MuhammedAli

As Salam alayqum wr wb Baee sahib joh aap damagh rakhtay hen woh be hammeh pata heh aur joh aap ilm rakhtay hen woh be hammeh pata heh. Jistera marasi ko haq nahin paunchta kay woh badsha kay takht per be'thay aap ko haq nahin paunchta kay aap ahle ilm o aqal honay ka dawa keren. Har banday kee ilmi aur aqali oqaat hoti heh aap aapni oqaat meh rahen. Aap kee oqaat nursery kay bachay jesi heh deeni ilm kay midaan meh aap nusery meh ho ker hadaiq e bakhsish kay expert honay ka hammeh na batahen aur nah apni aqal kay geet hamaray samjnay gahen. Ham ko woh bilqul nazr aa raha heh kay aap kitnay ilm walay hen aur aqal walay.

Salam alayqum wr wb Brother is maslay meh yaqeenan aap ghalti per hen. Sunniyoon ki ghalti yeh heh kay in ko adat per gahi heh ilzami jawab denay kee jis say masail hal nahin hotay. Woh zamana guzr chuka heh kay ilzami jawab pa ker logh ghor o fikr kertay thay aur is say nateeja nikaltay thay joh behtr hota thah. Aaj kal kay daur me logoon kee aqaloon aur soch damagh 2 + 2 = 5 walay hen. Is leyeh aap Deobandi sahibaan thora ghor o fikr keeya keren kay aap ko ilzaami jawab aur is kay dalahil per ghor kerna chahyeh jab aap kay uqabir aap kay khilaaf likh ker gahay hen toh jin dalahil ko unoon nay bunyaad banaya apni tehreer ka un ko talash keren aur samjen. Agar aap ko gold watch ka ek kinara dekhahi deh toh aap us ko khod ker baqi be zameen say bahir nikal lenh gay magar joh sahih bateh aap kay ulamah likh ker gahay hen aap un ko yeh keh ker jaan churwa detay hen kay woh apni jaga magar meri tehqeeq yeh kehti heh. Apnay uqabir ulamah kay nazriyat per tehqeeq keeya keren nah kay khud tehqeeq keren. Aur Sunni brother please aap har discussion ko munazra nah bana leeya keren, is mentality ko chor denh. Discuss keeya keren in bahiyoon kay saath, in kay dalahil kee Quran o hadith say wazahat keeya keren, apnay mowaqif kay dalahil pesh keeya keren, aur phir ulamah kee taeed. Aur agar aap achay tareekay say Quran o hadith ki roshini meh mukhalifeen kay dalahil kee wazahat ker denh gay toh 70% target aap achieve ker lenh gay aur baqi 30% apnay mowaqif kay dalahil say achieve ker lenh. The Of Abdullah Ibn Umar In Context Of Prophet's (sallalahu alayhi was'sallam) Teaching: Mother of Momineen Aysha (radiallah ta'ala anha) narrates the types of innovations Prophet (sallalahu alayhi was'sallam) termed misguidance and error: “He who did any act for which there is no sanction from our behalf, that is to be rejected.” [Ref: Muslim, B18, H4267] The misguiding, erroneous innovation is further defined in another hadith: "If somebody innovates something which is not in harmony with the principles of our religion, that thing is rejected." [Ref: Bukhari B49, H861] Prophet (sallalahu alayhi was'sallam) explains further: “He who innovates things in our affairs for which there is no valid (reason) and these are to be rejected.” [Ref: Muslim, B18, H4266] So every action, custom, practice, belief which is not in harmony of principles of deen such as worship, Tawheed, encouraging good, forbidding evil, halal, haram is to be rejected because its a evil innovation. Also if there is no explicit permission from; Allah (subhana wa ta'ala), RasoolAllah (sallalahu alayhi was'sallam) and does not have valid reason in form of sharaee ijtihadi evidence then such innovation is to be rejected. Every such innovation is a error, a most evil affair, and as such: "Every innovation is misguidance, even if the people see it as something good." Hence the one who innovates a misguiding, reprehensible, evil innovation, practice; Prophet (sallalahu alayhi was'sallam) has informed he is to bear the burden of his innovation: “And he who introduced some evil practice in Islam which had been followed subsequently (by others), he would be required to bear the burden." [Ref: Muslim, B34, H6466] as well as those he misguided: “And he who called (people) to error, he shall have to carry (the burden) of its sin, like those who committed it, without their sins being diminished in any respect." [Ref: Muslim, B34, H6470] Finale point "... every innovation ..." does not mean every innovation in the sense of word, but every innovation is used to mean every innovation which does not agree with deen, which has no proof from Quran and sunnah, and every innovation without a valid reason is innovation. Every is restricted to a particular type as mentioned and not unrestricted otherwise every innovation would include computers, your mother, bukhari, Deobandi madrassa, Mango juice, electricity, Radio, Cars. You can not take the meaning of every literally because it has been restricted according to ahadith to a certain type of innovations. Praiseworthy Innovations Established From Ahadith: Prophet (sallalahu alayhi was'sallam) has stated: “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.”[Ref: Muslim, B34, H6466] and in another hadith Prophet (sallalahu alayhi was'sallam) is reported to have said: “He who called (people) to righteous (i.e. innovation), there would be reward (assured) for him like the rewards of those who adhered to it, without their rewards being diminished in any respect.” [Ref: Muslim, B34, H6470] Prophet (sallalahu alayhi was'sallam) said: “I enjoin you to fear Allah, and to hear and obey even if it be an Abyssinian slave, for those of you who live after me will see great disagreement. You must then follow my sunnah and that of the rightly-guided caliphs.” [Ref: Abu Dawood, B40, H4590] Here the fallowing of Sunnah rightly-guided Khulafah means innovations, practices of rightly-guided Successors after Prophet (sallalahu alayhi was'sallam). I have some 18 articles explaining the innovations, their evidences, which explain the hadith of innovation and reffute Deobandi, and Wahhabi distortions of these ahadith. If a Sunni brother is willing to post them on this forum I will email them to you. Jazakallah khair.

Allah (subhana wa ta'ala) states: “We do relate unto thee the most beautiful of stories, in that We reveal to thee this (portion of the) Qur'an: before this, thou too was among those who knew it not.” [Ref: 12:3] and these stories were narrated in all over the Quran of evens that had taken place before Prophet (sallalahu alayhi was'sallam): “Thus do We relate to thee some stories of what happened before: for We have sent thee a Message from Our own Presence.” [Ref: 20:99] These stories were revealed via Wahi as part of Quran: “Such is one of the stories of what happened unseen, which We reveal by inspiration unto thee; nor wast thou (present) with them then when they concerted their plans together in the process of weaving their plots.” [Ref: 12:102] No Prophet (sallalahu alayhi was'sallam) was not with them but yet he knew of their plan because Allah (subhana wa ta'ala) informed him of it. “This is part of the tidings of the things unseen, which We reveal unto thee (O Messenger.) by inspiration: Thou wast not with them when they cast lots with arrows, as to which of them should be charged with the care of Mary: Nor wast thou with them when they disputed (the point).” [Ref: 3:44] Nor was he witness to the events of when they cast lots to about who would look after Maryam (alayhis salam) but he did knew what had transpired. And that was because Allah (subhana wa ta'ala) states: “This is of the news of the Unseen which We reveal unto you ; neither you nor your people knew it before this. So, be patient. Surely, the (good) end is for those who have Taqwa.” [Ref: 11:49] So Allah (subhana wa ta'ala) revealed to him about incidents which Prophet (sallalahu alayhi was'sallam) was not aware of nor were the Arabs before him yet the revelation of Quran narrates these incidences and Prophet (sallalahu alayhi was'sallam) narrates the incidents of past nations. This was done because Allah (subhana wa ta'ala) wishes to remove the rijs from tayyib, meaning the falsehood around the lives of Prophets and to do that he chooses our Prophet (sallalahu aalyhi was'sallam) whom He reveals these stories of ghayb: “Allah will not leave the believers in the state in which ye are now, until He separates what is evil from what is good nor will He disclose to you the secrets of the Unseen. But He chooses of His Messenger. (For the purpose) whom He pleases. So believe in Allah. And His apostles: And if ye believe and do right, ye have a reward without measure.” [Ref: 3:179] Note all these verses do not disprove the aqeedah of hazir nazir at all. Rather they have nothing to do with it. We do not believe Prophet (sallalahu alayhi was'sallam) was Shahid on previous Ummats before everything was shown to him, but we believe he was Shahid upon previous Ummats after he had made declaration of Prophethood and more specificly after the entire universe was shown to him of past present and future and through it he came to see all. My dear brother this is your qiyas that wife of Prophet (sallalahu alayhi was'sallam) did not believe Prophet (sallalahu alayhi was'sallam) was not hazir nazir. You have assumed on the basis of her asking: “Who has informed you of this?” implies that Prophet's wife did not believe in his being hazir nazir. Could it not be that wife of Prophet (sallalahu alayhi was'sallam) thought that the one she told the secret to might have told the Prophet (sallalahu alayhi was'sallam) and her assuming that asked Prophet (sallalahu alayhi was'sallam): “Who has informed you of this?” Because she knows that Prophet (sallalahu alayhi was'sallam) does not lie so he will tell her if her confidence was violated by the one she trusted with secret of Prophet (sallalahu alayi was'sallam). You cannot bring qiyas to reffute what is explicit in the Quran. Let me bring you a qiyas using the same incident of wife of Prophet (sallalahu alayhi was'sallam) betraying his trust. Imagine a Mushrik,a Christian, a Jew come to you and present you this argument: 'Your Prophet's (sallalahu alayhi was'sallam) wife did not believe that her husband was receiving Wahi from Allah (subhana wa ta'ala) nor she believed Allah (subhana wa ta'ala) is watching her actions because had she done so she would not have asked who told him about her betraying his trust she would have known that Allah (subhana wa ta'ala) has informed him of it.' Now just be honest with your self will you disbelieve in Allah (subhana wa ta'ala) RasoolAllah (sallalahu alayhi was'sallam) and the Quran as word of Allah (subhana wa ta'ala) on the basis of just this qiyas? Do you really believe this is a valid argument against disproving Prophet (sallalahu alayhi was'sallam) receiving wahi? If not then how can you consider your this argument to be valid against the aqeedah of hazir nazir. Just like you will not disbeleive in the aqeedah of Prophet recieiving wahi on this qiyaas but you will believe that the Quran states. I too do not believe in qiyaas which you have invented to distort and destroy deen of Islam. My dear brother deen is very delicate matter we can base our qiyas on ahadith or verses of Quran and reffute the fundamental believes of Quran and Hadith. Tawheed is fundamental aspect of Islam, yet a Christian can take into account use of words We, Us, Our, which Allah (subhana wa ta'ala) uses for His ownself and can argue this proves Trinity, father, son, holy ghost make one Allah thats why plurals have been used. Point is that even the harmless information can be distorted to harm deen. And you should be careful if you are not doing exactly that. As a principle you should first explain the verses according to a interpretation and then you should support that interpretation with either Quran, Hadith or backing of scholars. And this is by far the safest path, if you venture into interpretation and deriving information your self from ahadith, and Quran chances are you will infer something from text which is heretical and become heretic and spread heretical understanding among foolish people. As a brother I have advised you to what I consider the best and invited you to what was just and balanced with good intentions. May Allah guide us to better understanding of deen, open our hearts, fill them with noor of guidance, ameen. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi Footnote: [1] The elephant army which came from Yemen under the command of Abrahah Al-Ashram intending to destroy the Ka'bah at Makkah.

We believe that Prophet (sallalahu alayhi was'sallam) was shown all the universe just as Ibrahim (alayhis salam) was shown everything in the universe: “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] Further the hadith details Allah (subhana wa ta'ala) testing the kamal station of shahid by asking questions: 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] Also after he was shown everything Allah (subhana wa ta'ala) brings to attention of Prophet (sallalahu alayhi was'sallam) by stating: “Have you not seen those who have been given a portion of the Scripture? They are being invited to the Book of Allah to settle their dispute, then a party of them turn away, and they are averse.” [Ref: 3:23] “Have you (O Muhammad - peace be upon him) not seen how your Lord dealt with the Owners of the Elephant?[1] ” [Ref: 105:1] and in another verse: “Did you (O Muhammad - peace be upon him) not see how your Lord dealt with 'Ad (people)?” [Ref: 89:6] This establishes that Prophet (sallalahu alayhi was'sallam) was shown everything of ghayb and then Allah (subhana wa ta'ala) was reminding Prophet (sallalahu alayhi was'sallam) about the events which he had been shown. You have quoted: "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] First of all this verse does not reffute our aqeedah of hazir nazir because indeed Prophet (sallalahu alayhi was'sallam) was not from amongst the shahideen, witnesses, to these events because he was not born yet. His maqam e shahid was granted to him after his birth, after he was instructed to preach deen of Islam and after the verse of shahid was revealed. This verse does not refute our aqeedah of shahid at all. Secondly all these verses negate his being witness to the events while they were taking place. This means he can be witness to these events during his life time. Let me explain the verse, the purpose of revelation of this verse is not to negate the knowledge of Prophet (sallalahu alayhi was'sallam) but to point out to the Jews that even though he was not shahid to the even of Musa (aalayhis salam) he has explained to you these events as he was present to the event and this is supported by: “Allah points out the proof of the prophethood of Muhammad , whereby he told others about matters of the past, and spoke about them as if he were hearing and seeing them for himself. But he was an illiterate man who could not read books, and he grew up among a people who knew nothing of such things.” [Ref: Tafsir Ibn Kathir, 28:44] and the two Jalal's explain the verse similarly: “And you were not, O Muhammad (s), on the western side, of the mountain, the valley, or the spot, [to the west] of Moses at the time of the communion, when We decreed, revealed, to Moses the commandment, to deliver the Message to Pharaoh and his people, nor were you among the witnesses, to this, to know it and inform of it;” [Ref: Tafsir Al Jalalayn, 28:44] Also the interpretation of the next verse 45 by mufassireen is so categorically clear in favour of ahle sunnat: “but We brought forth generations, communities, after Moses, and life was prolonged in their case, in other words, they lived long lives and so they forgot the covenants [made with God], knowledge disappeared and revelation ceased. Then We brought you as Messenger and revealed to you the story of Moses and others. And you were not a dweller, a resident, among the people of Midian reciting to them Our revelations (tatlū ‘alayhim āyātinā, a second predicate [after thāwiyan, ‘dweller’), to know their story and inform of it; but truly We are the senders, of you [as Messenger] and [the senders] to you of the stories of former generations.”[Ref: Tafsir Al Jalalayn, 28:45] The Tafsir need bit explaination the point is Prophet Muhammed (sallalahu alayhi was'sallam) was not a man from people of Midian that he would know what had happened in the past. Rather he came to know of the story of Midian via revelation and on the basis of his he has informed the people what transpired in Midian. Ibn Abbas (radiallah ta'ala anh) is supposed to have interpreted the verse in fallowing words: “(But We brought forth) We created (generations) generation after generation, and explained the event of the former to the latter, just as We explained it to you, (and their lives dragged on for them) their lives were prolonged, and when they did not believe We destroyed them. (And thou wast not) O Muhammad (a dweller in Midian, reciting unto them Our revelations) reciting the Qur'an to your people, (but We kept sending (messengers to men)) to past generations and exposited to them the events of those who preceded them just as We explained the events of the people of old to you.” [Ref: Tafsir Ibn Abbas, 28:45] This establishes that even though Prophet (sallalahu alahi was'sallam) was actual witness to the events nor it him who gave the revelation of Allah to people of Midian yet being a Ummi Prophet who has not learnt anything of any religion yet he knows in detail the events that took place via revelation of Quran. And this is the proof of Prophet (sallalahu alayhi was'sallam) being a true Prophet that he knows of events of past, present, and the future events to unfold. Even the Mushrikeen of Makkah knew Prophet (sallalahu alayhi was'sallam) was not present in the time of Musa alayhis salam or Isa alayhis salam or Shu'yaib alayhis salam hence there was no reason for Allah (subhana wa ta'ala) to say you was not witness to this and this and that, apart from the reason that Allah (subhana wa ta'ala) wanted to make them realise that he is truly receiving wahi from Allah (subhana wa ta'ala). They knew he was not learnt, they were reminded that he wasnt witness to these events, no one has claimed that Prophet Muhammed (sallalahu alayhi was'sallam) was taught the knowledge of previous nations by him, the unmatched beauty of Quran, the mojzaat of Prophet (sallalahu alayhi was'sallam) with all these facts they should be able to come to conclusion that he is not learnt, he wasnt witness to these events, yet he knows the full details of them, this means he is receiving guidance from Allah (subhana wa ta'ala). The purpose of these verses not to negate his knowledge of these events but to negate his witnessing of these events and to establish his Prophethood.

Now coming to Khalis ul Ittiqaad of Sayyidi Ala Hazrat Imam e Ahle Sunnat Qutb ul Awliyah wa Ulamah Ahlus Sunnah Ahmad Raza Khan rahimullah alayhi ta'ala. First of all Khalis ul Ittiqaad is book on ilm al ghayb and while writing on this subject he wrote about mushayda alal ghayb: 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 I have no aqeedah difference from these scholars of Ahlus Sunnah wal Jammah only difference between me and these two great scholars is that when they write about hazir nazir they also include the evidences of mushayda alal ghayb hence they summarize the subject or explain the subject of hazir nazir in light of evidences presented. Where as I have only presented the evidences of hazir nazir and I am summarizing, explaining the subject of hazir nazir according to its fundamental evidences and not going into subject of mushayda alal ghayb. Its heart warming to know that me and you atleast agree on one aspect of Hazir Nazir; Prophet (sallalahu alayhi was'sallam) visiting someone himself. May Allah bless you with knowledge, ameen. Also other statements have been put in perspective of the definition but I was unable to figure out your intent behind presenting this quote of page 169: خدا کو ہر جگہ میں ماننا بے دینی ہے ہر جگہ میں ہونا تو رسول خدا کی شان ہو سکتی ہے۔ You have written ,shortened, Prophet (sallalahu alayhi was'sallam) is witness in the sense that his Ummah will bear witness. Ummah will be questioned about the source of their knowledge then Ummah will say Prophet (sallalahu alayhi was'sallam) told them and then he will bear witness, and in this sense he will be witness not in the sense of seeing, hearing type of witness. My brother your chronology of the events is something I agree with because its based on these verses How then if We brought from each people a witness, and We brought you as a witness against these people!" [Ref: 4:41] "Thus, have We made of you an Ummat justly balanced, that ye might be witnesses over the nations, and the Messenger a witness over yourselves; ..." [Ref: 2:143] and on the fallowing hadith: “... ‘Did this one convey the message to you?’ and they will say, ‘No.’ It will be said to him: ‘Did you convey the message to your people?’ and he will say: ‘Yes.’ It will be said to him: ‘Who will bear witness for you?’ He will say: ‘Muhammad and his ummah.’ So Muhammad and his ummah will be called, and it will be said to them: ‘Did this one convey the message to his people?’ They will say: ‘Yes.’ It will be said: ‘How did you know that?’ They will say: ‘Our Prophet came to us and told us that the Messengers had conveyed the message.’ That is the words of Allaah, ‘Thus We have made you a just (and the best) nation.’ He said: Just, so that you will be witnesses over mankind and the Messenger will be a witness over you.” [Ref: Musnad Imam Ahmad, Hadith 1164, Sunan Ibn Maajah, Hadith 4284] These verses 4:41, 2:143 were only for the purpose of building up chronological order of events where as the actual evidence which establishes Prophet (sallalahu alayhi was'sallam) was sent as a seeing, hearing type of witness was this verse: "O Prophet! Truly We have sent you as a Witness, a Bearer of Glad Tidings, and Warner." [Ref: 33:45] And this verse is the key which explains in which meaning Prophet (sallalahu alayhi was'sallam) will be witnessing. And you have not commented or reffuted this. This verse explicitly establishes Prophet (sallalahu alayhi was'sallam) is seeing hearing type of witness. This verse is the definition, the key which explains the type of witnessing Prophet (sallalahu alayhi was'sallam) will be bearing. Ibn Kathir explains which type of witnessing Prophet (sallalahu alayhi was'sallam) will be bearing: “(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.” [Ref: Tafsir Ibn Kathir, 33:45] And this is because Prophet (sallalahu alayhi was'sallam) saw the deeds of his Ummah: “And say: "Do deeds! Allah will see your deeds, and (so will) his Messenger and the believers. And you will be brought back to the All-Knower of the unseen and the seen. Then He will inform you of what you used to do." [Ref: 9:105] In another verse Allah (subhana wa ta'ala) states that He and Prophet (sallalahu alayhi was'sallam) will see the actions of munafiqeen: ”They will present their excuses to you when ye return to them. Say thou: "Present no excuses: we shall not believe you: Allah hath already informed us of the true state of matters concerning you:It is your actions that Allah and His Messenger will observe: in the end will ye be brought back to Him Who knoweth what is hidden and what is open: then will He show you the truth of all that ye did.” [Ref: 9:94] Prophet (sallalahu alayhi was'sallam) has been sent as a witness: "O Prophet! Truly We have sent you as a Witness, a Bearer of Glad Tidings, and Warner." [Ref: 33:45] and as a witness mutlaq he must possess the qualities which a witness has to possess otherwise he is not a witness. As a witness he must be hazir as stated according to this verse: Never said I to them aught except what Thou didst command me to say, to wit, 'worship Allah, my Lord and your Lord'; and I was a witness over them whilst I dwelt amongst them; when Thou didst take me up Thou wast the Watcher over them, and Thou art a witness to all things." [Ref: 5:117] and seeing as this verse indicates: He said: "It was she that sought to seduce me - from my (true) self. "And one of her household saw (this) and bore witness, (thus):- "If it be that his shirt is rent from the front, then is her tale true, and he is a liar!"[Ref: 12:26] and have first hand knowledge aquired through seeing hearing as brother of Yusuf (alayhis salam) stated: "Turn ye back to your father, and say, 'O our father! behold! thy son committed theft! we bear witness only to what we know [from first hand experience], and we could not well guard against the unseen!" [Ref: 12:81] otherwise his bearing witness upon nations is untruthful witnessing. His bearing witness nessciates that he is Shahid in meaning of hearing, seeing, otherwise Allah (subhana wa ta'ala) sent him as a witness without qualities of witness (i.e. hearing, seeing, hazir) and we know our Prophet (sallalahu alayhi was'sallam) was not blind, was not deaf, and did exist. You have failed to explain the verses of Shahid in a manner which refutes the creed of Ahle Sunnat Wal Jammat. If creed of Ahle Sunnat was heretical, kuffria, shirkia, then you would have been able to successfully explain away these verses in favour of your understanding but alhamdulillah evidence of ahle sunnat clear and irrefutable. To reffute the aqeedah of Hazir Nazir you have gone into subject of ilm a ghayb like Deobandi's, Wahhabi's generally do and this is the only reason why the scholars of ahle sunnat couple these two subjects togather, and this is the only reason I am going to now right about the subject of hazir nazir and mushayda alal ghayb as one subject. Strickly, subject of Prophet (sallalahu alayhi was'sallam) being Shahid and type of Shahid, and his witnessing on previous nations is a different subject from mushayda alal ghayb. Your objections are about ilm al ghayb and using this route you wish to refute our aqeedah of hazir nazir hence it is important that I answer these objections according to the subject it. Before I set out to explain to you the verses. I would like to state something which is fundamental to all of the evidences which you have quoted. We do not believe Prophet (sallalahu alayhi was'sallam) was Shahid upon nations before his birth but we believe it was decree of Allah (subhana wa ta'ala) to grant him the station of Shahid. We also believe after Prophet (sallalahu alayhi was'sallam) was declared Shahid in revelation of Quran he was granted darja e kamal on being Shahid. What the Ummats did before him was shown to him and what was to happen in future was shown to him as well but he observed it also after reaching darja e kamaal in being shahid.

My Response: As salamu alayqum wr wb My dear brother you have not replied to my actual discussion rather you have only commented on the four points. Pleasse in future adress the content of the discussion. Adress the evidences used to establish the aqahid. You asked me the questions and I was expecting that once you have clear picture you will address my actual post but instead you have only commented on the four points. You can take as much time as you like to read and respond. There is no urgency on my part. I understand everyone is busy with their life chasing dunya. So people have very little time for deen. You can take your time in replying to me. I am not regular individual who will scream victory or celebrate that you have not responded to me for so long. My cause of celebration would be when we both agree on this issue. Had you actually paid attention to what was written by me you would have not need to write this. You have written that Ulamah of Ahle Sunnat state Prophet (sallalahu alayhi was'sallam) is Nazir upon every spec of the universe and what I have written contradicts them. Before I adress your points let me state something beneficial for studying ikhtilafi issues. It is totally unnesscary to bring into disscussion what the scholars of ahle sunnat have written because what I invite you to is aqeedah of Quran and Hadith. Would you reject what is establish with proofs on the basis of what I have written contradicting Ulamah of Ahle Sunnat? Your criteria for accepting, rejecting is not my 'contradiction' with Ulamah of ahle sunnat but the evidence of Quran and Hadith and it should be the basis for judging validity of my belief not my 'contradictions'. Those people who quote your scholar stated this and you state this during a disscussion do not want to sort the ikhtilaf, understand the ikhtilaf, but such people complicate disscussions to such extent where they are themselves unable to understand anything. Correct methodology is to learn, discuss primarily from Quran and Sunnah once agreement is reached on a subject from these two sources then present; your scholar stated this and I think it contradicts the aqeedah we agreed on. And then it would make sense in explaining or rejecting the statements of scholars. If we dont reach agreement on the evidences of Quran and Hadith on a particular topic then would you care what my scholars have written and what I have written 'contradicting' them? No you won't because the basis of agreeing on a topic creates the need of explaination of statements and statements of sunni scholars. When the basis of agreement does not exist then my statements and writtings of sunni scholars are worthless hence there is no need to explain the statements of sunni scholars or mine. Also lets suppose the impossible my aqeedah of hazir nazir contradicts Sayyidi Ahmad Yar Khan's (rahimullah) and lets just confess for sake of the point; I am at wrong in stating the aqeedah of Hazir nazir and mufti Ahmad Yar Khan (rahimullah) was correct. Now will you accept the aqeedah of hazir nazir? No, I didnt think so either. Or lets suppose the impossible; I Muhammed Ali Razavi say Mufti Ahmad Yar Khan (rahimullah) was wrong and I am correct. Will you now believe that Prophet (sallalahu alayhi was'sallam) is hazir nazir? I know you won't. Your bringing this alleged contradiction does not serve any purpose apart from fuelling the ikhtilaf and lenthening the discussion. My dear brother your methodology of disscussion is wrong because you have brought into discussion which will not benefit you or me, if I admit I am wrong, or say Mufti sahib was wrong you gain nothing because you still have to contend with me and my evidences or him and his evidences. Therefore bring into discussion which will help to resolve or soundly refute what we are discussing. Suppose if there was contradiction and I conceed my fault or say Mufti sahib was at wrong then it serves no benefit to you. With regards to statements of scholars. I had explained my self quite clearly in my previous response and even furnished evidence. I had explained that issue of mushayda al ghayb and subject of hazir nazir are closely related: It maybe that you have misunderstood or confused the issue with Ilm Al Ghayb. Has commonly happens the subject of Ilm Al Ghayb and Hadhir Nadhir over lap each other in debates and discussions. For example evidence of Hadhir Nadhir and ilm al ghayb are same: “Allah's Apostle said, "Do you consider or see that my face is towards the Qibla? By Allah, neither your submissiveness nor your bowing is hidden from me, surely I see you from my back." [Ref: Bukhari, B8, H410] in another hadith Prophet (sallalahu alayhi was'sallam) was leading prayers after which he said: "I am your predecessor and I am a witness against you. By Allah, I am now looking at my Tank-lake (Al-Kauthar) and I have been given the keys of the treasures of the earth (or the keys of the earth).” [Ref: Bukhari, B59, H411] So it could be that he went into Hadhir Nadhir, and from there into subject of Ilm ul ghayb, specificly into subject of mushayda alal ghay.[5] And we do believe that Prophet (sallalahu alayhi was'sallam) was given the knowledge of everything written in al lawh al mafooz, because it contains knowledge of every spec and everythng that was to happen in future and everything that happened before it. So that might be the cause of your confusion. And in footnote 5 I wrote: “We believe that Prophet (sallalahu alayhi was'sallam) came to see everything of ghayb in other words had mushayda alal ghayb of everything at a specific time: "[...] 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] There is no difference in my beliefe and in the belief of scholars of Ahle Sunnat. They wrote about mushayda alal ghayb and Hadhir Nadhir togather as one subject and I have devided them into two subjects. Simply because then it would be easier for us to discuss and easir for you to understand the subject of hazir nazir. And then in discussion about ilm al ghayb I would have established the beliefe that Prophet (sallalahu alayhi was'sallam) is granted the ability to see all creation. Note this brother, hazir nazir is related to being shahid (i.e. witness) and in this sense the subject of witnessing is only limited to actions of Jinn and mankind. Where as mushayda alal ghayb is subject which isnt specificly about hazir nazir but it is proof for Prophet (sallalahu alayhi was'sallam) seeing the actions of jinn and mankind. From river you can take a glass of water but you can not take out a river from glass of water. Mushayda alal ghayb subject is river and from it the glass of hazir nazir can be taken out but not other way round. Comming to what Sayyidi Ahmad Yar Khan (rahimullah) wrote in Jaa al Haq, page 162, Zia ul Quran, May 2003 print, 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 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 And on page 167 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۔ Mufti Ahmad Yar (rahimullah alayhi ta'ala) states Prophet (sallalahu alayhi was'sallam) is watching everything [of the Ghayb]. He has not stated that Prophet (sallalahu alayhi was'sallam) is was sent as a seeing, hearing shahid upon every spec of the universe thus it does not contradict anything I have written. He is using evidence of mushayda alal ghayb to prove Prophet (sallalahu alayhi was'sallam) being hearing, seeing type of witness. With regards to Prophet (sallalahu alayhi was'sallam) actually coming to a majlis please read how he defines hazir nazir. I will just quote his Shar'ri definition of hazir nazir: "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 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] So in no way Sayyidi wa Sanadi Mufti Ahmad Yar Khan (rahimullah alayhi ta'ala) wrote that Prophet (sallalahu alayhi was'sallam) is hazir with his body upon entire universe. You have not read the definition of hazir, nazir in Jaa al Haq and because of that you misunderstood what the quotes actually mean. Similarly you do not interpret the verses of Prophet (sallalahu alayhi was'sallam) being Shahid upon his Ummah and previous nations in the context of verse which defines how Prophet (sallalahu alayhi was'sallam) is Shahid: "O Prophet! Truly We have sent you as a Witness, a Bearer of Glad Tidings, and Warner." [Ref: 33:45] hence you have misunderstood how he will be shahid.

Brothers Response: Assalamo alikum! Before I give a proper response to your detailed posts with some arguments I would like to make it sure that what ever I could understand, so for,is correct. plz don't go in to details just testify it or correct the following statements. 1:The ummat will bear witness on being told by Prophet(saw) 2: Prophet (sallalahu alayhi was'sallam) has been sent as a actual witness, seeing, hearing type of witness upon his Ummah and previous nations. 3: Prophet(saw) is not hazir every where but can be hazir at any place he wants to be. 4: Prophet(saw) is not nazir upon every spec of universe but only nazir to the actions of his ummah and previous ummahs. Me Answering His Points: Salamu alayqum wr wb To your Point: 1: Yes Ummat will bear witness because they were told by Prophet (sallalahu alayhi was'sallam). 2: Yes he is actual witness upon his own Ummah and previous Ummahs. 3: 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. 4: Yes Prophet (sallalahu alayhi was'sallam) is not Nazir on every spect of universe only nazir on actions of his Ummah, and previous Ummahs of previous Prophets. Your four points accurately reflect what we believe. Brother's Response: Assalamo alikum! Sorry for a little bit late response I will start from point 4 to 1 You say Prophet is not Nazir on every spect of universe but your ulema say opposite to it 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 I agree with you on this point but your ،علما say different thing: 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۔ اب آتے ہیں آیات 2:143 اور 4:41 کی طرف ۔ ان آیات کی تفسیر خود نبی صلی اللہ علیہ وسلم نے فرما دی جس کا خلاصہ یہ ہے کہ قیامت کے دن انبیا، کہیں گے ہم نے احکامات پہنچا دئے تھے ان کی امتیں اس سے انکار کریں گی تو انبیا، سے ہوچھا جائے گا تمہارا کوئی گواہ ہے تو وہ کہیں کہ ہاں محمد اور ان کی امت گواہ ہیں اور جب امت محمدیہ گواہی دے گی تو ان پر اعتراض ہو گا کہ تم نے تو وہ زمانہ پایا ہی نہیں پھر گواہی کیسے ؟ تو امت عرض کرے گی ہمیں ہمارے نبی صلی اللہ علیہ وسلم نے بتایا تھا اس کے بعد نبی صلی اللہ علیہ وسلم امت کی تصدیق کے لئے ان پر گواہی دیں گے۔ یہ سیدھا سا مفہوم ہے ان آیات کا جس میں واضح کر دیا گیا ہے امت کن معنوں میں شھید یعنی گواہ ہے اور نبی صلی اللہ علیہ وسلم کن معنوں میں امت پر گواہ ہیں۔ ان آیات سے قطعاً یہ نتیجہ نہیں نکلتا کہ نبی صلی اللہ علیہ وسلم اپنی امت اور گزشتہ امتوں کے اعمال پر ناظر ہیں۔ جس طرح امت محمدیہ شہادت بالتسامع ہے اسی طرح نبی صلی اللہ علیہ وسلم کی شہادت بھی بالتسامع ہے یعنی شہادۃبالمشاہدہ نہیں ہے۔ اور قرآن بھی اس کی تصدیق کرتا ہے۔ وَ مَا کُنْتَ بِجَانِبِ الْغَرْبِیِّ اِذْ قَضَیْنَآ اِلیٰ مُوْسَی الْاَمْرَ وَ مَا کُنْتَ مِنَ الشّٰہِدِیْنَ(القصص 44) "اور آپ (پہاڑ کے ) مغربی جانب موجود نہ تھے، جب ہم نے موسیٰ علیہ السلام کو احکام دیئے تھے۔ اور آپ صلی اللہ علیہ و سلم ان لوگوں میں سے نہ تھے، جو (اس وقت)موجود تھے۔ وَ مَا کُنْتَ ثَاوِیًا فِیْ اَہْلِ مَدْیَنَ تَتْلُوْا عَلَیْہِمْ ٰایٰتِنَالا وَ ٰلکِنَّا کُنَّا مُرْسِلِیْنَ (القصص45) "اور نہ اہل مدین میں قیام پذیر تھے کہ ہماری آیتیں لوگوں کو پڑھ کر سنا رہے ہوں، لیکن ہم آپ کو رسول بنانے والے تھے۔ " وَ مَا کُنْتَ لَدَیْہِمْ اِذْ یُلْقُوْنَ اَقْلامَہُمْ اَیُّہُمْ یَکْفُلُ مَرْیَمَ وَ مَا کُنْتَ لَدَیْہِمْ اِذْ یَخْتَصِمُوْنَ (آل عمران44) "اور آپ تو ان لوگوں کے پاس تھے نہیں اس وقت جب وہ اپنے قلم ڈال رہے تھے، کہ ان میں سے کون مریم کی سرپرستی کرے؟ اور نہ آپ ان کے پاس اس وقت تھے جب وہ باہم اختلاف کر رہے تھے تِلْکَ مِنْ اَنْبَآء الْغَیْبِ نُوْحِیْہَآ اِلَیْکَ مَا کُنْتَ تَعْلَمُہَآ اَنْتَ وَ لا قَوْمُکَ مِنْ قَبْلِ ہٰذَا فَاصْبِرْ اِنَّ الْعاقبة لِلْمُتَّقِیْن (ہود49)"یہ(قصہ) اخبار غیب میں سے ہے۔ ہم نے اسے وحی کے ذریعہ سے آپ تک پہنچا دیا۔ اس کو اس (بتانے ) سے قبل نہ آپ ہی جانتے تھے اور نہ آپ کی قوم۔ سو صبر کیجئے، یقیناً نیک انجامی پرہیزگاروں ہی کے لیے ہے۔ " ذٰلِکَ مِنْ اَنْبَاء الْغَیْبِ نُوْحِیْہِ اِلَیْکَ وَ مَا کُنْتَ لَدَیْہِمْ اِذْ اَجْمَعُوْآ اَمْرَہُمْ وَ ہُمْ یَمْکُرُوْنَ (یوسف102) "یہ (قصہ) غیب کی خبروں میں سے ہے، جس کی ہم آپ کی طرف وحی کرتے ہیں۔ اور آپ ان کے پاس اس وقت موجود نہ تھے جب انہوں نے اپنا ارادہ پختہ کر لیا تھا اور وہ چالیں چل رہے تھے۔ اس حوالے سے سورہ تحریم میں بھی واضح کر دیا گیا ہے ازواج نبی صلی اللہ علیہ وسلم بھی یہ عقیدہ نہیں رکھتی تھیں کہ نبی صلی اللہ علیہ وسلم حاضر ناظر ہیں اور جب نبئ (مکرّم صلي اللہ عليہ وآلہ وسلم) نے اپني ايک زوجہ سے ايک رازدارانہ بات ارشاد فرمائي، پھر جب وہ اُس (بات) کا ذکر کر بيٹھيں اور اللہ نے نبي (صلي اللہ عليہ وآلہ وسلم) پر اسے ظاہر فرما ديا تو نبي (صلي اللہ عليہ وآلہ وسلم) نے انہيں اس کا کچھ حصہ جِتا ديا اور کچھ حصہ (بتانے) سے چشم پوشي فرمائي، پھر جب نبي (صلي اللہ عليہ وآلہ وسلم) نے انہيں اِس کي خبر دے دي (کہ آپ راز اِفشاء کر بيٹھي ہيں) تو وہ بوليں: آپ کو يہ کس نے بتا ديا ہے؟ نبي (صلي اللہ عليہ وآلہ وسلم) نے فرمايا کہ مجھے بڑے علم والے بڑي آگاہي والے (رب) نے بتا ديا ہے ہائی لائٹ کئے گئے الفاظ اس مسئلے پر کافی روشنی ڈال رہے ہیں اور بات سمجھنے کے لئے بہت ہیں۔

As-Salam alayqum wr wb Baee, simple baat heh ahle kuffr kay khilaaf jang ka hokam hakim deta heh yeh kissi movement ka kaam nahin heh. Dosri bari waja yeh heh kay Sunniyoon meh Jihaad ka biyaan nahin keeya jata. Sirf fazail e rasoolAllah (sallalahu alayhi was'sallam), sahabah, radd e ahle biddat o kuffr, taq deen mehdood ker deeya gaya heh. Aur har kissi kay saath, peace, compassion, tolerance, love, harmony, brotherhood ki ghalt taleem had taq deh gaee heh kay Sunni abh apnay parahay ka farq nahin kertay. Shia aya us ko beti nikkah meh deh deeh, Wahhabi ko be, Deobandi ko be, joh kutta bila gar ayah us ko musalman maan ker beti ka rishta deh deeya. Aur agar kissi ko bataya jahay kayyeh ghalt heh toh agay say jawab ata heh, hamaray nabi ka ummati heh aur kalmah woh be toh perta heh nah. Yeh sab baqwas gumra sufiyoon aur gumra peeroon ka fasad heh, deen e islam meh peace, tolerance, love, campassion, harmony sab kuch sirf us kay leyeh heh joh Ahle sunnat ho baqiyoon say nafrat aur door rehnay kee taleem heh. Tareekh meh jang e azaadi joh 1850 kay qareeb huwi bot say Ulamah e Ahle Sunnat shaheed huway. Phir is kay baad keun kay joh group Jihad o qatal kee taleem deta thah woh group toh is jang kee nazr ho gaya, aur joh thoray rehtay thay halat kee na sazgi dekh ker khamosh ho gahay, aur phir say yeh Jihad say doori shoroon huwi joh abhi taq jari heh. Wahhabi muqallideen aur ghair muqalideen kay khilaaf saifi Jihad farz heh aur in ka qatal e aam kerna sawab ka kaam heh magar hakim e waqt kay hokam kay khilaaf esa kerna fasad pehlana heh. In kay khilaaf Jihad ka hokam wohi Hakim deh sakta heh joh Sunni aur muttaqi prezgar ho. Pakistan meh ya kissi be mulk meh yeh nahin ho sakta. Awal keun kay awaam Sunni janwaroon say be ziyada jahil aur apnarh heh, woh sharabi zaani ko tarjeeh detay hen muttaqi prezgar per, dosra gumrah sufiyoon ka bera gharq ho inoon nay logoon ko Ulamah say itna badzan ker deeya heh kay Sunni apnay sunni ulamah ko sirf galiyoon kay haq dar samajta hen aur bangi charsi zaani bangra kanjar aur dhool dhamaka sufiyoon ko sahih samajtay hen aur innee kee batoon per amal krtay hen. Allah hamaray halat ko us waqt taq nahin badlay ga jab taq aap aur meh aur ham Sunni apni gumrahi sufi soch ko nah chor denh. Khud be niyyat keren Jihad kee aur apnay dostoon ko be Jihad kee taleem denh aur Wahabiyoon kay qatal e aam per joh sawab aur inam o kiram hen woh fazail batahen. Inshallah meh future meh Ahle kuffr yehni wahhabiyoon kay khariji honay, un kay ahle kuffr honay, aur un kay wajib ul qatal, aur un kay qatil ko sawab o inaamat say nawaza janay per article likhoon ga. Mera aqeedah be yahi heh aur meh apnay dostoon ko taleem be yahi deta hoon aur aap be esa keren. Yeh gumra sufiyoon ke soch kay peace tolerance harmony, teddy bears, candles, roses, doves chor denh, aur agar aap nahin choren gay toh joh Somalia meh ho raha heh, joh Syria meh ho raha heh, aur joh Arabian peninsula meh ho chuka aap kay pakistan meh aap kay saath be hoga. Magar mujjay pata heh kay jis rasta per Ahle Sunnat chal peray hen us say yeh Peer kabi niklen gay aur nah mureed aur Pakistan meh wohi hoga joh ho raha heh aur ho chuka.

As salamu alayqum wr wb, Moteram baee Allah ta'ala aap ko jaza e khair deh. Aap nay bari achi post kee magar aap nay ek ghalti kee: "... wasileh ko ikhtiyar krna shirk nahin balkay is wasileh ko ma'bood bana lena shirk heh." Ibarat is tera honi chahyeh thee: "... wasileh ko ikhtiyar krna shirk nahin balkay makhlooq e illahi ko ma'bood bana lena shirk heh." Aur saath yeh be add ker doon kay mabood wohi hota heh jis ko ila yehni god mana jahay, ghair khuda ko mabood kohi naihn banata. Shirk akbar dar haqiqat aqeedeh kee bunyad per lazam ata heh nah kay ibadat kernay say. Agar kohi kissi ko khuda maan leh aur us ke ibadat nah keray aur nah hee apnay khud sakhta khuda kee ibadat ka aqeedah rakhta ho, woh tab be Mushrik heh, balkay agar woh khudsakhta khuda ko gaseeteh, us kay ooper peshab keray tab be mushrik hee hoga. Shirk Akbar aqeedeh kee bunyad per lazam ata heh.

With regards to your refference five, it states that when a Sahabi read the verse: "O Prophet! Truly We have sent you as a Witness, a Bearer of Glad Tidings, and Warner." [Ref: 33:45] Prophet (sallalahu alayhi was'sallam) cried and stated: "O Lord those who are present with me I will be witness over them but those who i have not seen how [would my witnessing be] about them?" [Ref: Musnad Imam Ahmad and Tabarani Mujam al Kabir] Before i answer the given evidence, let me lay the foundation of response so that you understand it properly. Ibrahim alayhis salam believed firmly that Allah (subhana wa ta'ala) will ressuract the mankind but wanted to see how Allah (subhana wa ta'ala) will actually do it. So Allah (subhana wa ta'ala) told him to slaughter few birds and then call to them: "And (remember) when Ibrahim (Abraham) said, "My Lord! Show me how You give life to the dead." He (Allah) said: "Do you not believe?" He [ibrahim (Abraham)] said: "Yes (I believe), but to be stronger in Faith." He said: "Take four birds, then cause them to incline towards you (then slaughter them, cut them into pieces), and then put a portion of them on every hill, and call them, they will come to you in haste. And know that Allah is All-Mighty, All-Wise." [Ref: 2:260] He did as he was told and the birds came flying to him. All this to simulate how the ressurection will begin. And the queston of Prophet (sallalahu alayhi was'sallam) does not indicate that he didnt know, but he wished to see how Allah (subhana wa ta'ala) will make him witness upon entire mankind, and how his witnessing would be. Now to answer the point with evidence. In a Hadith it is stated Prophet (sallalahu alayhi was'sallam) did not know what the angles were contending upon so Allah (subhana wa ta'ala) blessed him with ability to see everything just as Ibrahim (alayhis salam) was given the ability to see everything in the universe: 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] Everything of universe was shown to him like Ibrahim (alayhis salam) was shown so he can know a specific thing and be firm on the belief that he is Witness upon all of mankind, the ones before him and the ones after him. Note in the longer version of the hadith Allah (subhana wa ta'ala) tests Prophet's (sallalahu alayhi was'sallam) ability of Shahid by asking him questions: "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] Each question Prophet (sallalahu alayhi was'sallam) answers proving that he was granted the mojzati ability of witness in a instant. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi Footnotes: [1]Example of 'Mutlaq haqiqi' in Surah Ikhlas: "... Allahu ahad (Allah is One)." is example of 'mutlaq haqiqi', which can be made into muqayyid tafisiri. Meaning it can be interpreted with other verses of Quran to mean: Allah is One [in His attributes]. or Allah is One [in His Zaat] or Allah is One [in His Kingship]. or Allah is One [in His being Wali]. But to take it as muqayid haqiqi, in meaning that only this interpretation is intended, is illegitimate. Therefore a Mutlaq haqiqi can not be made into muqayid haqiqi but only a muqayid tafsiri and even that on basis of valid evidence. [2]If your principle: 'One can be a witness without being present physically and can give witness on the basis of his knowledge provided to him by some truthful and trustworthy.' Cannot be accepted on the basis of Quran itself. Note if your principle was correct then the Prophets will be witnesses against their own nations: "How then if We brought from each people a witness, and We brought you as a witness against these people!" [Ref: 4:41] "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] If your principle was correct then why would Allah (subhana wa ta'ala) say to the Prophets: "Who will bear witness for you.?" Why didnt Allah (subhana wa ta'ala) accept their witnessing against their own nation? Is there anyone more truthful, more honest, then a Prophet? Allah will not accept the witnessing of truthful, trusted Prophets against their own nations then where does your principle stands in light of this exposition; in the ranks of haq or in the ranks of falsehood, I leave you to decide. [3] “They recite Qur'an but it does not go beyond their throats (i.e. they do not act on it) and they will desert Islam as an arrow goes through a victim's body, so that the hunter, ...” [Ref: Bukhari, B56, H807] Heart of Prophet sallalahu alayhi was'sallam) was where the Quran was revealed and its the organ which understands the Quran properly. Without Quran reaching heart one can not understand it properly. [4] Note that I did not write that Prophet (salllahu alayhi was'sallam) can be Hadhir Nadhir in any place he wants to, I wrote Sunni's believe Prophet (sallalahu alayhi was'sallam) can be Hadhir where ever he wants to. And also note that I have no where written that we Sunni's believe Prophet (sallalahu alayhi was'sallam) can be Hadhir Nadhir where ever he wants to. [5] We believe that Prophet (sallalahu alayhi was'sallam) came to see everything of ghayb in other words had mushayda alal ghayb of everything at a specific time: "[...] 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]

Salamu alayqum wr wb Before I respond to your actual reply it would be better to establish the actual meaning of verse: "O Prophet! Truly We have sent you as a Witness, a Bearer of Glad Tidings, and Warner." [Ref: 33:45] because upon it the entire discussion hinges. Interpretation of the verse during the life of Prophet (sallalahu alayhi was'sallam) was he actually was a witness, in meaning hearing, seeing. Now the verse does not make exceptions such as; only hearing seeing type of witness until you are alive, or only hearing seeing type of witness to actions you see, and words you hea. Rather the hearing and seeing type of witnessing is mutlaq (general) meaning it reffers to all the ages, times, people. And one can not make a mutlaq haqiqi into muqayyid haqiqi but only muqayyid tafsiri.[1] No sane individual can reject this. This verse actually defines the type of witness he will be on the day of judgement (i.e. hearing, seeing tyep of witness). And this verse is mutlaq haqiqi, and its mutlaq meaning will be used to understand his witnessing on the day of judgement. And its implications of seeing, hearing type of witness will be used to understand how his witnessing against his own Ummah and against other Ummahs would be. Meaning, seeing, hearing type witnessing or as you believe; only type of witness who will bear witness upon being told by someone truthful, trustworthy: "One can be a witness without being present physically and can give witness on the basis of his knowledge provided to him by some truthful and trustworthy."[2] And cerntainly the type of witnessing established from Quran is witnessing type of hearing, and seeing. Note Quran is Jawami al Kalim: "I have been sent with jawami al-Kalim. [...] Muhammad said, jawami'-al-Kalim means that Allah expresses in one or two statements or thereabouts the numerous matters that used to be written in the books revealed before (the coming of) the Prophet." [Ref: Bukhari, B87. H141] and nature of Quran is that it explains it self. Hence the interpretation of Ahlus Sunnah Wal Jammah is valid for both of these reasons. We have interpreted Quran with Quran, and according to nature of Quran which is Jawami al Kalim. And as long as one interprets the Quran with Quran, and Quran with Ahadith then all the tafasir of this verse of Quran, and all the interpretations in which these implications of verse are used are valid and can not be rejected, except by those who are destined to read the Quran yet not understand it[3] and those who fallow their methodology. Ummah of Prophet (sallalahu aalayhi was'sallam) is called Shuhada (i.e. witnesses) and not Shahid (i.e. witness). They will be called to bear witness and not because they are witness to the events: "Thus, have We made of you an Ummat justly balanced, that ye might be witnesses over the nations, and the Messenger a witness over yourselves; ..." [Ref: 2:143] in another verse the same is affirmed:"How then if We brought from each people a witness, and We brought you as a witness against these people!" [Ref: 4:41] And Prophet (sallalahu alayhi was'sallam) has been sent as a actual witness, seeing, hearing type of witness upon his Ummah and previous nations: "O Prophet! Truly We have sent you as a Witness, a Bearer of Glad Tidings, and Warner." [Ref: 33:45] Prophet (sallalahu alayhi was'sallam) will be called to bear give testimony as a Shaheed (i.e. a witness) because he is Shahid (i.e. Witness). Where as his Ummah will be called as Shuhada (i.e. witnesses) to testify in defence of Ambiyah (alayhis salam) as a statement of faith in Prophets and as an honor bestowed upon Saliheen to defend Ambiyah (alayhis salam). And this witnessing would be in meaning of; affirming their faith, as the Hawariyoon of Isa (alayhis salam) affirmed their faith in being Muslims: “And when I (Allah) revealed to Al-Hawariyyun (the disciples) [of 'Îsa (Jesus)] to believe in Me and My Messenger, they said: "We believe. And bear witness that we are muslims."[Ref: 5:111] First of all Ummah RasoolAllah (sallalahu alayhi was'sallam) no where as been called Shahid. Can you quote me a reference for your claim, thank you. Secondly it has been established with Sahih Ahadith that Prophet's Ummat will bear witness in defence of Prophets because Allah (subhana wa ta'ala) has stated in the Quran that each Prophet passed the message to his own Ummah: and secondly because Prophet (sallalahu alayhi was'sallam) himself has also informed them: Therefore we the Ahlus Sunnah have no objection to accepting that Ummah will bear witness on being told by Prophet (sallalahu alayhi was'sallam). But we do object to your qiyaas; since Ummah of Prophet (sallalahu alayhi was'sallam) will bear witness upon being told by Prophet (sallalahu alayhi was'sallam) therefore it must be that Prophet (sallalahu alayhi was'sallam) will bear witness upon being told by truthful, trusted Muslims from his Ummah. Please quote me a single sahih, definitive meaning hadith, or verse of Quran which states Prophet (sallalahu alayhi was'sallam) will bear witness because he will be told by truthful, trusted Muslims about what has happened after him. You believe in qiyaas instead of what Allah (subhana wa ta'ala) revealed: "O Prophet! Truly We have sent you as a Witness, a Bearer of Glad Tidings, and Warner." [Ref: 33:45] We know on what basis the Ummah will bear witness - being told by Prophet (sallalahu alayhi was'sallam) that Prophets delivered the deens given to them. My question is on what basis will Prophet (sallalahu alayhi was'sallam) bear witness against the ummatis of previous nations? I make a educated guess and say your answers could be, first; “On the basis of Quran in which Allah told stated that Prophets delivered their deen to their nations.” or second: “Truthful, trusted Ummah of Prophet (sallalahu alayhi was'sallam) will bear witness and on this basis Prophet (sallalahu alayhi was'sallam) will bear witness.” Allah (subhana wa ta'ala) states: “O Prophet! Truly We have sent you as a Shahid, a Bearer of Glad Tidings, and Warner." [Ref: 33:45] Now if you say on the first one then my question which I have already asked, Allah (subhana wa ta'ala) used the word Shahid, if Allah (subhana wa ta'ala) did not mean type of Shahid who fullfils the conditions of Shahid then why did Allah use such a word? Then the word serves no purpose what so ever. And if your choice is second, then this is the paradox of witnessing. Prophet (sallalahu alayhi was'sallam) told the Ummat that Prophets delivered their messages to their nations. And now in aakhirah, on the day of judgement, the one who informed his Ummah will be told by the truthful, trusted Muslims that Prophets delivered the messages of Allah given to them, to their nations. What a irrational, illogical, and irreligious innovation. Correct interpretation of Hadith is that Ummah will say they were told by Prophet (sallalahu alayhi was'sallam) Allah will then ask Prophet (sallalahu alayhi was'sallam) and he will affirm that he has told his Ummah that Prophets passed the deens given to them by Allah to their nations. And Allah (subhana wa ta'ala) will not ask Prophet (sallalahu alayhi was'sallam): 'Who told you that prophets delivered the deen given to them?' because He has sent Prophet (sallalahu alayhi was'sallam) as a seeing, hearing, witness upon his Ummah and previous Ummahs. Prophet (sallalahu alayhi was'sallam) will not be questioned about the source of his information, or asked on what basis he is bearing witness because of the obvious stated in the Quran, that he is hearing, seeing type of witness. I am not insisting on anything other then the established facts of Quran. Where as you my brother are arguing purely based on speculative knowledge, qiyas, assumptions, and neither of these two are source of deen. You have assumed; Ummat is Shahid because they will be witnesses in defence of Prophets. You have assumed just because Ummat has been told by Prophet (sallalahu alayhi was'sallam) that Prophets delivered the deen given to them it nesseciates Prophet (sallalahu alayhi was'sallam) will be bearing witness based on information given to him someone truthful, trusted. Yet there is no proof either of these. Ummat is indeed Hadhir, Nadhir, infact entire mankind, jinkind is Hadhir, Nadhir in their limited attributes, and restricted evoriments, but not Hadhir Nadhir in the sense that every individual of Ummat is hearing, seeing everything happening on earth. This miralous ability is only granted to Prophet (sallalahu alayhi was'sallam) by Allah (subhana wa ta'ala) because he was sent as a Shahid mutlaq: "O Prophet! Truly We have sent you as a Witness, a Bearer of Glad Tidings, and Warner." [Ref: 33:45] You did not have to quote me Tafsir of Imam Fakhr ud Din ar'Raazi (rahimullah alayhi ta'ala) because he has said nothing which reffutes anything what I have written. He has given another interpretation which I accept because it accords with Jawami Al Kalim nature of the Quran and it does not contradict with any explicit verses of Quran. As well as it has supportive evidence. Quote me a scholar who has refuted the interpretation of Ahle Sunnat Wal Jammat. A different interpretation does not mean refutation of how I have interpreted the verse. than you presented the the sunni believe as there is contradiction between above two statements. You better know the difference between can and is. and majority of sunnies believe that He is hazir nazir not can be hazir nazir.[/Quote] You have failed to understand what I wrote. The first quote you quoted is in full: “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 quoted the fallowing part: “You might have heard that Sunni's believe Prophet (sallalahu alayhi was'sallam) is Hadhir Nadhir every where.” But I have explained what you have heard is not what we believe, and told you in the next sentence what we believe: “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.” I have gone further then that and termed the belief; that Prophet (sallalahu alayhi was'sallam) being hadhir nadhir every where as misconception against Ahle Sunnat: “This misconception is partly fault of opponents of Ahle Sunnat, and partly Ahle Sunnat not explaining their point of view properly.” And then I have gone to explain in which way the Sunnis say Prophet (sallalahu alayhi was'sallam) is Hadhir Nadhir every where: “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.” I have stated exactly the same thing in both quotes with slight different words; in one place I wrote Sunnis believe Prophet (sallalahu alayhi was'sallam) is hadhir nadhir every where and in the other place I expressed the same meaning with: “Sunni's say Prophet is Hadhir Nadhir on mankind in meaning of just as the candle is said to be hadhir in the room.[...] Same way Sunni scholars say Prophet is Hadhir Nadhir upon mankind and Jinnkind. The obvious fact is that Jinn and mankind are every where on earth hence Prophet (sallalahu alayhi was'sallam) would be Nadhir upon them as explained and Hadhir as explained. Also, all Sunni's believe that Prophet (sallalahu alayhi was'sallam) is Hadhir and Nadhir, and also believe that he can be Hadhir[4] in any place he wants to with permission of Allah (subhana wa ta'ala). And regardless of where he is on earth his ability of Nadhir will encampass the actions of Jinn and Mankind. Reference 5 I have not been able to locate in Tafsir Ibn Kathir online version. Brother every being created by Allah (subhana wa ta'ala) possesses attributes granted by Allah (subhana wa ta'ala) and everyone uses these attributes bi'iznillah. This includes every one, without exception, our hearing seeing, and hearing seeing of Prophets, our being Hadhir Nadhir, and Prophets being hadhir Nadhir everything is bi'iznillah. Anyone who disbelieves in the concept of bi'iznillah such a person is Mushrik, a Kaffir. We believe Prophet (sallalahu alayhi was'sallam) is Hadhir all the time but not in all the places. We also believe Prophet (sallalahu alayhi was'sallam) is Nadhir all the time and Nadhir upon the actions of Jinn and mankind. And if you believe this you are one step closer to Ahlus Sunnah then you was. [Continued ...]

Brother's Second Response: Assalmo alilum! I am going to make a quite brief comment on your a bit long post. 1: In the Quran Prophet Muhammad(saw) and His ummat has been called " shahid". 2: It has been made clear in sahih hadits that in which way and sense these two have been called "shahid " i.e this ummat will bear witness upon previous ummats on the basis of their knowledge provided to them by Prophet(saw) and than Prophet(saw) will testify His ummat. 3: If you keep on insisting that two abilities are must for shahid than you will have to accept that this whole ummat is hazir nazir as it has been called shahid. 4: now come to that verse where Prophet(saw) has been called mutlaqan shahid i.e 33:45 for this i am going to paste what Imam razi said in his tafseer: { شَـٰهِداً } يحتمل وجوهاً أحدهما: أنه شاهد على الخلق يوم القيامة كما قال تعالى: { وَيَكُونَ ٱلرَّسُولُ عَلَيْكُمْ شَهِيدًا } [البقرة: 143] وعلى هذا فالنبـي بعث شاهداً أي متحملاً للشهادة ويكون في الآخرة شهيداً أي مؤدياً لما تحمله ثانيها: أنه شاهد أن لا إله إلا الله، وعلى هذا لطيفة وهو أن الله جعل النبـي شاهداً على الوحدانية والشاهد لا يكون مدعياً فالله تعالى لم يجعل النبـي في مسئلة الوحدانية مدعياً لها لأن المدعي من يقول شيئاً على خلاف الظاهر والوحدانية أظهر من الشمس والنبـي عليه السلام كان ادعى النبوة فجعل الله نفسه شاهداً له في مجازاة كونه شاهداً لله فقال تعالى: { وَٱللَّهُ يَعْلَمُ إِنَّكَ لَرَسُولُهُ } [المنافقون: 1] وثالثها: أنه شاهد في الدنيا بأحوال الآخرة من الجنة والنار والميزان والصراط وشاهد في الآخرة بأحوال الدنيا بالطاعة والمعصية والصلاح والفساد You said: Than you presented the the sunni believe as: There is contradiction between above two statements. You better know the difference between can and is. And majority of sunnies believe that He is hazir nazir not can be hazir nazir. One more thing, I may be wrong but what I could get out of your post that you are restricting the siffat of nazir only to the actions of mankind and jinkind. But what I have studied the sunnies believe that Prophet(saw) is nazir on each iota of universe i.e kaianat kay zaray zaray . You have also commented on my reference of tafseer abn kasir. I wanted to draw you attention toward its reference # 5 not towards # 6. We will discuss this reference # 6 of Ibn kasir if I presented this in my turn of presenting my arguments. Note: As well as I am concern I have no problem If someone believes that Prophet(saw) can be hazir or nazir beiznillah. But do not agree if someone says Prophet is hazir and nazir all the time at all places.

My First Response: As-Salamu alayqum wr wb My dear brother a truthful witness must possess two qualities of Hadhir, Isa alayhis salam said, I was witness whilest i was among them meaning he was witness when he was Hadhir among his Ummah:"Never said I to them aught except what Thou didst command me to say, to wit, 'worship Allah, my Lord and your Lord'; and I was a witness over them whilst I dwelt amongst them; when Thou didst take me up Thou wast the Watcher over them, and Thou art a witness to all things." [Ref: 5:117] Secondly a witness must see the events he is bearing witness to be truthful witness: "He said: "It was she that sought to seduce me - from my (true) self. "And one of her household saw (this) and bore witness, (thus):- "If it be that his shirt is rent from the front, then is her tale true, and he is a liar!"[Ref: 12:26] and brother of Yusuf alayhis salam said: "Turn ye back to your father, and say, 'O our father! behold! thy son committed theft! we bear witness only to what we know [from first hand experience], and we could not well guard against the unseen!" [Ref: 12:81] Agreed that one can be a witness without being present phisically and actually without seeing the events he is bearing witness about. But question is CAN A PERSON BE A TRUTHFUL WITNESS IF HE HAS NOT SEEN THE EVENTS HE IS BEARING WITNESS ABOUT? What is a man who bears witness in court of law without seeing, hearing and without being present at the events, is he not termed a liar? Also note the Ummah of Prophet (sallalahu alayhi was'sallam) clearly will declare that they are bearing witness just on the basis of being told by [Allah subhana wa ta'ala in the Quran and] Prophet (sallalahu alayhi was'sallam). And this is clearly against the verses of Quran which emphatically state one has to be hadhir: "and I was a witness over them whilst I dwelt amongst them; ..." and nadhir: "And one of her household saw (this) and bore witness, (thus):-" and upon being first hand witness and knowing the event one can bear witness: "... we bear witness only to what we know [from first hand experience], and we could not well guard against the unseen!" Therefore the witnessing of the Ummah of Prophet (sallalahu alayhi was'sallam) will be testifying of their faith in Allahs Quran and Prophets teaching. Note Allah (subhana wa ta'ala) said: "O Prophet! Truly We have sent you as a Witness, a Bearer of Glad Tidings, and Warner." [Ref: 33:45] this means he has been speificly sent as a Witness. Here the verse clearly means seeing, hearing, present type of witness. Also note that the verse does not say you will be witness on the day of judgemnt, it says you are sent as a witness [in dunya] and if he was witness of type who bears witness after being told by another then would a witness be appropriate word in the verse or a Messenger? And messenger would fit the meaning you give because he has been told by Allah who and he passed the message to his Ummah who is bearing witness against Ummats of previous Prophets. Yet the word Witness has been used. Either Allah (subhana wa ta'ala) didnt know the meaning of witness or Allah knows the meaning of word witness but you have not understood the verse as it should be understood. The verses 73:15, 4:41, 16:89, state that Ummat will bear witness about previous Ummats and the verses,and this does not nessesciate the meaning; Ummat seeing the actions of previous Ummats. But Prophet (sallalahu alayhi was'sallam) has been sent as a witness does nessesciate him being hearing, seeing witness. Allah (subhana wa ta'ala) states: "Thus, have We made of you an Ummat justly balanced, that ye might be witnesses over the nations, and the Messenger a witness over yourselves; ..." [Ref: 2:143] Prophet (sallalahu alayhi was'sallam) will bear witness upon his own Ummah because he has been sent as a WITNESS who has seen, heard the events he will bear witness about : "O Prophet! Truly We have sent you as a Witness, a Bearer of Glad Tidings, and Warner." [Ref: 33:45] Let me first explain the concept of Hadhir and Nadhir in detail. Where a person is, there he is Hadhir in that place, as far as he can see, hear he is Nadhir that far. Let me explain how we believe Prophet sallalahu alayhi was'sallam is Hadhir. Imagen a candle lit in a dark room, you can take the candle any where in the room yet its light will still illuminate the room. Candle being body Prophet (sallalahu alayhi was'sallam) and light of candle being Nadhir. Prophet (sallalahu alayhi was'sallam) can go any where with his body but his quwwa of nadhir encampasses the actions of Jin and mankind. He can be in Pakistan and still see the actions mankind, he can be England and he will still see the actions of mankind, where he is Hadhir does not effect his ability of Nadhir. He can be anywhere yet he will see and hear the actions of mankind because he was sent as a Witness upon the actions of mankind. Therefore Allah (subhana wa ta'ala) will ensure that his Prophet is seeing, hearing the actions of mankind, Jinn. 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. It does not mean that muqarrib becomes equal in all these siffats with ALLAH. It is metaphorical statement and can not be understood exactly. In the end I am trying to paste image of tafseer Ibn kasir which spreads some light on this issue. Yes my brother we do not believe that a muqarrib becomes equale with Allah (subhana wa ta'ala) or part of Allah (subhana wa ta'ala), because this is Shirk al akbar. Anyone who believes a creation of Allah (subhana wa ta'ala) becomes equale with Allah (subhana wa ta'ala) in His attributes such a person is Mushrik (i.e. a kaffir who associates partners with Allah subhana wa ta'ala). A muqarrib does not become equale but Allah (subhana wa ta'ala) grants to muqarrib some powers. Let me interpret the Hadith e qudsi in light of Sahih ahadith: "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 ears with which he hears, ..." It means that Allah (subhana wa ta'ala) grants the ears to hear extra ordinarily, Prophet heard two people being tortured in the grave: "The Prophet once passed by two graves and said, "These two persons are being tortured not for a major sin. One of them never saved himself from being soiled with his urine, while the other used to go about with calumnies(to make enmity between friends)." [Ref: Bukhari, Book 4, Hadith 217] " ... and his eyes with which he sees ..." it means supernatural ability to see, and evidence of this is Prophet (sallalahu alayhi was'sallam) said: "I happened to pass by Moses as he was busy in saying prayer in his grave, ..." [Ref: Muslim, Book 30, Hadith 5859] meaning of "... , and his hand with which he grips, ..." [and then gives] is explained by hadith of Hadhrat Abu Huraira who told Prophet (sallalahu alayhi was'sallam) that he forgets ahadith so Prophet: "Spread your Rida' (garment)." I did accordingly and then he moved his hands as if filling them with something (and emptied them in my Rida') and then said, "Take and wrap this sheet over your body." I did it and after that I never forgot any thing. [Ref: Bukhari, Book 3,Hadith 119] and meaning of: "... 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 ...." [Ref: Bukhari, Book 76, Hadith 509] is that Allah (subhana wa ta'ala) grants the muqarrib jin or man to travel great distances in short time. In the end my objective was to establish that Allah grants his Ambiyah mojzati attributes an to his Awliyah karamati attributes. Also Ibn Kathirs Tafsir no where negates Prophet (sallalahu alayhi was'sallam) not being witness upon his Ummah. He quotes hadith in which Isa alayhis salam will say I was only witness upon my ummah when i was amongst them, and Prophet said I will say like Isa alayhis salam said. First of all Isa (alayhis salam) will know exactly what his Ummah did after him. Because on his second comming with Imam Mahdi he will know exactly what his Ummah did after him, how his Ummah made him gods, and his mother gods and how they worship them etc ... yet on the day of judgement he will negate his own knowledge regarding what his Ummah as whole has done with his religion. The statement of Isa alayhis salam is statement of humility, and knowingly he will deny his knowledge because Allah will be in jalal. And Prophet (sallalahu alayhi was'sallam) said he will deny his knowledge like Isa alayhis salam) this means both will be humble in presence of Allah (subhana wa ta'ala) even though they know. I have already explained the issue in detail in the Objection, Hadhir nadhir objection: http://www.islamimeh...dpost__p__85026 This particular point requires a comprehensive article which probally will be ten page long and for that right now I dont have time. But a outline of the explaination as already in the above response. All I will add is futher evidence to establish that indeed Isa alayhis salam will know what his Ummah did after him. And Prophet sallalahu alayhi was'sallam does indeed know what his Ummah will do after him as well because the hadith establishes he came to know 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] This establishes that Prophet (sallalahu alayhi was'sallam) will indeed know but he will be humble in presence of Allah (subhana wa ta'ala) about his own knowledge as Isa alayhis salam was humble about his knowledge. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi. ---------------------------------------------------------------------------------------------------------------------------------------------- Brother's Second Response: Waiting ...

Salamu alayqum wr wb This is a discussion with a brother on subject of Hadhir Nadhir. I thought it would benefit our brothers and sisters. Please Do Not Respond In This Thread Until The Discussion Is Completed. Muhammed Ali Razavi ---------------------------------------------------------------------------------------------------------------------------------------------- My First Post: As salam aalayqum wr wb, 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[1] 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. Allah (subhana wa ta'ala) states in Quran: "O Prophet! Truly We have sent you as a Witness, a Bearer of Glad Tidings, and Warner." [Ref: 33:45] "We have sent to you an apostle to be a witness concerning you, even as We sent an apostle to Pharaoh." [Ref: 73:15] If the adressed are Muslims in this verse then the verse means Prophet (sallalahu alayhi was'sallam) is witness regarding the deeds, actions, beliefs of Muslims. The verse can also mean that Prophet (sallalahu alayhi was'sallam) is witnesss regarding the deeds, beliefs of mankind: “Then addresses the disbelievers of the Quraysh, and along with them the rest of mankind, “Verily, We have sent to you a Messenger to be a witness over you,) meaning, witnessing your deeds.” [Tafsir Ibn Kathir, 73:15] And it is supported by: "How then if We brought from each people a witness, and We brought you as a witness against these people!" [Ref: 4:41] “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] This establishes that Prophet (sallalahu alayhi was'sallam) is witness upon his own Ummah as well as witness upon Ummahs of other Prophets. To be a truthful witness Prophet (sallalahu alayhi was'sallam) must have seen, heard the events about he is going to bear witness about. Ummah of RasoolAllah (sallalahu alayhi was'sallam) is witness as well, and Ummah will bear witness against other Ummahs: "Thus, have We made of you an Ummat justly balanced, that ye might be witnesses over the nations, and the Messenger a witness over yourselves; ..." [Ref: 2:143] And when the Ummah will be asked how do you bear witness they will say they are bearing witness because they have been told by Prophet (sallalahu alayhi was'sallam): Abu Sa’eed al-Khudri (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “A Prophet will come on the Day of Resurrection accompanied by one man, and a Prophet will come accompanied by two men, or more than that. Then his people will be called and it will be said to them: ‘Did this one convey the message to you?’ and they will say, ‘No.’ It will be said to him: ‘Did you convey the message to your people?’ and he will say: ‘Yes.’ It will be said to him: ‘Who will bear witness for you?’ He will say: ‘Muhammad and his ummah.’ So Muhammad and his ummah will be called, and it will be said to them: ‘Did this one convey the message to his people?’ They will say: ‘Yes.’ It will be said: ‘How did you know that?’ They will say: ‘Our Prophet came to us and told us that the Messengers had conveyed the message.’ That is the words of Allaah, ‘Thus We have made you a just (and the best) nation.’ He said: Just, so that you will be witnesses over mankind and the Messenger will be a witness over you.” [Ref: Musnad Imam Ahmad, Hadith 1164, Sunan Ibn Maajah, Hadith 4284] This establishes that Ummats witnessing over the ummats of other Prophets is soley on the basis of Ummat being informed by Prophet (sallalahu alayhi was'sallam). [1] Allah becomes hands, feet, eyes, ears, of a muqarrib with which the muqarrib gives, sees hears, and walks. Meaning karamati, mojzati abilities are granted to a Wali by Allah and because a Nabi is born muqarrib therefore Nabi possess these qualities since birth. ---------------------------------------------------------------------------------------------------------------------------------------------- Brothers Response: wa alikumusalam! you said It is true that your above mentioned two qualities have some weight but these two are not compulsory in all the cases.One can be a witness without being present physically and can give witness on the basis of his knowledge provided to him by some truthful and trustworthy. And it is clear from the hadith you presented in your post that ummat-e-muhammadiya (saw)will be witnessing over other ummats soley on the basis of being informed by Prophet(SAW). ‘Did you convey the message to your people?’ and he will say: ‘Yes.’ It will be said to him: ‘Who will bear witness for you?’ He will say: ‘Muhammad and his ummah.’ So Muhammad and his ummah will be called, and it will be said to them: ‘Did this one convey the message to his people?’ They will say: ‘Yes.’ It will be said: ‘How did you know that?’ They will say: ‘Our Prophet came to us and told us that the Messengers had conveyed the message.’ That is the words of Allaah, ‘Thus We have made you a just (and the best) nation.’ He said: Just, so that you will be witnesses over mankind and the Messenger will be a witness over you. than you said do you mean by the words " move from place to place " that Prophet(saw) can be hazir nazir at different places at different times and is not hazir nazir all the time at all the places? and you said too It does not mean that muqarrib becomes equal in all these siffats with ALLAH. It is metaphorical statement and can not be understood exactly. In the end I am trying to paste image of tafseer Ibn kasir which spreads some light on this issue.

I tried to upload the file asked, but message: YOu arent permitted to upload this kind of file.

Introduction: Prophet (sallalahu alayhi was'sallam) is reported to have said: “Avoid novelties, for every novelty is an innovation, and every innovation is an error." [Ref: Abu Dawood, B40, H4590] and in another hadith similar statement: “And the most evil affairs are the innovations; and every innovation is error." [Ref: Muslim, B4, H1885] Anthropomorphic Wahhabiyah as well as off-shoots of Wahhabi sect distort the meaning of these ahadith of Prophet (sallalahu alayhi was'sallam) in order to refute the existence of biddah hasanah (i.e. good innovation). They argue the word qullu (i.e. every, all) used in the ahadith is evidence against existence of praiseworthy innovations in deen and evidence against definition of Ahle Sunnat. Which divides innovations into two categories praiseworthy innovations and blameworthy innovations. To strengthen their position they quote state of Abdullah Ibn Umar (radi allahu anhu):"Every innovation is misguidance, even if the people see it as something good."[1] Praiseworthy Innovations Established From Ahadith: Prophet (sallalahu alayhi was'sallam) has stated: “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.”[Ref: Muslim, B34, H6466] and in another hadith Prophet (sallalahu alayhi was'sallam) is reported to have said: “He who called (people) to righteous (i.e. innovation), there would be reward (assured) for him like the rewards of those who adhered to it, without their rewards being diminished in any respect.” [Ref: Muslim, B34, H6470] Prophet (sallalahu alayhi was'sallam) said: “I enjoin you to fear Allah, and to hear and obey even if it be an Abyssinian slave, for those of you who live after me will see great disagreement. You must then follow my sunnah and that of the rightly-guided caliphs.” [Ref: Abu Dawood, B40, H4590] Here the fallowing of Sunnah rightly-guided Khulafah means innovations, practices of rightly-guided Successors after Prophet (sallalahu alayhi was'sallam). The Of Abdullah Ibn Umar In Context Of Prophet's (sallalahu alayhi was'sallam) Teaching: Mother of Momineen Aysha (radiallah ta'ala anha) narrates the types of innovations Prophet (sallalahu alayhi was'sallam) termed misguidance and error: “He who did any act for which there is no sanction from our behalf, that is to be rejected.” [Ref: Muslim, B18, H4267] The misguiding, erroneous innovation is further defined in another hadith: "If somebody innovates something which is not in harmony with the principles of our religion, that thing is rejected." [Ref: Bukhari B49, H861] Prophet (sallalahu alayhi was'sallam) explains further: “He who innovates things in our affairs for which there is no valid (reason) and these are to be rejected.” [Ref: Muslim, B18, H4266] So every action, custom, practice, belief which is not in harmony of principles of deen such as worship, Tawheed, encouraging good, forbidding evil, halal, haram is to be rejected because its a evil innovation. Also if there is no explicit permission from; Allah (subhana wa ta'ala), RasoolAllah (sallalahu alayhi was'sallam) and does not have valid reason in form of sharaee ijtihadi evidence then such innovation is to be rejected. Every such innovation is a error, a most evil affair, and as such: "Every innovation is misguidance, even if the people see it as something good." Hence the one who innovates a misguiding, reprehensible, evil innovation, practice; Prophet (sallalahu alayhi was'sallam) has informed he is to bear the burden of his innovation: “And he who introduced some evil practice in Islam which had been followed subsequently (by others), he would be required to bear the burden." [Ref: Muslim, B34, H6466] as well as those he misguided: “And he who called (people) to error, he shall have to carry (the burden) of its sin, like those who committed it, without their sins being diminished in any respect." [Ref: Muslim, B34, H6470] Conclusion: The statement of Abdullah Ibn Umar (radi allahu ta'ala anhu): "Every innovation is misguidance, even if the people see it as something good." is about evil, reprehensible, blameworthy, innovations which contradict teaching of deen. Not about those praiseworthy, good, righteous innovations, which have valid reason as well as are based on what has been explicitly sanctioned by Allah (subhana wa ta'ala) and RasoolAllah (sallalahu alayhi was'sallam). And not about those innovations which are in harmony with principles of deen; worship, Tawheed, Shirk, encouraging good, forbidding evil, as well as haram, halal. Wama alayna ilal balaghul Mubeen. Muhammed Ali Razavi Footnotes: - [1] Ref:“Related by al-Bayhaqee in al-Madkhal ilas-Sunan (no.191) and also Ibn Nasr in as-Sunnah (p.24). Its isnaad (chain of narration) is as authentic as the sun!” The hadith has been referenced to these sources by Wahhabi forums, websites and I was unable to verify the sources or strength of the hadith. Servant has started writing with assumption; the hadith does exist and its chain is strong enough to be used as evidence in matters of deen. Allah knows better.

Ek aur article paste kernay meh mujjay pura ek ganta laga heh. 50 dafa toh post_too_short ka message aya, 50 kay qareeb kohi you must enter a post.

- [36] Part One: The translator inserted the following words in brackets: “they will recite like parrots and will not understand it nor act on it.” which I have removed due it being a interpretation and not actually representing what Prophet (sallalahu alayhi was'sallam) intended by his this statement: "Among the off-spring of this man will be some who will recite the Qur'an but the Qur'an will not reach beyond their throats ...” The intended meaning of the statement of Prophet (sallalahu alayhi was'sallam) will broaden the interpretations of the hadith, and open the gate which has been closed with the interpretation given by the translator. Opening this gate will benefit greatly ahluz zikr because it will allow them to conduct a comprehensive study of Khawarij and their characteristics, short comings in light of Quran. Part Two:This statement of Prophet (sallalahu alayhi was'sallam) needs to be understood in light of fact that in Quran. The organ of understanding, guidance, and organ to receive Quran is heart: “No calamity occurs, but by the permission of Allah, and whosoever believes in Allah, He guides his heart. And Allah is the All-Knower of everything” [Ref: 64:11] “Say: "Whoever is an enemy to Jibril for indeed he has brought it (this Qur'an) down to your heart by Allah's Permission, confirming what came before it, and guidance and glad tidingsfor the believers.” [Ref: 2:97] With these two verses we can understand that Prophet (sallalahu alayhi was'sallam) that heart is the organ which is guided, and Quran was revealed on heart. Therefore when Prophet (sallalahu alayhi was'sallam) statement: "Among the off-spring of this man will be some who will recite the Qur'an but the Qur'an will not reach beyond their throats ...” means that Quran will not reach the hearts of Khawarij but will be prevented from going below their throat: “Among the off-spring of this man will be some who will recite the Qur'an but the Qur'an will not reach [their hearts] but it will not go beyond their throats ...” Why it will not reach their hearts: “They are those upon whose hearts, hearing (ears) and sight (eyes) Allah has set a seal. And they are the heedless!” [Ref: 16: 108] Quran by nature is guidance and when it reaches the heart it guides, purifies but for Khawarij Allah (subhana wa ta'ala) has destined apostasy hence Allah (subhana wa ta'ala) has sealed their hearts, eyes, ears, from receiving the Quran and this sealing of their hearts, eyes, ears is in meaning of: “They have hearts wherewith they understand not, and they have eyes wherewith they see not, and they have ears wherewith they hear not (the truth). They are like cattle, nay even more astray; those! They are the heedless ones.” [Ref: 7:179] “That is because they believed, and then disbelieved; therefore their hearts are sealed, so they understand not.”[Ref: 63:3] - [37] Note in one Hadith Prophet (sallalahu alayhi was'sallam) stated: "… for he has companions (who are apparently so pious that) if anyone ...” From this hadith one can deduce the companions/friends of Dhul Khuwaisira were present with him at the time Prophet (sallalahu alayhi was'sallam) told of him having companions. In the hadith in discussion Prophet (sallalahu alayhi was'sallam) gave the reason to his companions why he didn't allow his killing of Dhul Khuwaisira:"I think was Khalid bin Al-Walid, requested the Prophet to let him chop that man's head off, but he prevented him. When the man left, the Prophet said:Among the off-spring of this man will be some who will recite the Qur'an but the Qur'an will not reach beyond their throats (i.e. they will recite like parrots and will not understand it nor act on it), and they will renegade from the religion as an arrow goes through the game's body. They will kill the Muslims but will not disturb the idolaters.” [Ref: Bukhari, B55 H558] The reason for not allowing the killing of Dhul Khuwaisira is that from off-spring of Dhul Khuwaisira at'Tamimi there will be people who will recite Quran but Quran will not reach beyond their throats meaning it will not reach the heart; the organ associated with understanding in Islam. Only logical way this can be justification for not allowing the killing of Dhul Khuwaisira is if the progeny, the off-spring, the son who would be descendant of Dhul Khuwaisira and ancestor of people mentioned in the hadith was not born yet. And Allah (subhana wa ta'ala) destined him to be fitna in future, and some of his descendants to be cause of fitna if he was killed on the command of Prophet (sallalahu alayhi was'sallam) what was destined for Dhul Khuwaisira would not be fulfilled hence his survival was essential in the scheme of Allah (subhana wa ta'ala). - [38] The phrase: “I have not been commanded to pierce through the hearts of people, nor to split their bellies (insides).” means that Prophet (sallalahu alayhi was'sallam) was not given the permission to penetrate the heart and see with what intentions people act. He was only permitted to judge the people from what they say with their tongues and act with their bodies. And the second part of the statement has three interpretations. If interpreted in the light of speech of Isa (alayhis sallam) recorded in Quran, where Isa (alayhis sallam) declares that he restores the sight of born blind, cure the leprosy, restore the life of dead by Allah's permission: “... and I declare to you what you eat, and what ye store in your houses.” [Ref: 3:49] then the phrase: “I have not been commanded to pierce through … nor to split their bellies (insides).” means; Prophet (sallalahu alayhi was'sallam) was not permitted to look into stomachs of people to find out what they have eat without the permission of Allah (subhana wa ta'ala). And if interpreted in the light of Allah's (subhana wa ta'ala) saying:“Verily, with Allah is knowledge of the Hour. He sends down rain, and knows that which is in the wombs. No soul knows what it will earn tomorrow, and no soul knows in what land it will die. Verily, Allah is Knower, Aware.” [Ref: 31:34] then it means; Prophet (sallalahu alayhi was'sallam) is not permitted to look into wombs women to know what they carry without permission of Allah (subhana wa ta'ala). The third and the finale interpretation is context of Khalid bin Waleed (radiallah ta'ala anh) seeking permission to kill Dhul Khuwaisira: “Khalid b. Walid then said: Messenger of Allah, should I not strike his neck? … Messenger of Allah (may peace be upon him) said: I have not been commanded to pierce through the hearts of people, nor to split their bellies (insides).” [Ref: Muslim, B5, H2319] meaning he has not been commanded to find out what is in the heart of Dhul Khuwaisira for raising his voice against Prophet (sallalahu alayhi was'sallam) or it could mean literally that he has been forbidden to pierce the heart Dhul Khawaisara. And he has not been commanded to order the killing of Dhul Khuwaisira. All the interpretations of the hadith are valid because Prophet (sallalahu alayhi was'sallam) has been blessed with jawami al kalim (i.e. in few words express many meanings). - [39] The death penalty was not inflicted upon Dhul Khuawaisira at'Tamimi because Allah (subhana wa ta'ala) had destined for him to be leader, and creator of great Khariji fitna which has engulfed Ummah since its origin. Had he been killed at that time plan of Allah (subhana wa ta'ala) would have failed. So Messenger (sallalahu alayhi was'sallam) did not permit his killing so his destiny is fulfilled and the rule destined for him is enacted by him. Allah (subhana wa ta'ala) states: “It is not for a believing man or a believing woman, when Allah and His Messenger have decided a matter, that they should [thereafter] have any choice about their affair. And whoever disobeys Allah and His Messenger has certainly strayed into clear error.” [Ref: 33:36] The fate of Dhul Khuwaisira was decided by Prophet (sallalahu alayhi was'sallam) and we the believers can not challenge nor disagree with his decision. But any one who disrespect Prophet (sallalahu alayhi was'sallam) be he Muslim, Jew, Christian, Atheist, Buddhist, Hindu, Sikh, Taoist by accusing him of injustice, cruelty, deception, lying they are to be killed after being found guilty by Shari’a court. They have no shari'i immunity and what ever the destiny Allah (subhana wa ta'ala) has determined for that individual it will be enacted. If Allah (subhana wa ta'ala) willed death of insulter of Prophet (sallalahu alayhi was'sallam) by the Muslims then it will be so, and if Allah (subhana wa ta'ala) destined for insulter long life as well as death by natural cause then nothing will take his life. The important matter is we try him according to the law and implement it if insulter is saved by means out of our control we are free of sin of ignoring rule of Sharia. - [40] Prophet (sallalahu alayhi was'sallam) describing the qualities of people living in the Eastern region of Arabian peninsula stated: "The main source of disbelief is in the East. Pride and arrogance are characteristics of the owners of horses and camels, and those Bedouins who are busy with their camels and pay no attention to Religion; while modesty and gentleness are the characteristics of the owners of sheep." [Ref: Bukhari, B54, H520] in another hadith the uncivil behavior and rudeness is mentioned explicitly: “The belief is among the Yemenites, and the unbelief is towards the East, and tranquility is among those who rear goats and sheep, and pride and simulation is among the uncivil and rude owners of horses and camels.” [Ref: Muslim, B1, H88] The rude, uncivil behavior of camel creditor with Prophet (sallalahu alayhi was'sallam) all points to this man being from tribe of Bani Tamim who were situated in East of Madinah, belonging region of Najd where modern Saudi capital Riyadh is situated. - [41] The companions of Prophet (sallalahu alayhi was'sallam) addressed him with: “Narrated 'Aisha: (the mother of the faithful believers) Al-Harith bin Hisham asked Allah's Apostle "Ya RasoolAllah! (O Messenger Of Allah!) How is the Divine Inspiration revealed to you?" Allah's Apostle replied, "Sometimes it is (revealed) like the ringing of a bell, this form of Inspiration is the hardest of all and then this state passes ...” [Ref: Bukhari, B1, H2] Hadhrat Abu Bakr as'Sadeeq (radi'allah ta'ala anh) stated: “Then Abu Bakr came and uncovered the face of Allah's Apostle, kissed him and said ...” while addressing Prophet (sallalahu alayhi was'sallam): "Let my mother and father be sacrificed for you. You are good in life and in death.” [Ref: Bukhari, B57, H19] “... the Prophet said, "Every Muslim has to give in charity." The people asked, "Ya Nabi'ullah! (O Prophet Of Allah!) If someone has nothing to give, what will he do?" He said, "He should work with his hands and benefit himself and also give in charity (from what he earns)." The people further asked, "If he cannot find even that?" [Ref: Bukhari, B24, H524] Apart from this Allah (subhana wa ta'ala) in Quran addresses Prophet (sallalahu alayhi was'sallam) with: “Ya ayuhal muzammil!” [Ref: 73:1] “Ya ayuhal mudassir!” [Ref: 74:1] Allah (subhana wa ta'ala) does not address Prophet (sallalahu alayhi was'sallam) with his name but rather calls him with beautiful titles and the companions of Prophet (sallalahu alayhi was'sallam) never used his name without prefixing a title to address Prophet (sallalahu alayhi was'sallam).

- [24] She accused beloved Prophet (sallalahu alayhi was'sallam) of writing defamatory poem about her, she said: “[...] `O Abu Bakr! Verily, I have been informed that your friend is making defamatory poetry about me.' [...]” [Ref: Tafsir Ibn Kathir] It is also recorded that she use to fling cactus and thorns in path of beloved Prophet (sallalahu alayhi was'sallam): “... and this was Umm Jamīl — the carrier (read hammālatu or hammālata) of firewood, cactus and thorns which she used to fling into the path of the Prophet (s).” [Ref: Tafsir Al Jalalayn, Verse 4] Tafsir Ibn Abbas (radiallah ta'ala anh) has fallowing on same verse: ”And his wife) Umm Jamilah Bint Harth Ibn Umayyah with him, (the wood carrier) the talebearer who used to go between the Muslims and disbelievers and spread lies among them about each other; it is also said that she used to throw thorns in the way of the mosque whenever she saw the Prophet (pbuh) heading that way.” - [25] Allah's Sunnah is that He does not mention names or relatives when informing of punishment because these specifics details close the door of forgiveness for these people or restricts the meaning of verse according to the specific detail. A example Allah (subhana wa ta'ala) does not say; 'Arab Mushriks will be in hell.' but instead has stated in general terms that Mushrikeen will be in hell. Therefore it was unusual of Allah (subhana wa ta'ala) to mentioned the name Abi Lahab and his wife and promise them punishment in hell, which virtually sealed their fate. This chapter of Quran informed them as well as the believers; they will not repent from their polytheistic creed because Allah (subhana wa ta'ala) wishes it to be so. Had the verse not been revealed there was still a chance of their conversion, repentance from polytheistic path but Allah (subhana wa ta'ala) sealed their fate with this chapter, removing from them any chance of repentance. Of the future events what Allah (subhana wa ta'ala) has declared in the Quran will come to pass as Allah (subhana wa ta'ala) has revealed and there will be no change in his promise of punishment or promise of reward. - [26] This questioning of Hadhrat Umar (radiallah ta'ala anh) was not because he doubted the Prophet-hood of Prophet (sallalahu alayhi was'sallam), but this questioning was to establish a point; you are indeed a true Prophet, and our cause of Islam is just where as cause of Mushrikeen is unjust. Therefore why should we compromise on our intentions of performing Hajj with which we have set out with and allow favorable conditions to Mushrikeen of Makkah which prevent us from performing Hajj. - [27] This reveals that he did not want Prophet (sallalahu alayhi was'sallam) to compromise on issue of religion (i.e. performing of Hajj) because Prophet (sallalahu alayhi was'sallam) stated that Muslims will perform Tawaf around Kabah at Makkah. But when the conditions of peace treaty were written, one of the conditions was that Muslims will not be allowed to enter Makkah this time around but will be allowed to return next year to fulfill their religious obligations. - [28] The treaty at Hudaibiyah was signal of victory of Muslims over the Mushrikeen which was to come in future: “Verily We have granted thee a manifest victory.” [Ref: 48:1] And this is what the Tafsir al Jalalayn has on this verse: “Verily We have given you, We have ordained [for you] the conquest (fath) of Mecca, and other places in the future by force, as a result of your struggle, a clear victory, [one that is] plain and manifest” - [29] “And it is He Who has restrained their hands from you and your hands from them in the midst of Makkah, after that He gave you the victory over them. And Allah sees well all that ye do.” [Ref: 48:24] and in another verse: “Truly did Allah fulfill the vision for His Messenger. ye shall enter the Sacred Mosque, if Allah wills, with minds secure, heads shaved, hair cut short, and without fear. For He knew what ye knew not, and He granted, besides this, a speedy victory.” [Ref: 48:27] - [30] The implications of his question is that you informed us of that we will perform Tawaf around the Kabah. And in the context of the treaty, it would mean; O Prophet of Allah (subhana wa ta'ala) we have traveled from Madinah to perform Tawaf around Kabah but with the conditions of this peace treaty you will be unable to perform a Tawaf. - [31] Prophet (sallalahu alayhi was'sallam) did not explicitly state that Muslims will perform Tawaf on this journey. Just as he did not explicitly state that Muslims will perform tawaf of Kabah next year: “So you will visit it and perform Tawaf around it.'' and this is related to Prophet's (sallalahu alayhi was'sallam) ability of jawami al kalim (shortest expression bearing widest meaning): “... Allah’s Apostle (sallalahu alayhi was'sallam) said, “I have been sent with ‘Jawami-al-Kalim ‘ (the shortest expression with the widest meaning) and have been made victorious with awe ...” [Ref: Bukhari, B92, H378] His statements therefore can be interpreted differently as Prophet (sallalahu alayhi was'sallam) demonstrated by asking Hadhrat Umar (radiallah ta'ala anh): ''Yes, but did I tell you that we would visit the Ka'ba this year?'' - [32] Dhul Khuwaisara at'Tamimi belonged to the tribe of Bani Tamim: While the Prophet was distributing (war booty etc.) one day, dhul khawaisira, a man from the tribe of Bani Tamim, said, ...” [Ref: Bukhari, B73, H184] and this tribe along with other tribes was situated in the direction of East of Madinah, in the surrounding region of Saudi Capital Riyadh. Prophet (sallalahu alayhi was'sallam) declared the rude manners of people living in the direction of East: "From this side from the east, afflictions will appear. Rudeness and lack of mercy are characteristics of the rural Bedouins who are busy with their camels and cows (and pay no attention to religion). Such are the tribes of Rabi'a and Mudar." [Ref: Bukhari, B56, H702] another hadith describes the tribes of East: “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, people of the tents, and ...” [Ref: Muslim, B1, H87] Prophet (sallalahu alayhi was'sallam) pointed out two tribes out of many as an example to indicate the region he is talking about. Note Rabia, Mudar are offshoot of Bani Tamim to and Dhul Khuwaisira at'Tamimi an'Najdi belonged to these rude, harsh, uncivil people. - [33] Prophet (sallalahu alayhi was'sallam) can not act unjustly because Allah (subhana wa ta'ala) has stated: “It is not [attributable] to any prophet that he would act unfaithfully [in regard to war booty]. And whoever betrays, [taking unlawfully], will come with what he took on the Day of Resurrection. Then will every soul be [fully] compensated for what it earned, and they will not be wronged.” [Ref: 3:161] The hadith reveals why the verse was revealed: “Narrated Abdullah ibn Abbas: The verse "And no Prophet could (ever) be false to his trust ..." was revealed about a red velvet. When it was found missing on the day of Badr, some people said; Perhaps the Apostle of Allah (peace_be_upon_him) has taken it. So Allah, the Exalted, sent down "And no prophet could (ever) be false to his trust" to the end of the verse.” [Ref: Abu Dawood, B30, H3960] The hadith makes it clear that Prophet (sallalahu alayhi was'sallam) could not be false to what he was entrusted with. He does nothing out of his own will but only what Allah (subhana wa ta'ala) wills and as Allah (subhana wa ta'ala) willed he distributed the war booty sent to him by Hadhrat Ali (radi'allah ta'ala anh). - [34] Exactly what Dhul Khuwaisira said in his out burst against Prophet (sallalahu alayhi was'sallam) is unclear. A educated assumption using all the available versions is that he may have said: “O Muhammad, Allah's apostle act justly and fear Allah!” which the witnesses are reporting in bits and in their own words. Regardless of what his exact words were the point the hadith makes is that it was enough to enrage the companions enough to seek from Prophet (sallalahu alayhi was'sallam) permission to kill Dhul Khuwaisira. Even if it was assumed that only one version of the hadith was authentic even then its absolutely certain all versions of the wording of hadith denote disrespect of Prophet (sallalahu alayhi was'sallam). - [35] Dhul Khuwaisira had Khariji companions in the time of Prophet (sallalahu alayhi was'sallam) and these apostates had a very self righteous attitude which is apparent from what Dhul Khuwaisira uttered against Prophet (sallalahu alayhi was'sallam). And assumption is that Prophet (sallalahu alayhi was'sallam) knew that if Dhul Khuwaisira at'Tamimi is killed his companions might rise in rebellion against Prophet (sallalahu alayhi was'sallam) due to their tendency to rebel against rulers who they perceived to be unjust. And Dhul Khuwaisira at'Tamimi accused Prophet (sallalahu alayhi was'sallam) of being unjust while distributing gold alloy sent by Hadhrat Ali (radiallah ta'ala anh) from Yemen. So the chance of Khariji rebellion against Prophet (sallalahu alayhi was'sallam) was very real and in the battle many hypocrite supporters of Dhul Khuwaisira would have died. Therefore Prophet (sallalahu alayhi was'sallam) did not want the kuffar to accuse Prophet (sallalahu alayhi was'sallam) of killing a Muslims: “May there be protection of Allah! People would say that I kill my companions.” [Ref: Muslim, B5, H2316] Also their rebellion; rising against Prophet (sallalahu alayhi was'sallam) would have sealed their fate as apostates with no chance of forgiveness in hereafter and our beloved Prophet (sallalahu alayhi was'sallam) is Prophet of mercy, compassion, forgiveness. Prophet (sallalahu alayhi was'sallam) informed the companions of Khariji's who are outwardly very pious. In order to inform the companions that in zeal of adhering to amr bil maroof and forbidding munkir Khariji's may rebel against Prophet (sallalahu alayhi was'sallam). As the history records Khariji's rebelled against the third Khalifah Hadhrat Uthman (radiallah ta'ala anh) and martyred him in his house while reciting Quran on the pretext of him being unjust ruler. They also rebelled against Hadhrat Ali's rule with the belief that the fourth Khalifah Hadhrat Ali (radiallah ta'ala anh) became Mushrik for allowing arbitration between himself and Hadhrat Amir Muawiyah (radiallah ta'ala anh) and attacked towns and cities which had swore allegiance to the central Khilafah Hadhrat Ali (radiallah ta'ala anh). As a result of their rebellion their military capability was destroyed in battle of Nahrawan and Dhul Khuwaisira was killed fighting against Hadhrat Ali (radiallah ta'ala anh).

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Also the Wahhabis allege that Sunni's exaggerate in praising Prophet (sallalahu alayhi was'sallam) as the Christians exaggerated in praise of Prophet Isa (alayhis sallam). The implication of the second charge is that our 'exaggeration' has reached to the level where we take Prophet (sallalahu alayhi was'sallam) as a god, and that we worship him as Christians took Jesus as god and worship him. Part Two: The two quoted Wahhabis make takfir of Muslims because they believe Prophet (sallalahu alayhi was'sallam) is being worshiped with words such as; 'Ya RasoolAllah (sallalahu alayhi was'sallam) help!'. Also the fallowing words if uttered with intention of seeking aid from Prophet (sallalahu alayhi was'sallam) they are also worship according to Ibn Uthaymeen:'Ya RasoolAllah (sallalahu alayhi was'sallam)!' Now if one considers the Wahhabidefinition of idol; a statue made from wood, or carved from stone, or made with gold, silver, or made from anything else or a image, and anything else that is worshiped instead of Allah (subhana wa ta'ala) is idol. Couple it with accusation of Wahhabis; Sunni's worship Prophet (sallalahu alayhi was'sallam), or some accuse; Sunni's of worship the grave of Prophet (sallalahu alayhi was'sallam). Then the logical deduction would be that Prophet (sallalahu alayhi was'sallam) is an idol-god and in case of second accusation grave of Prophet (sallalahu alayhi was'sallam) an idol-god according to Wahhabi'sm. Part Three: As far as now I have not read in Wahhabi literature Prophet (sallalahu alayhi was'sallam) being a idol or his grave being idol. On many forums I have read Wahhabis declaring graves of Awliyah-Allah to be idols because in methodology of Wahhabiyyah they are being worshiped: “Allaah has stated in His Holy Book and on the lips of His Messenger (peace and blessings of Allaah be upon him) that worship is the right of Allaah alone and no one else has any share of it, and that du’aa’ is a kind of worship, so if a person says in any place on earth, Ya Rasool-Allaah, Ya Nabi Allaah or Ya Muhammad, help me, or save me, or support me, or heal me, or support your ummah, or heal the sick Muslims, and guide their misguided ones and so on, then he is making him a partner with Allaah in worship.The same applies to those who do the same thing with regard to other Prophets, angels, Awliya’ (“saints), jinn, idols or any other created beings, because Allaah says (interpretation of the meaning): ...” [Ref: Majmoo’ Fataawa al-Shaykh Ibn Baaz, Vol 2, Page 453] hence they declared them idols. But they refrain from saying this about Prophet (sallalahu alayhi was'sallam) for the reason that there is evidence Prophet (sallalahu alayhi was'sallam) made dua for his grave to be protected from being made into idol: “... the Messenger of Allah (may Allah bless him and grant him peace) said: "O Allah! Do not make my grave an idol that is worshiped. The anger on those who took the graves of their Prophets as places of prostration was terrible." [Ref: B9, Hadith 9.24.88] So even though Wahhabis affirm the worship of Prophet (sallalahu alayhi was'sallam) is taking place and was taking place prior advent of Wahhabi'ism they refrain from directly saying he has become a idol after death which is being worshiped. What the Wahhabis actually believe was deduced from their principle methodology. Until a explicit confirmation of what is derived with their principles is not found in books of their scholars they can not be charged justly with with believing Prophet (sallalahu alayhi was'sallam) is an idol as well as his grave. Part Four: Continuing with main objective; Allah (subhana wa ta'ala) adressing Prophet (sallalahu alayhi was'sallam) stated: “O you wrapped in garments. Arise and warn. And glorify your Lord. And [keep] your clothing purified. And avoid defilement.” [Ref: 74:1-5] Prophet (sallalahu alayhi was'sallam) explained that the word ar'rujz in this verse means idols: “... the Messenger of Allah (may peace be upon him) told ... the Blessed and Most Exalted Allah sent down:" You who are shrouded, arise and deliver warning, your Lord magnify, your clothes cleanse, and defilement shun," and rujz (i.e. defilement) means idols; and then the revelation was followed continuously.” [Ref: Muslim, B1, H304] in another hadith: “Abu sallama said: Defilement means idols. After this the revelation was speeded up and followed rapidly.” [Ref: Muslim, B1, H305] Idols which the Mushrikeen worship have been termed in Quran as defilement, filth, and abomination. And to argue Prophet (sallalahu alayhi was'sallam) is being worshiped is to argue for Prophet (sallalahu alayhi was'sallam) is being worshipped as idol-god, or to argue his grave is being worshiped, is arguing to establish that grave of Prophet (sallalahu alayhi was'sallam) is grave of idol-god. And to argue for any of the two positions to is arguing to establish that Prophet (sallalahu alayhi was'sallam) as well as his heavenly resting place is defilement. To declare Prophet (sallalahu alayhi was'sallam) has a idol is disrespecful enough to warrant apostacy but with idols being declared as ar'rujz, defilement, filth, it becomes even more disrespecful. - [21] Even though no words which denote comparison, likeness are used in such list yet there is implied tashbih (i.e. implied likeness) which the reader or listener may infer because of the context due to his/her educational back ground or due to personnel sensibilities and sensitivities which others may not comprehend or understand. - [22] Ashraf Ali Thanvi wrote about Prophet's (sallalahu alayhi was'sallam) knowledge of ghayb with fallowing words: “... then if on the holy being (i.e. Prophet sallalahu alayhi was'sallam) knowledge of the unseen is attributed; if according to Zaid is correct then this inquiry is to be made; does this unseen refer to partial unseen or absolute unseen. If partial knowledge of unseen are meant then what is *unique about Hadhoor (i.e. Prophet sallalahu alayhi was'sallam) like such knowledge of unseen is possessed by Zaid, Umar; in fact every child, lunatics, and all animals as well as quadrupeds.” [by: Ashraf Ali Thanvi, book: Hifz ul Iman, p13, publishers: Qadeemi Kutub Khana, Translated From Urdu.] Translated word *unique in original is takhsees whose dictionary meaning is specific, but implied meaning in this sentence is unique. Even with dictionary meaning the statement would read: “If partial knowledge of unseen are meant then [why] is [one so] *specific about Hadhoor (i.e. Prophet sallalahu alayhi was'sallam) like such knowledge of unseen is possessed by Zaid, Umar; in fact every child, lunatics, and all animals as well as quadrupeds.” In both cases the author is arguing that possessing knowledge of unseen is not uniqueness of Prophet (sallalahu alayhi was'sallam) but there are lunatics, animals, every Tom, Dick and Harry and infants possess such knowledge of ghayb. There is clear tashbih of Prophet's (sallalahu alayhi was'sallam) ghayb knowledge with animals, children, lunatics, animals quadrupeds. Implying there is no superiority of a Prophet over animals, children, lunatics, in issue of knowing, possessing knowledge of unseen. In the hadith of Hadhrat Aysha (radiallah ta'ala anha) honorable, pious, people are mentioned along side the unclean animals. And in the statement of Ashraf Ali Thanvi he compared Prophet's knowledge with insignificant's and Deobandi's contend Prophet's knowledge isn't being compared to the mentioned. For sake of argument even if the language used did not denote comparison;Thanvi was blessed with two eyes so is a pig, two ears so is a pig, a mouth so is a pig, a brain so is a pig. Now a discerning individual will realize why Thanvi is said to possess same organs as a pig, and if you haven't figured it out yet, it's to insult him. Just by establishing something commonality between Thanvi and a pig it can be seen that one can insult without using language of comparison. The act of establishing similar knowledge of ghayb for Prophet (sallalahu alayhi was'sallam) and for every commoner, animal, lunatics, children, insects, even then it is disrespectful. Just like Hadhrat Aysha's (radiallah ta'ala anha) scenario where women, dog, donkey were stated to invalidate the prayers if they walk in front of person performing the prayers and in Thanvi's statement same knowledge is being established for commoners, children, lunatics, animals, insects which he establishes for Prophet (sallalahu alayhi was'sallam). In case of Ashraf Ali Thanvi even though a part of statement can be justified with plausible taweel in light of Qur'an and Sunnah but the language is so clearly indicating disrespect that a taweel would be unacceptable to ahlul ilm. Statement in Hifzul Iman has acceptable and unacceptable meaning and likes of such statements Allah (subhana wa ta'ala) has prohibited with: “... la taqulu ra'ina ...” and instructed clear unambiguous language with: “... wa qulu undhurna ...”. - [23] It is said that Abi Lahb pointed with his hands at Prophet (sallalahu alayhi was'sallam) and said: “May your hands Perish this day. Is it for this purpose you have gathered us?" [Ref: Bukhari, B60, H293] so in response to his pointing disrespectfully and cursing Prophet (sallalahu alayhi was'sallam) Allah (subhana wa ta'ala) said: “May the hands of Abu Lahab be ruined, and ruined is he.” The verse could also mean: “May the being of Abi Lahb be ruined and ruined he is.” because the words hands can mean self, being, dhaat as it is stated in: “And spend of your substance in the cause of Allah, and make not your own hands contribute to (your) destruction; ...” [Ref: 2:195] meaning make not your own self contribute to your own destruction. Note, its not only the hands which contribute to ones destruction, rather entire body is involved in it (i.e. eyes see wrong, tongue speaks wrong, hands do wrong, ears hear wrong, feet walk toward wrong, etc) therefore the verse is metaphorical expression meaning self, being, dhaat: “And spend in the way of God, in obedience to Him, in holy struggle and the like; and cast not your own hands, yourselves (the bā’ of bi-aydīkum ‘with your hands’ is extra) into destruction, by withholding funds needed for the struggle or abandoning it altogether, because this will give your enemy the advantage over you; but be virtuous, by spending etc.; God loves the virtuous, that is, He rewards them. [Ref: Tafsir Al Jalalayn]

- [16] The Jews maligned Allah (subhana wa ta'ala) by saying: “The Jews say: "Allah's hand is tied up." Be their hands tied up and be they accursed for the (blasphemy) they utter. Nay, both His hands are widely outstretched: He giveth and spendeth (of His bounty) as He pleaseth. But ...” [Ref: 5:64] A group of Jews and Christians believe maligned Allah (subhana wa ta'ala) by saying Isa (alayhis salam) and Uzair is son of Allah (subhana wa ta'ala): “The Jews say, "Ezra is the son of Allah "; and the Christians say, "The Messiah is the son of Allah." That is their statement from their mouths; they imitate the saying of those who disbelieved [before them]. May Allah destroy them; how are they deluded?” [Ref: 9:30] And the manner in which Prophet (sallalahu alayhi was'sallam) was maligned some of insults of kuffar are quoted by Allah (subhana wa ta'ala): “But they say, "[The revelation is but] a mixture of false dreams; rather, he has invented it; rather, he is a poet. So let him bring us a sign just as the previous [messengers] were sent [with miracles].” [Ref: 21:5] “And were saying, "Are we to leave our gods for a mad poet?" [Ref: 37:36] In a verse Allah (subhana wa ta'ala) informs Prophet (sallalahu alayhi was'sallam): “And even if We had sent down to you, [O Muhammad] a written scripture on a page and they touched it with their hands, the disbelievers would say, "This is not but obvious magic." [Ref: 6:7] and the Mushrikeen did indeed say: “And they say, "This is not except a lie invented." And those who disbelieve say of the truth when it has come to them, "This is not but obvious magic." [Ref: 34:43] The next logical step of their transgression was to accuse Prophet (sallalahu alayhi was'sallam) of being sorcerer: “Have the people been amazed that We revealed [revelation] to a man from among them, [saying], "Warn mankind and give good tidings to those who believe that they will have a [firm] precedence of honor with their Lord"? [but] the disbelievers say, "Indeed, this is an obvious enchanter." [Ref: 10:2] and they even transgressed further: “And they wonder that there has come to them a Warner from among themselves. And the disbelievers say, "This is a enchanter and a liar.” [Ref: 38:4] The Mushrikeen of Makkah in reaction to revelation of Quran said: “And those who disbelieve say, "This [Qur'an] is not except a falsehood he forged, and another people assisted him in it." But they have committed an injustice and a lie.” [Ref: 25:4] “... "It is only a human being who teaches the Prophet." The tongue of the one they refer to is foreign, and this Qur'an is [in] a clear Arabic language.” [Ref: 16:103] They said this to discredit and malign the truthful, honest character of Prophet (sallalahu alayhi was'sallam) by saying: “... "You, [O Muhammad], are but an forgerer [of lies]." But most of them do not know.” [Ref: 16:101] In summary, to malign Prophet (sallalahu alayhi was'sallam) the kuffar accused Prophet (sallalahu alayhi was'sallam) of being a liar, enchanter, forgerer, to defame him and discredit his character. But the most devastating slander which they could against the noble character of Prophet (sallalahu alayhi was'sallam) was: “The (people) said: "You are nothing but human like ourselves; and ar'Rahman (i.e. Most Gracious) sends no sort of revelation: ye do nothing but lie.” [Ref: 36:15] By their saying that Prophet (sallalahu aalyhi was'sallam) was a man like them they affirmed that he lied, he was enchanter like the Kahin, and sorcerer like the Sahir, above all he possessed dishonorable qualities which the Arabs possessed. - [17] The kuffar mocked Prophet (sallalahu alayhi was'sallam) with malignant intentions and Allah (subhana wa ta'ala) quotes them: “When they see you then, deem you nothing but as a joker (and in mockery they say): "Is this the one whom Allah has sent as an apostle?" [Ref: 25:41] and to comfort Prophet (sallalahu alayhi was'sallam) Allah (subhana wa ta'ala) informs him of reception earlier Prophets received: “But never came an apostle to them but they mocked him.” [Ref: 15:11] “Ah! Alas for (My) Servants! There comes not an apostle to them but they mock him!” [Ref: 36:30] Then tells him that those who mocked the Prophets were punished by Allah (subhana wa ta'ala) with the same they mocked: “Mocked were (many) apostles before thee; but their scoffers were hemmed in by the thing that they mocked.” [Ref: 6:10] “Mocked were (many) apostles before thee: but I granted respite to the unbelievers, and finally I punished them: Then how (terrible) was my requital!” [Ref: 13:32] Further Allah (subhana wa ta'ala) informs those who mockingly maligned Prophet (sallalahu alayhi was'sallam) that for them there will be punishment in this world and in hereafter: “Indeed, those who malign Allah and His Messenger - Allah has cursed them in this world and the Hereafter and prepared for them a humiliating punishment.” [Ref: 33:57] - [18] References in order of quotation from Sahih of Imam Bukhari; “Narrated 'Aisha: Do you make us (women) equal to dogs and donkeys? While I used to lie in my bed, the Prophet would come and pray facing the middle of the bed. I used to consider it not good to stand in front of him in his prayers. So I used to slip away slowly and quietly from the foot of the bed till I got out of my guilt.” [Ref: B9 H486] “Narrated 'Aisha: The things which annual prayer were mentioned before me (and those were): a dog, a donkey and a woman. I said, "You have compared us (women) to donkeys and dogs. By Allah! I saw the Prophet praying while I used to lie in (my) bed between him and the Qibla. Whenever I was in need of something, I disliked to sit and trouble the Prophet. So, I would slip away by the side of his feet." [Ref: B9, H493] “Narrated 'Aisha: It is not good that you people have made us (women) equal to dogs and donkeys. No doubt I saw Allah's Apostle praying while I used to lie between him and the Qibla and when he wanted to prostrate, he pushed my legs and I withdrew them.”[Ref: B9, H498] - [19] Wahhabis misconstrue verses which were revealed about idol-gods of Mushrikeen and about Mushrikeen and apply them to Prophets, Awliyah-Allah and Muslims in general. As a thumb rule, they would misconstrue verses which are addressing mindu'nillah (i.e. against-Allah, instead of Allah or besides-Allah) meaning idol-gods. Based on historical context of revelation of verses of Quran, it can be logically deduced; this word is used for idol-gods, and gods of Mushrikeen. Let me illustrate this point, where the translation of min'doon'nillah is against-Allah; one can logically deduce that historically the those who were raised against Allah (subhana wa ta'ala) by Mushrikeen were idol-gods and gods. And where the word's meaning is instead-of-Allah there it can be deduced from the context of the verse that Mushrikeen took their idol-gods as objects of worship instead of Allah (subhana wa ta'ala). - [20] Part One: The Wahhabis accuse Muslims of committing Shirk on the basis that Muslims are worshiping Prophet Muhammed (sallalahu alayhi was'sallam) by uttering words of 'dua' such as: 'Ya RasoolAllah (sallalahu alayhi was'sallam) help!' or 'Ya Muhammad (sallalahu alayhi was'sallam) help!' Wahhabi scholar Ibn Baaz states: “Allaah has stated in His Holy Book and on the lips of His Messenger (peace and blessings of Allaah be upon him) that worship is the right of Allaah alone and no one else has any share of it, and that du’aa’ is a kind of worship, so if a person says in any place on earth, Ya Rasool-Allaah, Ya Nabi Allaah or Ya Muhammad, help me, or save me, or support me, or heal me, or support your ummah, or heal the sick Muslims, and guide their misguided ones and so on, then he is making him a partner with Allaah in worship. The same applies to those who do the same thing with regard to other Prophets, angels, awliya’ (“saints), jinn, idols or any other created beings, because Allaah says (interpretation of the meaning): ...” [Ref: Majmoo’ Fataawa al-Shaykh Ibn Baaz, Vol 2, Page 453] and another prominent Wahhabi scholar Ibn Uthaymeen wrote: “Some people at times of hardship say Ya Muhammad or Ya ‘Ali or Ya Jilaani. What is the ruling on that? He replied: If the intention is to call upon them and seek their help, then the person is a mushrik in the sense of major shirk that puts one beyond the pale of Islam, and he must repent to Allaah and call upon Allaah alone, as Allaah says (interpretation of the meaning): ...” [Ref: Fataawa al-Shaykh Ibn ‘Uthaymeen, Vol 2, Page 133]

- [12] Prophet Musa (alayhis salam) due to his modesty, shyness bathed in private. A man from Bani Israel alleged: “He covers his body in this way only because of some defect in his skin, either leprosy or scrotal hernia, or he has some other defect.” and Prophet Musa (alayhis salam) was hurt. Therefore Allah (subhana wa ta'ala) wished to defend him against this false charge: “... so one day while Moses was in seclusion, he took off his clothes and put them on a Stone and started taking a bath. When he had finished the bath, he moved towards his clothes so as to take them, but the Stone took his clothes and fled; ...” [Ref: Bukhari, B55, H616] Prophet Musa (alayhis salam) chases after the stone until he is seen by men from Bani Israel and it becomes apparent to them that he is clear of defects attributed to him. - [13] After the battle of Hunain Prophet (sallalahu alayhi was'sallam) distributed the spoils of war amongst the elites of Arabs. A man from Ansar said: "By Allah, in this division the pleasure of Allah has not been intended." [Re: Bukhari, B73, H122] and a version detailing the incident records the fallowing words: “By Allah, neither justice has been done In this distribution (of spoils), nor has the pleasure of Allah been sought in it.” [Ref: Muslim, 5, H2314] When the news of what was said reached Prophet (sallalahu alayhi was'sallam) he was angered and said: “May Allah have mercy upon Moses; he was tormented more than this, but he showed patience.” [Ref: Muslim, 5, H2314] "Moses was harmed with more than this, yet he remained patient." [Re: Bukhari, B73, H122] In this context Allah (subhana wa ta'ala) revealed the verse: “O you who have believed, be not like those who maligned Moses; then Allah cleared him of what they said. And he in the sight of Allah was distinguished.” [Ref: 33:69] prohibiting the companions of Prophet (sallalahu alayhi was'sallam) to find faults in Prophet (sallalahu alayhi was'sallam). - [14] Part One: Allah (subhana wa ta'ala) states: "But no, by your Lord They can have No faith Until they make you judge In all disputes between them." [Ref: 4.65] This verse was revealed about Abdullah bin Zubair's (radiallah ta'ala anh) water dispute with a man of Ansar and as a result both of them argued in presence of Prophet (sallalahu alayhi was'sallam). Prophet (sallalahu alayhi was'sallam) judged that Abdullah bin Zubair (radiallah ta'ala anh) should irrigate his land and let the excess water flow into adjoining land so Ansari can irrigate his land. The ansari disliked this judgment and in anger remarked: "Is it because he (i.e. Zubair) is your aunt's son?” [Ref: Bukhari, B40, H548] This angered Prophet (sallalahu alayhi was'sallam) so much that color of his face changed. After which Prophet (sallalahu alayhi was'sallam) allowed Abdullah bin Zubair (radi'allah ta'ala anh) to exercise his full right by holding the water high has ankles. Note the first judgment was better for the Ansar but his anger got better of him and Prophet (sallalahu alayhi was'sallam) revoked his first judgment then gave full right of water to Abdullah bin Zubair (radi'allah ta'ala anh) by allowing him to hold water in his land until its ankles high. Another reason for revelation of the verse is that a hypocrite did not approve of the judgment given in dispute because it favored his adversary. So they went to Hadhrat Abu Bakr (radiallah ta'ala anh) and he gave the same verdict as Prophet (sallalahu alayhi was'sallam). Even this did not satisfy the hypocrite so he decided to visit Umar (radiallah ta'ala anh) and upon meeting him he narrated to Umar (radiallah ta'ala anh) about decision of Prophet (sallalahu alayhi was'sallam) . Hearing the detail Umar (radiallah ta'ala) asked the second man and he confirmed the account narrated to him. So he instructed the hypocrite to wait. He went inside the room and emerged with his sword, then killed the hypocrite. [Ref: Tafsir Ibn Kathir, 4:65] - [15] Part One: In a hadith it is recorded that Prophet (sallalahu alayhi was'sallam) was riding on the donkey with intention to meet Abdullah bin Ubai accompanied by his companions. When Prophet (sallalahu alayhi was'sallam) reached the destination Abdullah bin Ubai said: “Keep away from me! By Allah, the bad smell of your Donkey has harmed me.” [Ref: Bukhari, B49, H856] in Muslim's version of hadith the words are: “Do not come near me. By Allah, the obnoxious smell of your Donkey has offended me.” [Ref: Muslim, B19, H4433] In response to Abdullah bin Ubai's disrespectful statement a companion retaliated: "By Allah! The smell of the Donkey of Allah's Apostle is better than your smell." [Ref: Bukhari, B49, H856] Abdullah bin Ubai did not find the fault in the donkey but fault in the one riding the donkey and those who accompanied him. Note when one finds fault in plan and design of a architect, or finds fault in a building, or states building is poorly constructed, or states the building lacks beauty, in reality/indirectly one is finding fault in qualities, ability, skill, of architect and the workers who took part in the construction of the building. Similarly the statement of Abdullah bin Ubai was insinuating; he has more refined qualities and he is more of a nobleman then Prophet (sallalahu alayhi was'sallam). Even the companion understood that the statement of Abdullah bin Ubai was directed at Prophet (sallalahu alayhi was'sallam) as a insult. Hence he considered it appropriate to retaliate by targeting Abdullah bin Ubai directly, which angered the hypocrites, as a result fight broke out between companions and hypocrites: “On that a man from 'Abdullah's tribe got angry for 'Abdullah's sake, and the two men abused each other which caused the friends of the two men to get angry, and the two groups started fighting with sticks, shoes and hands.” [Ref: Bukhari, B49, H856] Based on the discussion the conclusion is if someone was to revile, or was to speak ill of the his blessed personnel belongings, clothes, shoes, staff, animals, or place of residence or anything which has been in contact with Prophet (sallalahu alayhi was'sallam) it would be considered as a attack on the noble Prophet (sallalahu alayhi was'sallam). Part Two: No smell emanated from the donkey of Prophet (sallalahu alayhi was'sallam). Prophet (sallalahu alayhi was'sallam) was very meticulous about foul odors emanating from food or clothes: “Narrated Aisha, Ummul Mu'minin: I made a black cloak for the Prophet (peace_be_upon_him) and he put it on; but when he sweated in it and noticed the odor of the wool, he threw it away. The narrator said: I think he said: He liked good smell.” [Ref: Abu Dawood, B32, H4063] and if the donkey had any foul odor emanating from it Prophet (sallalahu alayhi was'sallam) would not have rode on it because he liked good smells.

Footnotes: - [1] In Hebrew verb ra'ah means to tend a flock of sheep, noun ro'eh. Ro'i in Hebrew and in Arabic ra'i, means shepherd therefore in both languages ro'ehna or ra'eena would mean 'our sheperd'. Arab as well as in culture of subcontinent addressing someone as a shepherd or describing someone as one who tends a flock of sheep is used to defame or belittle someone. In derogatory terms 'Shepherd!' is commonly used in meaning of illiterate, backward, uncivil, and because the intention of the Jews was to insult, disrespect; the usage of ro'ina is understood in meaning of illiterate, backward, uncivil. - [2] ”Then Allah mentions His prohibition to the believers not to use the same vocabulary used by the Jews, saying: [O ye who believe] in Muhammad and the Qur'an, (say not) to Muhammad: ['raina' (i.e. listen to us)] lend us your ear [but say 'undhurna' (i.e. look upon us)] look at us and hear us, and it is for this reason that Allah forbade the believers to use the Jews' vocabulary [and be ye listeners] to what you have been commanded to do and obey. [For disbelievers] for the Jews [is a painful doom] which will extend to their hearts.” [Ref: Tafsir Ibn Abbas] “O you who believe, do not say, to the Prophet (s), ‘Observe us’, (rā‘inā is an imperative form from murā‘āt) which they used to say to him, and this was a derogatory term in Hebrew, derived from the noun al-ru‘ūna [‘thoughtlessness’]. They found this very amusing and used to address the Prophet (s) in this way, and so the believers were forbidden to use it; but say, instead, ‘Regard us’, that is, look at us, and give ear, to what you are commanded and be prepared to accept it; and for disbelievers awaits a painful chastisement, that is, the Fire.” [Ref: Tafsir Al Jalalayn] - [3] “Aur kehtay hen, ham nay suna aur na mana. Aur sun'yeh, aap suna'hay na jaen.” [Ref: Urdu, Kunz ul Iman] “Some, group, from among the Jews distort, alter, the words, that God revealed in the Torah pertaining to the descriptions of Muhammad (s), from their contexts, those [contexts] in which they were placed, and they say, to the Prophet (s), when he commands them something, ‘We have heard, your words, and we disobey, your command; and hear as one who does not hear’ (wa’sma‘ ghayr musma‘in is a circumstantial qualifier, functioning as an invocation, in other words, ‘And may you not hear!’) and, they say to him, ‘Mind us’ (rā‘inā), [a term] with which it had been forbidden to address him, being a curse word in their language; twisting, distorting, with their tongues and slandering, defaming, religion, Islam. If they had said, …” [Ref: Tafsir Al Jalalayn] - [4] Allah (subhana wa ta'ala) states deliberately distoring the pronunciation raa'ina to ra'eena while addressing Prophet (sallalahu alayhi was'sallam) is a ta'an on religion: : “... and they say “Raa'ina” distorting it with their tongues and in order to slander religion; ...”This indicates that Prophet (sallalahu alayhi was'sallam) is deen of Islam therefore slandering of Prophet (sallalahu alayhi was'sallam) is slandering of religion of Islam. To illustrate my point logically one says: 'Ali saw what was happening on the street.' Here seeing of the eye is said to be seeing of Ali because eye is part of Ali [but not Ali] and seeing is attribute of eye. In similar sense Allah (subhana wa ta'ala) equated disrespect of Prophet (sallalahu alayhi was'sallam) with slandering of religion of Islam because he was sent with the religion of Islam hence he is Islam. And Allah (subhana wa ta'ala) instructs the believers: “Take not for friends and protectors those who take your religion for a mockery or sport,- whether among those who received the Scripture before you, or among those who reject Faith; but fear ye Allah, if ye have faith (indeed).” [Ref: 5:57] Hence in the light of: “... and they say “Raa'ina” distorting it with their tongues and in order to slander religion; ...” the verse: “Take not for friends and protectors those who take your religion for a mockery or sport,- ...” means do not take friends and protectors of those Jews, Christians, Mushrikeen, Munafiqeen who make mockery of Prophet Muhammed (sallalahu alayhi was'sallam). - [5] A modern example of such a word would be 'bad'. In popular language the word 'bad' means 'good' yet its dictionary meanings are; poor, evil, vulgar, unpleasant and others. - [6] The Khawarij who existed in the time of Prophet (sallalahu alayhi was'sallam) did not believe in giving the Zakat to the rulers rather part of their creed was to distribute the Zakat to their own and utilize it for their own missionary purposes. Hence when the Zakat collectors of Prophet (sallalahu alayhi was'sallam) arrived in their land of Najd of Banu Tamim tribe they attacked them. - [7] And to justify their rebellious behavior they asked for a poetical boasting contest with Prophet (sallalahu alayhi was'sallam). Study of the poems recited by Bani Tamim representative reveal that they were a very proud, strong tribe thus they felt humiliated due to being subjected to authority of Madinan state ruled by Prophet (sallalahu alayi was'sallam). - [8] About these hypocrite and foolish Bedouin tribes men of central Arabia, Allah (subhana wa ta'ala) has stated: “The Bedouins are the worst in disbelief and hypocrisy, and more likely to be in ignorance of the limits [prescribed in Quran and Sunnah] which Allah has revealed to His Messenger. And Allah is All-Knower, All-Wise.” [Ref: 9:97] and Prophet (sallalahu alayhi was'sallam) 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 those Bedouins who are busy with their camels and pay no attention to Religion; ..." [Ref: Bukhari, B54, H520] another hadith explains what lack of paying attention leads to: “(Then the other type is) one who does not pay attention to [Quran and Sunnah] and thus does not accept guidance of Allah with which I have been sent.” [Ref: Muslim, Book 30, Hadith 5668] Their lack of knowledge of Quran as well as Sunnah and their misguidance is substantiated due to their attack on the Zakat collectors sent by Prophet (sallalahu alyhi was'sallam). In another verse Allah (subhana wa ta'ala) states about the then dormant Khawarij sect; the Bedouin tribesmen of Bani Tamim“The Bedouins say: "We believe." Say: "You believe not but you only say, 'We have surrendered (in Islam),' for Faith has not yet entered your hearts. But if you obey Allah and His Messenger, He will not decrease anything in reward for your deeds. Verily, Allah is Oft-Forgiving, Most Merciful." [Ref: 49:14] - [9] Hadhrat Al-Aqra' bin Habis At-Tamimi Al-Hanzali (radiallah ta'ala anh) was a Sahabi. And it was for him that Allah (subhana wa ta'ala) did not condemn all the members of delegation by stating: “Indeed those who call you from behind the chambers - allof them are without intelligence.” but stated: “Indeed those who call you from behind the chambers - most of them are without intelligence.” It was for him Allah (subhana wa ta'ala) stated: “But Allah is Forgiving and Merciful [to those who have believed as the Muhajireen and Ansars have believed]” Hadrat Al Aqra bin Habis At-Tamimi's this mistake was forgiven because he is from whom Allah (subhana wa ta'ala) has promised forgiveness of sins and prepared for them Gardens under which rivers flow: "Those who believe, and adopt exile, and fight for the Faith, in the cause of Allah as well as those who give (them) asylum and aid,- these are (all) in very truth the Believers: for them is the forgiveness of sins and a provision most generous. And those who accept Faith subsequently, and adopt exile, and fight for the Faith in your company,- they are of you …" [Ref: 8:74/75] and in another verse Allah (subhana wa ta'ala) states: "And the first to embrace Islam of the Muhajiroon (the Emigrants from Makkah) and the Ansar (the citizens of Al-Madeenah) and also those who followed them exactly (in Faith). Allah is well-pleased with them as they are well pleased with Him. He has prepared for them Gardens under which rivers flow, to dwell therein forever. That is the supreme success." [Ref: 9:100] Hence we lay no blame upon him at present for his mistake nor revile him or harbor in our hearts dislike of him, Allah (subhana wa ta'ala) is pleased with him and he was pleased with Allah (subhana wa ta'ala). - [10] Taking the literal meaning of the verse, one can raise the voice above the voice of Prophet (sallalahu alayhi was'sallam) in four ways. 1) Interrupting Prophet (sallalahu alayhi was'sallam) while he is talking. 2) Talking amongst each other but in voice louder then voice of Prophet (sallalahu alayhi was'sallam). 3) Addressing Prophet (sallalahu alayhi wa'sallam) in a loud voice and one is already mentioned. - [11] Part One: Hadhrat Thabit bin Qais (radiallah ta'ala anh) was hard of hearing: “This verse was revealed about Thabit ibn Qays ibn Shimas who was hard of hearing and loud.” [Tafsir: Asbab Al Nuzul by Al Wahidi] Due to it he raised his voice in presence of Prophet (sallalahu alayhi was'sallam). When this verse was revealed he limited himself to his home and deliberately avoided visiting Prophet (sallalahu alayhi was'sallam). Once Prophet (sallalahu alayhi was'sallam) noted the absence of Hadhrat Thabit bin Qais he asked his Nebhour about him: “The Apostle (may peace be upon him) asked Sa'd b, Mu'adh about him and said, Abu Amr, how is thabit? Has he fallen sick?” [Ref: Muslim, B1, H214] Hadhrat Sa'd bin Mu'adh (radiallah ta'ala anh) informed Prophet (sallalahu alayhi was'sallam) that he does not know but he will find out. Hadhrat Sa'd bin Mu'adh (radiallah ta'ala anh) visits Hadhrat Thabit bin Qais and finds him head bowed down. And enquirers from him: “What is the matter with you?" in reply Hadhrat Thabit bin Qais says: “This verse was revealed, and you are well aware of the fact that, amongst all of you, mine is the voice louder than that of the Messenger of Allah [hence all of my good deeds have been annulled] and so I am one amongst the denizens of Fire ...” [Ref: Muslim, B1, H214] When this feeling of Hadhrat Thabit bin Qais was conveyed to Messenger (sallalahu alayhi was'sallam) Prophet (sallalahu alayhi was'sallam) said: "Go back to him and say to him: "You are not from the people of the Hell Fire, but from the people of Paradise." [Ref: Bukhari, B60, H369] Part Two: The readers should note that how little a believer has do; raise the voice above the voice of Prophet (sallalahu alayhi was'sallam) or shout while talking to him for the virtuous deeds to be annulled. Those wretched, filthy, disgusting, individuals who deliberately used language which insulted, degraded RasoolAllah (sallalahu alayhi was'sallam) in order to convey to Muslims; RasoolAllah (sallalahu alayhi was'sallam) is no body special. They are far worse then those who talked loudly to Prophet (sallalahu alayhi was'sallam) and they will have no good deed left which will benefit them.