim, Book 1, Hadith 217: “It is narrated on the authority of Abdullah b. Mas'ud that some people said to the Messenger of Allah (may peace be upon him): Messenger of Allah, would we be held responsible for our deeds committed in the state of ignorance (before embracing Islam)?[9] Upon his he (the Holy Prophet) remarked: He who amongst you performed good deeds in Islam, He would not be held responsible for them. And he who committed evil (even after embracing Islam) would be held responsible or his misdeeds that he committed in the state of ignorance as well as in that of Islam.” Sahih Muslim, Book 1, Hadith 218: “It is narrated on the authority of Abdullah b. Mas'ud: We once said: Messenger of Allah, would we be held responsible for our deeds committed in the state of ignorance? He (the Holy Prophet) observed: He who did good deeds in Islam would not be held responsible for what he did in the state of ignorance, but he who committed evil (after having come within the fold of Islam) would be held responsible for his previous and later deeds.” Point One: Some people said to Prophet (sallalahu alayhi was'sallam) that would they be held responsible on the day of judgment for the sinful deed they committed before coming to Islam. Prophet (sallalahu alayhi was'sallam) replied: “He who amongst you performed good deeds in Islam He would not be held responsible for them.” And about munafiqeen (i.e. hypocrites): “And he who committed evil (even after embracing Islam) would be held responsible or his misdeeds that he committed in the state of ignorance as well as in that of Islam.” Based on the context of question, and the answer is it possible to safely conclude that those who asked beloved Prophet (sallalahu alayhi was'sallam) about the deeds of pre-jahiliyah period were pious and sinful! Of course not only a ignominious illiterate would come to such conclusion because there is indication in this hadith that only Sahabah (alayhi ridwan) asked.[10] Point Two: Sahih Muslim, Book 1, Hadith 222: “Hakim b. Hizam reported to 'Urwa b. Zubair that he said to the Messenger of Allah: Do you think that there is any thing for me (of he reward with the Lord) for the deed of religious purification that I did in the state of ignorance? Upon this he (the Apostle of Allah) said to him: You accepted Islam with all the previous virtues that you practiced.” Sahih Muslim, Book 1, Hadith 218: “It is narrated on the authority of Abdullah b. Mas'ud, We once said: Messenger of Allah, would we be held responsible for our deeds committed in the state of ignorance? He (the Holy Prophet) observed: He who did good deeds in Islam would not be held responsible for what he did in the state of ignorance, but he who committed evil (after having come within the fold of Islam) would be held responsible for his previous and later deeds.” Devils may deceive people and the people may deceive themselves and conclude that the Munafiqeen as well as Sahabah (alayhi ridwan) asked beloved (sallalahu alayhi was'sallam) about their deeds of pre-conversion era. But it is clear from the ahadith that Hadhrat Hakim bin Hizam (radiallah ta'ala anh), Hadhrat Abdullah bin Mas'ud (radiallah ta'ala anh) as well as the other Sahabah had asked the question about deeds of pre-conversion era. Point Three: Importantly these ahadith are hope to anyone who converts to Islam, news to them that if they act piously adhere to deen of Islam, practice the deen as it is supposed to, then for them there will be reward for the good deeds done prior to being Muslim and while being part of Ummah. This hadith also serves as warning to new converts that if you convert but continue to sin without restrain and repentance then you will be punished with your sins done while being Muslim as well as in period prior to Islam. It would be illogical, irrational, to assume that this guiding principle news was limited to the persons involved, or restricted to companions only. This leads to the conclusion that guiding principles can have partial relevance to it's context but not absolute relevance and if a senseless shaytaan argues that this Hadith has absolute relevance to the people involved then there is defect in his aqeedah regarding beloved Prophet (sallalahu alayhi was'sallam) and about Sahabah (alayhi ridwan).[11] Usurping Land Wrongfully: Sahih Muslim, Book 1, Hadith 256: “Ibn Mas'ud says: I heard the Messenger of Allah observing: He who took an oath on the property of a Muslim without legitimate right would meet Allah and He would be angry, with him. Then the Messenger of Allah (may peace be upon him) in support of his contention recited the verse: "Verily those who barter Allah's covenant and their oaths at a small price.” Sahih Muslim, Book 1, Hadith 258: “Wa'il reported it on the authority of his father Hujr: I was with the Messenger of Allah (may peace be upon him) that two men came there disputing over a piece of land. One of them said: Messenger of Allah, this man appropriated my land without justification in the days of ignorance. The (claimant) was Imru'l-Qais b. 'Abis al-Kindi and his opponent was Rabi'a b. 'Iban He (the Holy Prophet) said (to the claimant): Have you evidence (to substantiate your claim)? He replied: I have no evidence. Upon this he (the Messenger of Allah) remarked: Then his (that is of the defendant) is the oath. He (the claimant) said: In this case he (the defendant) would appropriate this (the property). He (the Holy Prophet) said: There is than no other way left for you but this. He (the narrator) said: When he (the defendant) stood up to take oath, the Messenger of Allah (may peace be upon him) said: He who appropriated the land wrongfully would meet Allah in a state that He would be angry with him. Ishaq in his narration mentions Rabi'a b. 'Aidan (instead of Rabi'a b. 'Ibdan).” Point One: Imrul Qais bin Abis Al Khindi (radia'allah ta'ala anh) as well as Rabi'a bin Iban (radia'allah ta'ala anh) came to Prophet (sallalahu alayhi was'sallam) regarding a dispute about land. It was said to him: “Messenger of Allah, this man appropriated my land without justification in the days of ignorance.” Prophet (sallalahu alayhi was'sallam) said to Imrul Qais (radia'allah ta'ala anh): “Have you evidence (to substantiate your claim)?” To which he said no he doesn’t then Prophet instructed the defendant to take a oath and said: “He who appropriated the land wrongfully would meet Allah in a state that He would be angry with him.” as well as recited the verse: “Verily those who barter Allah's covenant and their oaths at a small price.” From the statement of Imrul Qais's statement: “In this case he (the defendant) would appropriate this (the property).” and the verse of Quran can we conclude that Rabi'a bin Iban (radia'allah ta'ala anh) was being revealed as one who sold his iman for sake of land? Or can we conclude that the verse of the Quran due to the context of the dispute regarding land in fact was revealed about land? Answer for both is no, and no; because this recitation of the verse of Quran: “Behold, those who barter away their bond with God and their own pledges for a trifling gain – they shall not partake in the blessings of the life to come; and God will neither speak unto them nor look upon them on the Day of Resurrection, nor will He cleanse them of their sins; and grievous suffering awaits them.” [ref: Surah 3:77] was to remind the companion that Allah (subhana wa ta'ala) does not approve of those who sell their iman, piety for worldly gains: “Nor sell the covenant of Allah for a miserable price: for with Allah is (a prize) far better for you, if ye only knew.” [ref: Surah 16:95] And in no way the quotation of verse can be righteously be used to attack the any of the two pious companions.[12] And no the verse is not about land but its about Allah's (subhana wa ta'ala) covenant which he made the with people of the books and their selling covenant and oaths for small price means they alter the books, conceal, distort what was revealed in the earlier books for worldly gains.[13] Point Two: Three essential lessons to be learned from this, one, the guiding principle: “He who appropriated the land wrongfully would meet Allah in a state that He would be angry with him.” does have some relevance to the dispute of land but not absolute. Therefore there is no blame upon any of the companions of RasoolAllah (sallalahu alayhi was'sallam). Two, even though the verse does not indicate anything about land Prophet (sallalahu alayhi was'sallam) quoted it to warn the believers of danger of usurping ones land unjustly. This establishes the principle that verse of Quran can be used out of its context if the language permits, such usage is permissible especially if it's about characteristics of man or about mankind generally. Lastly Allah's (subhana wa ta'ala) states that in the stories of past nations there are lessons, instructions of guidance: “There is, in their stories, instruction for men endued with understanding.” [ref: Surah 12:111] and we the Muslims have to be men of understanding to learn lessons and take instructions from the stories of companions which are recorded as ahadith. And the guiding principle is warning of what to stay away from, therefore it is according to Allah's (subhana wa ta'ala) statement: “Verily in this is an instructive warning for whosoever feareth (i.e. Allah).” [ref: Surah 79:26] Conclusion: In the light of discussion questions needs to be asked, should these guiding principles only be understood in the light of context of Hadith or can they be stripped from their context and applied generally? Answer, Sunnah of beloved RasoolAllah (sallalahu alayhi was'sallam) is to give guiding principles in context of a event or to give a guiding principle in historical context and then explain that guiding principle with examples. Therefore the guiding principles can be stripped from their historical context and be applied to life of Muslims where ever they maybe and who ever they maybe. Also note that these guiding principles were given in historical context because Allah (subhana wa ta'ala) sent revelation (which became hadith) on basis of the necessity and RasoolAllah (sallalahu alayhi was'sallam) guided the Muslims with rules/principles so Muslims judge according to what Allah (subhana wa ta'ala) has revealed and know the limits which His beloved Messengers (sallalahu alayhi was'sallam) had set. The Quran was revealed in specific context of Arabia, its religions, customs, but we do not restrict the understanding of it to only what what Quran and Sunnah explicitly establish. Rather we use Quran and Ahadith to meet the challenges of modern tribulations, and refute associating of partners with Allah (subhana wa ta'ala) may it be the Greek mythology or Chinese or Indian. And this can only be done if the verses of Quran are stripped from their historical context and used as guiding principles against these polytheistic creeds. The language of the Quran as well as statements of Prophet (sallalahu alayhi was'sallam) allow a broader interpretation. Therefore to restrict the meaning of a verse/statement (i.e. guiding principle) of Prophet (sallalahu alayhi was'sallam) to a specific context is dangerous. In fact so dangerous that it will eliminate the very basis of Ijtihad because the tribulations in modern times as well as religions which were not mentioned nor their beliefs discussed in Qur’an, their refutation depends on Ijtihadi evidence.[14] On the basis of analysis of Sunnah of Messenger (sallalahu alayhi was'sallam) we can conclude that he gave rules/guiding-principles in context of events which happened around him and this indeed is also Sunnah of Allah (subhana wa ta'ala).[15] Therefore Prophet's (sallalahu alyhi was'sallam) saying: “He who introduced some good practice in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect.” and his saying: “And he who introduced some evil practice in Islam which had been followed subsequently (by others), he would be required to bear the burden like that of one who followed this (evil practice) without theirs being diminished in any respect." are to be understood as guiding principles given in specific context which have relevance to the historical event, as well as a guiding principles for Muslims in his time and those who come after the him and after the three generations. Our deduction is also based on the fact that Allah (subhana wa ta'ala) has stated; stories in revelation are narrated so the ulil albab (i.e. men of understanding) learn lessons from them. Therefore the guiding principle: “He who introduced some good practice in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect.” is valid source to perform ijtihad on to support the existence, the creation, of praiseworthy innovations in deen of RasoolAllah (sallalahu alayhi was'sallam). With certainty that one who innovates a ijtihadi praiseworthy innovation for him there is reward as well as equal reward for those who fallow his praise worthy innovation. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi Footnotes: ========= - [1] Reports like these are too numerous to list all: “... Messenger of Allah (may peace be upon him) said: He who died knowing (fully well) that there is no god but Allah entered Paradise.” [ref: Muslim, B1, H39] and “... the Apostle of Allah (may peace be upon him) observed: he who as in his heart the weight of a mustard seed of pride shall not enter Paradise.” [ref: Muslim, B1, H166] Existence of such reports is also proof that Sahabah (alayhi ridwan) stripped such ahadith from their historical context to educate people. - [2] We have been commanded to obey Allah (subhana wa ta'ala) and Messenger (sallalahu alayhi was'sallam) and prohibited from falling into disputes: “And obey Allah and His Messenger, and do not dispute and [thus] lose courage and [then] your strength would depart; and ...” [ref: Surah 8:46] the reality is that we have fallen into disputes on all sorts of issues including religion and considering the nature of man Allah (subhana wa ta'ala) instructed the best course of action if we do fall into dispute: “O ye who believe! Obey Allah and obey the Messenger and those charged with authority among you. If ye differ in anything among yourselves, refer it to Allah and His Messenger, if ye do believe in Allah and the Last Day: ...” [ref: Surah 4:59] Note in disputes we are only instructed to refer to Allah (subhana wa ta'ala) and RasoolAllah (sallalahu alayhi was'sallam). We have to probe why did Allah (subhana wa ta'ala) not say refer to ulil amr (i.e. ones with authority)! Reason, It is entirely possible for the ulil amr to fall into dispute on a matter of deen, and we have plenty of evidence in ahadith to substantiate this. We are instructed to obey the ulil amr on matters which there is no dispute, and we are instructed to obey Allah (subhana wa ta'ala) as well as Messenger (sallalahu alayhi was'sallam) in all matters disputed or in agreement. As a matter of principle we first seek guidance in Quran (i.e. Allah subhana wa ta'ala) if we fail to find evidence for a matter in Quran then we seek guidance from Sunnah (i.e. Prophet sallalahu alayhi was'sallam) because: “He who obeys the Messenger has obeyed Allah ; but those who turn away ...” [ref: Surah 4:80] Even then if we do not find guidance on a matter then we are permitted to practice Ijtihad (i.e. striving to achieve a objective independently) in light of Quran and Ahadith. - [3] Wahhabis may be tempted by the shaytaan to say that reprehensible Sunnah of companions in the context of hadith was that they were reluctant to give sadqa. Explanation of their reluctance has to be understood in light of Prophet's (sallalahu alayhi was'sallam) saying: “... Allah's Messenger (may peace be upon him) having said this: The most excellent Sadaqa or the best of Sadaqa is that after giving which the (giver) remains rich and the upper hand is better than the lower hand, and begin from the members of your household.” [ref: Bukhari, B5, H2254] Their reluctance was due to desire to practice sadqa in secret but when they saw signs of displeasure after Prophet (sallalahu alayhi was'sallam) they realized that exhortation to give sadqa was for the poor Bedouins then they came forward until he was pleased. Therefore a cursed apostate Wahhabi would dare to accuse the companions of beloved Messenger (sallalahu alayhi was'sallam) of introducing reprehensible Sunnah into religion of Islam. - [4] “[such believers are] the repentant, the worshipers, the praisers [of Allah ], the travelers [for His cause], those who bow and prostrate [in prayer], those who enjoin what is right and forbid what is wrong, and those who observe the limits [set by] Allah. And give good tidings to the believers.” [ref: Surah 9:112] - [5] Context of marriage and migration: 'The reward of deeds of migration as well as marriage depends upon the intentions, and every person will get the reward according to what he has intended.' - [6] The cause of Allah (subhana wa ta'ala), the aim, objective of Allah (subhana wa ta'ala) is to make Islam dominant over its adversaries: “It is He Who hath sent His Messenger with guidance and the Religion of Truth, to over-come it over all religion, even though the Pagans may detest (it).” [ref: Surah 9:33, Surah 48:28, Surah 61:9] and therefore who fights Jihad in the way of Allah (subhana wa ta'ala) with right intention he fights for cause of Allah (subhana wa ta'ala). - [7] The companions of beloved Prophet (sallalahu alayhi was'sallam) would have killed him because this is the Sunnah of Sahabah for those who disrespect Prophet (sallalahu alayhi was'sallam) and this is proven from: “... While we were with Allah's Apostle who was distributing (i.e. some property), there came Dhu-l-Khuwaisira, a man from the tribe of Bani Tamim and said, "O Allah's Apostle! Do Justice." The Prophet said, "Woe to you! Who could do justice if I did not? I would be a desperate loser if I did not do justice." 'Umar said, "O Allah's Apostle! Allow me to chop his head off." ...” [ref: Bukhari, B56, H807] in another hadith its reported: “Somebody who, I think was Khalid bin Al-Walid, requested the Prophet to let him chop that man's head off, but he prevented him.” [ref: Bukhari, B55, H558] - [8] Allah (subhana wa ta'ala) has prohibited it raising of voice over the voice of Prophet (sallalahu alayhi was'sallam) and talking to him in a manner in which we talk among our selves: “O ye who believe! Raise not your voices above the voice of the Prophet, nor speak aloud to him in talk, as ye may speak aloud to one another, lest your deeds become vain and ye perceive not.” [ref: Surah 49:2] Raising voice over the voice of another is disrespectful and one we talk freely to are often the ones we have no respect for. And also when people converse with each other they use derogatory nicknames or use words which show lack of respect, therefore common manners are prohibited for RasoolAllah (sallalahu alayhi was'sallam). In another verse Allah (subhana wa ta'ala) has prohibited the believers: “O you who believe! do not say “Raina” and say “Unzurna” and listen, and for the unbelievers there is a painful chastisement.” [ref: Surah 2:104] 'Ra'ina' literally means 'listen to us' in Arabic, this word was used by companions to imply repeat what Prophet (sallalahu alayhi was'sallam) said if they missed something. The Jews taking advantage of similarity of Hebrew and Arabic languages used to pronounce 'ra'ina' with twist of tonge: “Among the Jews are those who distort words from their [proper] usages and say … "Ra'ina," twisting their tongues and defaming the religion.” [ref: Surah 4:46] to make it sound like the Hebrew word which had derogatory meaning. On the basis of the Jews having malicious intentions Allah (subhana wa ta'ala) forbade the believers from using this word and instructed that companions use 'unzurna' (i.e. look at us). Beloved Prophet (sallalahu alayhi was'sallam) was embodiment of Quran it could not be expected him to encourage evil (i.e. being rude to him) because Allah (subhana wa ta'ala) had prohibited it. - [9] Period of ignorance technically implies 'period of ignorance of Islam and lived in kuffr/shirk', and in this hadith the term is used to mean period of kuffr/shirk before converting to Islam. - [10] It is factually possible that among the Muslims in the time of RasoolAllah (sallalahu alayhi was'sallam) there were people (i.e. munafiqeen) who practiced evil deeds even after converting to Islam and they will be punished for their sinful deeds of pre-conversion era and post conversion era. But it is impossible due to the nature of question because it reveals that one who has inquired is concerned about his deeds of pre-islamic era and a munafiq was/is never concerned about what he has done in past or is doing at the moment. And if a munafiq shows concern its only for sake of pride, salvaging prestige honor, and for fear of retribution. The Sahabah intended good for deen, and practiced good in deen and prohibited evil, abstained from evil, and were concerned about the evil deeds regardless of when they committed them due to fear of Allah (subhana wa ta'ala). The Munafiqeen had no interest in deen, their practice of deen (i.e. prayers etc ..) was simply a show and Allah (subhana wa ta'ala) said about them: “To the Hypocrites give the glad tidings that there is for them (but) a grievous penalty.” [ref: Surah 4:138] The penalty is explained in another verse: “The Hypocrites will be in the lowest depths of the Fire: no helper wilt thou find for them.” [ref: Surah 4:145] Therefore if the Munafiqeen were asking about what the good/evil deeds Prophet of Allah (sallalahu alayhi was'sallam) would have quoted the verses and answered their question. - [11] Defect in aqeeda regarding Sahabah (alayhi ridwan) because Allah (subhana wa ta'ala) has promised in the Quran to not to punish them but to grant then paradise: “The vanguard (of Islam) - the first of those who migrated (i.e. Muhajireen) and of those who gave them aid (i.e. Ansar), and (also) those who follow them in (all) good deeds,- well pleased is Allah with them, as are they with Him: for them hath He prepared gardens under which rivers flow, to dwell therein for ever: that is the supreme felicity.” [ref: Surah 9:100] To say that the guiding principle mentioned has absolute relevance to Sahabah is to argue that Prophet (sallalahu alayhi was'sallam) frightened the Sahabah (radiallah ta'ala) about a matter which Allah (subhana wa ta'ala) had already decided and informed the Sahabah (radia'allah ta'ala anh) of paradise. - [12] The reason anyone of these two companions can not be said to be under wrath of Allah (subhana wa ta'ala) is simple because Allah (subhana wa ta'ala) has forgiven their mistakes, sins of all companions: “To those who believe and do deeds of righteousness hath Allah promised forgiveness and a great reward.” [ref: Surah 5:9] forgiveness for their sins and reward unconditionally which has Allah (subhana wa ta'ala) promised in this verse to Sahabah (alayhi ridwan): “... to all has Allah promised a goodly (reward). And Allah is well acquainted with all that ye do.” [ref: Surah 57:10] The promise of reward, and forgiveness of their sins/mistakes itself is proof that Prophet (sallalahu alayhi was'sallam) did not give this principle for the two companions. One who ignorant of Quran and Sunnah may argue this was given in time when RasoolAllah (sallalahu alayhi was'sallam) did not know about what Allah (subhana wa ta'ala) will do with the companions so he could have intended it for them. Response, revelation received by Prophet (sallalahu alayhi was'sallam) was of two types one which became Quran, and one which was Hadith. Allah (subhana a ta'ala) does not forget what He has instructed nor does he contradict Himself. Hence the understanding that this principle, in fact any principle which is given in context of where it points negatively to a companion has to be understood for the rest of Ummah which isn’t protected from misguidance. With this the harmony between wahi of Quran and wahi of Hadith is remains intact, and Allah's (subhana wa ta'ala) challenge of no contradiction in his guidance remains legitimately uncontested. - [13] Allah (subhana wa ta'ala) has stated: “And, behold, there are indeed some among them who distort the Book with their tongues, so as to make you think that [what they say] is from the Book, the while it is not from the Book; and who say, "This is from God," the while it is not from God: and thus do they tell a lie about God, being well aware [that it is a lie]” [ref: Surah 3:78] about such people Allah (subhana wa ta'ala) says: “Behold, those who barter away their bond with God and their own pledges for a trifling gain – they shall not partake in the blessings of the life to come; and God will neither speak unto them nor look upon them on the Day of Resurrection, nor will He cleanse them of their sins; and grievous suffering awaits them.” [ref: Surah 3:77] in another verse Allah (subhana wa ta'ala) states about people of book: “Then woe to those who write the Book with their own hands, and then say:"This is from Allah," to traffic with it for miserable price!- Woe to them for what their hands do write, and for the gain they make thereby.” [ref: Surah 2:79] - [14] Evidence which is not explicit but is implicit and based on analogy. - [15] Allah's (subhana wa ta'ala) Sunnah is to send revelation when there is a justified cause for revelation. And that cause can be anything; someone attributing sons to Allah (subhana wa ta'ala), or attributing daughters to Allah (subhana wa ta'ala). ==========