MuhammedAli

Dhul Khuwaisira at'Tamimi[32] from Najd was present in the gathering he raised his voice and said: "Be just, O Allah's Apostle!" [Ref: Bukhari, B84, H67] in another narration: "O Allah's Apostle! Act justly."[33] [Ref: Muslim, B5, H2320] in another: “Messenger of Allah, do justice.” [Ref: Muslim, B5, H2323] in another: "O Muhammad! Be afraid of Allah!" [Ref: Muslim, B93, H527] in another: “Muhammad do justice.” [Ref: Muslim,B5, H2316] in another: “Muhammad, fear Allah.” [Ref: Muslim, B5, H2318] and in another: "O Allah's Apostle! Be afraid of Allah."[34] [Ref: Bukhari, B59, H638] Upon hearing this disrespect of beloved Prophet (sallalahu alayhi was'sallam) Hadhrat Umar (radiallah ta'ala anh) sought permission to kill the Dhul Khawaisira at'Tamimi: 'Umar said (to the Prophet ), "Allow me to chop his neck off." The Prophet said, "No, for he has companions ...” [Ref: Bukhari, B73, H184] in another narration it is recorded that Hadhrat Khalid bin Waleed (radiallah ta'ala anh) sought permission to kill him: “Khalid b. Walid then said: Messenger of Allah, should I not strike his neck? Upon this he (the Holy Prophet) said: Perhaps he may be observing the prayer.” [Ref: Muslim, B5, H2319] in another Hadith it is recorded that Hadhrat Umar (radiallah ta'ala anh) as well as Hadhrat Khalid bin Waleed (radiallah ta'ala anh) both sought permission one after another to kill Dhul Khuwaisira: “There stood up 'Umar b. Khattab and said: Should I not strike his neck? Upon this he said: No. Then he turned away, and Khalid the Sword of Allah stood up against him, and said: Prophet of Allah. shall I not strike off his neck? He said, No, and then said: ...”[Ref: Muslim, B5, H2320] Prophet (sallalahu alayhi was'sallam) did not give permission to kill Abdullah bin Dhul Khuwaisira at'Tamimi despite his disrespectful out burst against him. And Prophet (sallalahu alayhi was'sallam) gave four reasons for not allowing his execution, number one: "… for he has companions (who are apparently so pious that) if anyone of (you compares his prayer with) their prayer, he will consider his prayer inferior to theirs, and similarly his fasting inferior to theirs, but they will desert Islam (go out of religion) as an arrow goes through the victim's body.”[35] [Ref: Bukhari, B73, H184] At number two Prophet (sallalahu alayhi was'sallam) is reported to have said: "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[36] 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.”[37] [Ref: Bukhari, B55 H558] At number three: “May there be protection of Allah! People would say that I kill my companions.” [Ref: Muslim, B5, H2316] and finally number four: “Khalid b. Walid then said: Messenger of Allah, should I not strike his neck? Upon this he (the Holy Prophet) said: Perhaps he may be observing the prayer. Khalid said: How many observers of prayer are there who profess with their tongue what is not in their heart? Upon this the 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).”[38] [Ref: Muslim, B5, H2319] From Dhul Khuawaisira's out burst against Prophet (sallalahu alayhi was'sallam) we derive the rule that; to charge Prophet (sallalahu alayhi was'sallam) of injustice, immorality, indecency, greediness, lying, deception, barbarity, or accuse him of behavior which is considered ignoble, lowly, disgraceful and which does not befit the honorable, noble, majestic, Prophetic status of Prophet (sallalahu alayhi was'sallam) is disrespectful and a crime worthy of being punished with death.[39] Debtor's Rudeness To Prophet (sallalahu alayhi was'sallam): Prophet (sallalahu alayhi was'sallam) owed a camel as debt to a man. This man came to Prophet (sallalahu alayhi was'sallam) to ask for his debt but behaved uncivilly and very rudely[40] asked for what he was owed. And the companions were about to harm him: “A man demanded his debts from Allah's Apostle in such a rude manner that the companions of the Prophet intended to harm him, ...” [Ref: Bukhari, B41, H575] in another narration fallowing words are recorded: “Allah's Messenger (may peace be upon him) owed (something) to a person. He behaved in an uncivil manner with him. This vexed the Companions of the Holy Prophet (may peace be upon him), ...” [Ref: Muslim, B10, H3898] Prophet (sallalahu alayhi was'sallam) prevented the companions from harming him stating: "Leave him, as the creditor has the right to speak harshly." He then instructed the companions to purchase a camel same age as the one Prophet (sallalahu alayhi was'sallam) owed but they were unable to find it: "O Allah's Apostle! There is only a camel that is older than his." [Ref: Bukhari, B47, H777] so he then instructed them to give a older camel to him: "Give him, for the best amongst the people is he who repays his debts in the most handsome manner." Upon receiving his debt from the Prophet (sallalahu alayhi was'sallam), from the one with most beautiful manners the man said: "You have paid me in full and may Allah also pay you in full." [Ref: Bukhari, B41, H577] There is no clear indication what words the man used which prompted the companions to intend to harm him but there is little evidence that the man might have been too forward with Prophet (sallalahu alayhi was'sallam) and thus did not observe the proper manners and did not address Prophet (sallalahu alayhi was'sallam) with correct manners. The words: "You have paid me in full and may Allah also pay you in full." may seem harmless but this kind of language is strictly forbidden. Addressing with 'you', 'you' is how the people of similar age, rank, address each other in culture of subcontinent and Arabia. But people whom we hold in honor, respect, esteem we address them with titles, Mother, Father, Teacher, Mufassir, Imam, Qari, Hafidh, and we use these type of titles prefixed to their names to address them. This man addressed Prophet (sallalahu alayhi was'sallam) as if he was talking to a commoner. Without using a honorable title and without adhering to the custom of companions.[41] Instead he said: “You have paid me in full and may Allah also pay you in full." while addressing Prophet (sallalahu alayhi was'sallam). It would have been acceptable had he said: “O Messenger Of Allah! You have paid me in full and may Allah Also pay you in full.” Absence of honorific title in the address gives it hint of disrespect. And Allah (subhana wa ta'ala) has prohibited addressing Prophet (sallalahu alayhi was'sallam) as one commoner addresses another commoner: “Do not make [your] calling of the Messenger among yourselves as the call of one of you to another.” [Ref: 24:63] In other words do not address Prophet (sallalahu alayhi was'sallam) as you address each other. It should be noted that he probably did not intend to be direct and disrespectful. The environment he lived in resulted in his rude, uncivil and harsh language: “He who lives in the desert will become rude; he who pursues the game will be negligent, and he who visits a king will be perverted.” [Ref: Sunan Abu Dawood, B16, H2853] but this is no valid excuse. His behavior points to lack of knowledge of religion just as Prophet (sallalahu alayhi was'sallam) pointed out: “The belief is among the Yemenites, and the unbelief is towards the East,... and pride and simulation is among the uncivil and rude owners of horses and camels.” [Ref: Muslim, B1, H88] “...and those Bedouins who are busy with their camels and pay no attention to Religion; ..." [Ref: Bukhari, B54, H520] Had he paid attention to knowledge of deen then he would have been familiar with the manners Allah (subhana wa ta'ala) teaches the believers to adopt in presence and while addressing Prophet (sallalahu alayhi was'sallam). Conclusion: Allah (subhana wa ta'ala) has forbidden the use of words for Prophet (sallalahu alayhi was'sallam) which can be obscured by mispronunciation to insult, defame beloved Prophet Muhammad (sallalahu alayhi was'sallam) and the hokum of verse also applies to sentences which can be misconstrued to infer slight of Prophet Muhammad (sallalahu alayhi was'sallam). And one who is guilty of using such words or uttering statements which can be interpreted to indicate slight, disrespect of Prophet (sallalahu alayhi was'sallam) his intention will not be counted in pronouncing judgment upon him. Rather the individual will be judged on what he has uttered and asked to repent. Refusal to do so will certify him from amongst the apostates hence shedding of his blood will be lawful for Muslims. Also finding faults in Bashariyyah (i.e. humanness) of Prophet (sallalahu alayhi was'sallam), in his character, in his actions, in his knowledge, in his beautiful qualities and unrivaled merits, talking loudly in his presence, shouting while conversing with him, preferring personnel opinion over his verdict, calling him by his name without prefixing a title to it, listing him in the list of evil, sinful people and dirty and unclean animals, sitting while feet facing him, staring at him, and pointing at him. Accusing of injustice, evil, ignorance, deception, lying, all these are signs of disrespect of beloved Prophet (sallalahu alayhi was'sallam) and depending on the severity of the offense or being a repeat offender of minor infringements the punishment could be death to flogging. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi

“Indeed, those who malign Allah and His Messenger[16] - Allah has cursed them in this world and the Hereafter and prepared for them a humiliating punishment.”[17] [Ref: 33:57] Listing Prophet Amongst Unclean: Hadhrat Aisha (radiallah ta'ala anha) was told that if a woman, dog, donkey was to pass in front of a person performing the prayer this would invalidate the prayer. This angered her and she questioned: “Do you make us (women) equal to dogs and donkeys?” also stated similarly: "You have compared us (women) to donkeys and dogs.” in another narration: “It is not good that you people have made us (women) equal to dogs and donkeys.”[18] This indicates that Hadhrat Aisha (radiallah ta'ala anha) felt women are being compared, equaled to dogs as well as donkeys therefore she took offense of women being mentioned with unclean animals. From this historical incident we can derive rule; counting/mentioning the esteemed, honorable, pious amongst the unclean animals, or criminals, or tyrants, sinners or depicting them as gods who rival Allah (subhana wa ta'ala); in His Godhood, in His worship by misconstruing verses which were revealed about idol-gods[19] of Mushrikeen is extremely disrespectful[20]. Even if the person does not intend disrespect, disrespect can be inferred because of implied likeness.[21] Therefore if anyone mentioned Messenger (sallalahu alayhi was'sallam) with unclean animals, idols, or counted him amongst the tyrants of past or present even without using language of comparison or without intending likeness to them the disrespect would be implied has indicated in the hadith.[22] Abi Lahab's Finger Pointing And Cursing Prophet (sallalahu alayhi was'sallam): When the verse: “And warn your tribal relatives.” [Ref: Surah 26:114] was revealed Prophet (sallalahu alayhi was'sallam): “ ... started calling, "O Bani Fihr! O Bani 'Adi!" addressing various tribes of Quraish till they were assembled. Those who could not come themselves, sent their messengers to see what was there.” Abu Lahab the uncle of Prophet (sallalahu alayhi was'sallam) with other Quraishi relatives also attended then Prophet (sallalahu alayhi was'sallam) to test remind them the high opinion they have of him asked the gathering: "Suppose I told you that there is an (enemy) cavalry in the valley intending to attack you, would you believe me?" In response to this they replied: “"Yes, for we have not found you telling anything other than the truth." When they affirmed that they have the best opinion of him, he proceeded with: "I am a Warner to you (and you're) in face of a terrific punishment." upon hearing this Abi Lahab the uncle of beloved Prophet (sallalahu alayhi was'sallam) said pointed toward Prophet (sallalahu alayhi was'sallam) and said: "May your hands Perish all this day. Is it for this purpose you have gathered us?" [Ref: Bukhari, B60, H293] Then Allah (subhana wa ta'ala) revealed the fallowing verse of Qur’an in reply to his this comment: “May the hands[23] of Abu Lahab be ruined, and ruined is he. His wealth will not avail him or that which he gained. He will [enter to] burn in a Fire of [blazing] flame.[Ref: Surah 111:1-3] Abi Lahab's statement may the hands of Prophet (sallalahu alayhi was'sallam) be destroyed angered Allah (subhana wa ta'ala); the response to begin with was in similar words: “May the hands of Abu Lahab be ruined, and ruined he is.” but Allah (subhana wa ta'ala) revelation didn't stop just there; it continued about the wife of Abi Lahab. His wife was told: “He will [enter to] burn in a Fire of [blazing] flame. And his wife [as well] - the carrier of firewood. Around her neck is a rope of [twisted] fiber.” Note, she had committed many misdeeds verbal as well as physical to slander[24], abuse, harm beloved Prophet (sallalahu alayhi was'sallam) but while she committed these evil actions no direct verse was revealed about her. When her husband crossed the threshold then Allah (subhana wa ta'ala) informed him of his punishment and foretold of her doom. In Qur’an there is no other place where Allah (subhana wa ta'ala) used the name of a kafir and then informed him and his wife of punishment they would receive for their evil deeds. Allah (subhana wa ta'ala) loves beloved Messenger (sallalahu alayhi was'sallam); men in general and including Abi Lahab, love women: “Fair in the eyes of men is the love of things they covet: Women and sons; Heaped-up hoards of gold and silver; horses branded (for blood and excellence); and (wealth of) cattle and well-tilled land. Such are the possessions of this world's life; but in nearness to Allah is the best of the goals (To return to).” [Ref: 3:14] Therefore when Abi Lahab attacked beloved Messenger (sallalahu alayhi was'sallam) who is most beloved to Allah (subhana wa ta'ala), and in response to this Allah (subhana wa ta'ala) informed him as well as the one beloved to him; his wife of the impending doom; to hurt him as he hurt Allah (subhana wa ta'ala), and to make it clear to them both; there is no repentance for you.[25] This extreme measure of Allah (subhana wa ta'ala) demonstrates; seriousness of the offense of slandering, or verbally or physically attacking beloved Prophet (sallalahu alayhi was'sallam). Questioning Prophet (sallalahu alayhi was'sallam) Deserving Expiation: It is recorded in hadith at Hudaibiyah when the Messenger (sallalahu alayhi was'sallam) signed a peace treaty with the Mushrikeen of Makkah and conditions of which favored the Mushrikeen of Makkah. Then Hadhrat Umar (radiallah ta'ala anh) visited Prophet (sallalahu alayhi was'sallam) and questioned him to make a point: “[...] Abu Jandal had been tortured severely for the Cause of Allah. Umar bin Al-Khattab said, "I went to the Prophet and said, 'Aren't you truly the Apostle of Allah?' The Prophet said, 'Yes, indeed.' I said, 'Isn't our Cause just and the cause of the enemy unjust?' He said, 'Yes.' I said, 'Then why should we be humble in our religion?' He said, 'I am Allah's Apostle and I do not disobey Him, and He will make me victorious.' I said, 'Didn't you tell us that we would go to the Ka'ba and perform Tawaf around it?' He said, 'Yes, but did I tell you that we would visit the Ka'ba this year?' I said, 'No.' He said, 'So you will visit it and perform Tawaf around it?' " Umar further said, "I went to Abu Bakr and said, [...]”Later he also went to Hadhrat Abu Bakr as'Sadeeq (radiallah ta'ala anh) and he gave him the same answers which Messenger (sallalahu alayhi was'sallam) gave to him:“[...] 'Was he not telling us that we would go to the Kaba and perform Tawaf around it?' He said, 'Yes, but did he tell you that you would go to the Ka'ba this year?' I said, 'No.' He said, "You will go to Ka'ba and perform Tawaf around it." (Az-Zuhri said, " 'Umar said, 'I performed many good deeds as expiation for the improper questions I asked them.' ") When the writing of the peace treaty was concluded, …”[Ref: Bukhari, B50, H891] The first question: 'Aren't you truly the Apostle of Allah?'[26] and he asked the question: 'Isn't our Cause just and the cause of the enemy unjust?'to both of these questions Prophet (sallalahu alayhi was'sallam) replied in affirmative, and Hadhrat Umar (radiallah ta'ala anh) knew the answers would be in affirmative but he was building up-to the question with his first two questions. Since you are indeed a Prophet of Allah (subhana wa ta'ala) and our cause is indeed just and cause of enemy unjust: ''Then why should we be humble in our religion?”[27] to this Prophet (sallalahu alayhi was'sallam) replied: “I am Allah's Apostle and I do not disobey Him, and He will make me victorious.”[28] This establishes that Prophet (sallalahu alayhi was'sallam) had orders from Allah (subhana wa ta'ala) to set out from Madinah with intention of performing Tawaf around Kabah and it were the order of Allah (subhana wa ta'ala) to accept the conditions of peace treaty.[29] He asked Prophet (sallalahu alayhi was'sallam): “Didn't you tell us that we would go to the Ka'ba and perform Tawaf around it?”[30] to which Prophet (sallalahu alayhi was'sallam) replied: ''Yes, but did I tell you that we would visit the Ka'ba this year?''[31]to which Hadhrat Umar (radiallah ta'ala anh) replied in negative and upon this Prophet (sallalahu alayhi was'sallam) said: ''So you will visit it and perform Tawaf around it.'' So his questioning was not because he doubted the Prophet-hood of Prophet (sallalahu alayhi was'sallam) but he disliked the one sided conditions of the treaty of Hudaibiyah which favored the Mushrikeen completely and prevented the Prophet (sallalahu alayhi was'sallam) as well as the Sahabah (alayhi ridwan) from performing Tawaf. Then he visited Hadhrat Abu Bakr as'Sadeeq (radiallah ta'ala anh) and asked the same questions and he got exactly the same answers. Then he realized that his questioning even though was well meaning it was unfitting a Muslim to question Prophet (sallalahu alayhi was'sallam) in such manner. It was against the high standard of respect, honor, which a Muslim must show to beloved Prophet (sallalahu alayhi was'sallam) hence he performed many good deeds as expiation for showing lack of respect and honor to Prophet (sallalahu alayhi was'sallam). Dhul Khawaisara at'Tamimi an'Najdi Disrespects Prophet (sallalahu alayhi was'sallam): Hadhrat Ali (radiallah ta'ala anh) sent gold alloy from Yemen which Prophet (sallalahu alayhi was'sallam) distributed to the four chiefs of Najd. Some of the companions of beloved Prophet (sallalahu alayhi was'sallam) disliked his this decision on the basis that these new converts contributed nothing to strengthen Islam or suffered the hardship which the other companions suffered. Yet these four chiefs were reaping the rewards just by converting to Islam. Prophet (sallalahu alayhi was'sallam) explained to the companions the reason why he distributed the gold alloy amongst the four chiefs of Najd: "I give them so as to attract their hearts (to Islam)." [Ref: Bukhari, B55, H558] in another hadith: “I have done it with a view to conciliating them.” [Ref: Muslim, B5, H2318]

Introduction: Honoring, respecting Prophet Muhammad (sallalahu alayhi was'sallam) is from the fundamentals of Islam and righteous belief. Therefore it is essential for the believers to know what type of language and behavior would be deemed disrespectful in Islamic law. Equipped with this knowledge they themselves can avoid behaving insolently toward Prophet (sallalahu alayhi was'sallam) and guide others who have fallen into heresy of defending instituter’s of beloved Prophet (sallalahu alayhi was'sallam) or have been influenced by evils of modernism and secular humanism. And censor, refute those who, in guise of being Islamic scholars and in pretext of affirming Tawheed deliberately, explicitly insulted Prophet (sallalahu alayhi was'sallam). Then attempted to reconcile their apostasy with Islam, with their far fetched reinterpretation and succeeded in convincing the common folk - who lacked knowledge of Qur’an, thus they believed the apostates. Prohibition Of Using Obscure Meaning Words: When ever Prophet (sallalahu alayhi was'sallam) gave khutbah if a companion due to lack of concentration, or lack of intellectual capacity, or varying of loudness of voice of Prophet (sallalahu alayhi was'sallam) did not hear something said by Prophet (sallalahu alayhi was'sallam), then they said: 'Raa'ina ya RasoolAllah (sallalahu alayhi was'sallam)!' meaning: “Consider us O Messenger of Allah (sallalahu alayhi was'sallam)!' implying consider our state. Depending on the circumstances Prophet (sallalahu alayhi was'sallam) would then repeat the point again or explain it in a fashion which was accessible to everybody. But the Jews and Munafiqeen used the word raa'eena with twist of their tongue pronouncing it as ro'ehna/ra'eena[1]. In this context Allah (subnaha wa ta'ala) instructs the pious believers: "...Say not (to the Messenger): word raina, but say undhurna [i.e. look upon us]; and listen (to him): For those without Faith (kaffireen) is a grievous punishment."[2] [Ref: 2:104] because Jews and hypocrites could disguise their insults directed at Prophet (sallalahu alayhi was'sallam). Note, even though the pious companions had no intention of insulting, disrespecting Prophet (sallalahu alayhi was'sallam). Allah (subhana wa ta'ala) instructed the believers, the momineen to not to use the word ra'eena. The reason and wisdom in the hokum is that the intentions of pious people do not count if the word can be misconstrued to attack beloved Prophet (sallalahu alayhi was'sallam). And after revelation of the verse the momineen would stop using this word while addressing Prophet (sallalahu alayhi was'sallam) then those who use this word after the revelation would expose themselves as munafiqeen. Another verse where Allah (subhana wa ta'ala) informs that Jews and hypocrites pronounced the word 'raa'ina' with twist of the tongue: “Some of the Jews interchange the words from their places and say, “We hear and disobey” - and they say “Hear- [may you] not be able to hear”[3] - and they say “Raa'ina” distorting it with their tongues and in order to slander religion;[4] ...” [Ref: 4:46] The verse continues and Allah (subhana wa ta'ala) states what they should have said: “... had they said, “We hear and we obey” and “Kindly listen to us.” and “Look mercifully upon us.”, it would have been much better for them and more just - but Allah has cursed them for their disbelief; so they do not believe except a little.”[Ref: 4:46] And those who intentionally use ambiguous words which can be misconstrued to insult, defame, malign, demonize Prophet (sallalahu alayhi was'sallam) are informed: “... Allah has cursed them for their disbelief, so they believe not, except for a few.” [Ref: 4:46] “For those kaffireen [who misconstrue words to insult Prophet sallalahu alayhi was'sallam] is a grievous punishment." [Ref: 2:104]From this we learn; use of any word or a sentence for Prophet (sallalahu alayhi was'sallam) which can be misconstrued to defame Prophet (sallalahu alayhi was'sallam) is strictly forbidden.[5] Shouting At Prophet (sallalahu alayhi was'sallam): Prophet (sallalahu alayhi was'sallam) sent Uyainah bin Hisn (radiallah ta'ala anh) to collect Zakat from Bedouin tribes men of Banu Tamim. Before he could ask them for the Zakat he was attacked by the tribesmen and forced to retreat.[6] He returned to Madina and informed Prophet (sallalahu alayhi was'sallam) of what had transpired. As a punitive measure a small contingent of cavalry was sent to punish the tribe for rebellion. As a result of this expedition number of women, children, and men were captured and imprisoned in Madina. In this context a delegation of Banu Tamim tribe visited Prophet (sallalahu alayhi was'sallam) with intention of negotiating release of prisoners.[7] The delegation of Banu Tamim came to Masjid Nabvi and did not find him present in the Masjid. Hadhrat Abu Bakr as-Sadeeq (radi'allah ta'ala anh) advised the members of delegation to nominate Al-Aqra' bin Habis At-Tamimi Al-Hanzali as their spokes person with Prophet (sallalahu alayhi was'sallam). He came accompanied by the members of delegation and out side the houses of wives of Prophet (sallalahu alayhi was'sallam) rudely shouted with the members of delegation to call Prophet (sallalahu alayhi was'sallam): “O Muhammad!” “O Muhammad!” “O Messenger Of Allah!” [Ref: Tafsir Ibn Kathir, 49:4/5] And Allah (subhana wa ta'ala) revealed this verse regarding the members of delegation: “Indeed those who call you [O Prophet Muhammad sallalahu alayhi was'sallam] from behind the chambers - most of them are without intelligence.”[8] [Ref: 49:4] In the next verse Allah (subhana wa ta'ala) teaches the proper manners to honor Prophet (sallalahu alayhi was'sallam) is to be quite outside the houses of wives of beloved Prophet (sallalahu alayhi was'sallam) and wait until he comes out: “And if they had been patient until you [could] come out to them, it would have been better for them. But Allah is Forgiving and Merciful.”[9] [Ref: 49:5] Raising The Voice Above The Voice Of Prophet (sallalahu alayhi was'sallam): Allah (subhana wa ta'ala) has instructed the believers: “O you who have believed, do not raise your voices above the voice of the Prophet ...” has two meanings; one, talking to Prophet (sallalahu alayhi was'sallam) with voice louder then his[10]. Two, preferring personnel opinion over the verdict of Prophet (sallalahu alayhi was'sallam). The verse continues and prohibits loudness: “... or be loud to him in speech like the loudness of some of you to others, ...”, prohibited loudness is in meaning of screaming, shouting at Prophet (sallalahu alayhi was'sallam). There is exception for those who shouted with justified reason and had in their hearts love, respect for Prophet (sallalahu alayhi was'sallam). Those munafiqeen who shouted, screamed at Prophet (sallalahu alayhi was'sallam) with dislike, hate, anger toward him for certainly they have lost the little good they had earned in this world for aakhirah. Raising the voice above the voice of Prophet (sallalahu alayhi was'sallam) and shouting at him is sign of disrespect and it shows that one does not hold Prophet (sallalahu alayhi was'sallam) in high regard. As a result of lack of honor, and respect for Messenger (sallalahu alayhi was'sallam), and Allah (subhana wa ta'ala) informs one who does not adhere to right etiquette in presence of Prophet (sallalahu alayhi was'sallam): “... lest your deeds become worthless while you perceive not.”[11][Ref: 49:2] And those who lower their voice in presence of Prophet (sallalahu alayhi was'sallam) Allah (subhana wa ta'ala) states about them: “Indeed, those who lower their voices before the Messenger of Allah - they are the ones whose hearts Allah has tested for righteousness. For them is forgiveness and great reward.” [Ref: 49:3] Prohibition Of Finding Faults In Prophet (sallalahu alayhi was'sallam): Allah (subhana wa ta'ala) instructs the believers that they should not be like those who maligned Musa (alayhis salam)[12]: “O you who have believed, be not like those who maligned Moses;[13] then Allah cleared him of what they said. And he in the sight of Allah was distinguished.” [Ref: 33:69] Meaning they should not as a believer malign Prophet Muhammad (sallalahu alayhi was'sallam) by finding faults in him as the men of Bani Israel found fault in Musa (alayhis salam) because if they do then Allah (subhana wa ta'ala) will clear him of the false charges as Musa (alayhis salam) was cleared. One can malign another by making statements which are untrue/true but with malice, ill will and malevolent intentions. And malignant statements maybe about physical body of a individual, characteristics, habits, or be generally compromised to defame, discredit, besmirch a person. When a honorable, truthful, righteous, virtuous person is accused of being a liar, ignorant, foolish, sorcerer, forgerer, unjust, tyrant, illiterate, then the statement will be understood to be a malicious slander especially when it is known the statement maker is not misinformed. But the honorable status of Prophet (sallalahu alayhi was'sallam) is so esteemed that if a believers is displeased or rejects his judgments[14], or criticizes him and finds faults in him (i.e. in his body), or finds faults in his qualities (i.e. hearing, seeing, knowledge etc) as well as his rights (i.e. authority etc) or reviles or shows dislike of something which has been used by Prophet (sallalahu alayhi was'sallam)[15] or refutes something which glorifies, praises Prophet (sallalahu alayhi was'sallam) and helps to instill love, respect of Prophet (sallalahu alayhi was'sallam) in the hearts of believers then such a person has maligned Prophet (sallalahu alayhi was'sallam) as the bani Israel maligned Musa (alayhis salam). And those who malign Prophet Muhammad (sallalahu alayhi was'sallam) directly or indirectly by finding faults in him or by finding faults in his judgments or by using words which insinuate a fault, blemish in Prophet (sallalahu alayhi was'sallam), Allah (subhana wa ta'ala) informs them:

Salam alayqum wr wb can someone delete the fallowing thread please its double thread: http://www.islamimehfil.com/topic/19989-respecting-prophet-sallalahu-alayhi-wassallam-in-light-of-quran-and-ahadith/

Salam aalayqum wr wb Baee internet meh toh kohi problem nahin, ek ek waqt meh, meh nay panch panch windows khol ker bayaq waqt sab meh taqareer on keroon toh be kabi slow nahin huwa.30 mb download speed heh aur 5 megabite upload speed. Peak time meh be mera connection 20 mb say kabi kam nahin huwa. Pehli problem to formatting kee heh, pehlay ek daffa article ka kuch hissa paste kerna perta heh, phir 20 second bad woh preview hota, preview meh fomrmatting kee problem sort ker kay aur phir post kerta hoon, aur phir us ko edit kay leyeh click kerta hoon, phir meh writting kay size ko bara ker sakta hoon warna meh joh pappar beloon writting ka size bara nahin ker sakta aur nah font badal sakta hoon. Sirf ek post kay leyeh taqriban 5 min darkar hotay hen shoroon say finish taq. Phir bar bar yahi kuch kerna perta heh post kernay kay leyeh aur kabi kabbar yeh be fail ho jata heh toh phir shoroon krna perta heh aur shahid phir ek article kay ek hissay ko dass dafa post keroon toh tab bee seeda nah ahay, jistera POST 4 lakh jatan kay baad be seedi nah ho saki aur nah meh us ko edit ker sakka, balkay time exceed 30 secnd ka message ata raha, aur abhi phir say edit kee try keeya toh wohi message aya: Fatal error: Maximum execution time of 30 seconds exceeded in /home/ubaid_e_raza/www.islamimehfil.com/nazim-e-aala/sources/classes/bbcode/custom/defaults.php on line 1555 yeh sirf ek problem heh formatting kee apni jaga. Meh article open office per likhta hoon joh past kernay meh mujjay mushkal nahin hota magar formatting kharab ho jati heh, jistera POST 4 meh huwi heh,

I have been trying to post for past 45 five mins a article. And yet I am to complete posting it. Can someone check whats wrong with this forum. I have 100+ articles written in english but it takes around 40 mins to an hour just pasting one of them from computer to forum. I have got sick of trying. Can someone have look at the thread: http://www.islamimehfil.com/topic/20314-mushrikeen-believed-their-idols-to-be-allahs-subordinate-gods/page__pid__86758#entry86758 And could you also delete the post number 4. Can this problem be sorted or should i just not aspire for posting anything in future. I really do not have four and half days, 110 hours, required to post all the material. I made a effort last time but got fed up with it, and tried this time again and decided I wont ever make the mistake three times.

Conclusion:It has been established that the verses which the Wahhabi use against Ahlus Sunnah Wal Jammah's position are misconstrued to fit their own Khariji agenda because these verses refer to gods and idol-gods, sons of Allah of Mushrikeen and Prophet (sallalahu alayhi was'sallam) said the worst of creatures in creation of Allah (subhana wa ta'ala) are people who apply the verses revealed for kuffar upon Muslims: “... and the Mulhidun (heretical) after the establishment of firm proof against them:"And the statement of Allah: 'Allah will not mislead a people after He has guided them, until He makes clear to them what to avoid.' [9:115] And Ibn Umar used to consider them (the Khawarij and the Mulhidun) the worst of Allah's creatures and said: "These people took some verses that had been revealed concerning the disbelievers and interpreted them as describing the believers.” [Ref: Bukhari, Chapter 6: Killing The Khawarij] Note Ahlus Sunnah Wal Jammah does not believe in Awliyah-Allah as protector gods or protector sons of gods rather we believe them to be servants of Allah (subhana wa ta'ala). Thus the edicts of kuffr, Shirk return upon those who accuse Ahlus Sunnah of committing major Shirk. [24] Allama Sayyid Ahmad Saeed Kazmi al Qadri (rahimullah alayhi ta'ala) wrote: “Mushrikeen believed that Allah (subhana wa ta'ala) is enactor/initiator of great affairs [of universe] and with this aqeedah they believed that Allah (subhana wa ta'ala) has granted some pious worshipers status of god-hood. Therefore they are all creations deserved/rightful ma'bood (i.e. ones deserving worship). So much [deserving of worship] that if any one worships Allah (subhana wa ta'ala) only it will not be maqbool (i.e. accepted) until it is not joined with worship of ibadis saliheen: “(It will be said): "This is because, when Allah Alone was invoked (in worship) you disbelieved (denied), but when partners were joined to Him, you believed! So the judgment is only with Allah, the Most High, the Most Great!” [Ref: 40:12] "You invite me to disbelieve in Allah (and in His Oneness), and to join partners in worship with Him of which I have no knowledge; and I invite you to the All-Mighty, the Oft-Forgiving!” [Ref: 40:42] In fact Allah (subhana wa ta'ala) is far above [in the heavens] therefore only His worship is without benefit. These saliheen should be worshiped whom are muqqarib (near/beloved) to Allah (subhana wa ta'ala) so we through their blessing become muqarrib of Allah (suhana wa ta'ala). They believed that these worshiped [idols/gods] are sami and baseer and come to our help and aid. They [the Mushrikeen] had carved stones [into idols] with the names of these [ibadis saliheen] and when they faced their worshiped [idol-gods] their focus and direction (i.e. Qibla) would be these stones (i.e. idols). And those who came after them failed to realized the great difference between the stones (i.e. idols) and human. And they made these stones (i.e. idols) as their worshiped [idol-gods].” [Ref: Maqalaat e Kazmi, Vol One, Page 33: Mushrikeen Ka Aqeedah, Edited, addition of verses.] Shah Waliullah Muhaddith Dehalvi al Qadri (rahimullah alayhi ta'ala) while writing about the creed of Mushrikeen of Arabia writes in detail about the creed of Mushrikeen; that Allah (subhana wa ta'ala) had no partner in managing the great affairs: “Among the principles agreed upon among them [the people of the Ignorant Age i.e. Jaahiliyyah] was the belief that God, may He be exalted, had no partner in the creation of the heavens and the earth and the substances in them, and that He had no partner in managing the great affairs ...” and then he continues to state what those great affairs/major affairs are: ”... and that no one could reject His order nor frustrate His decree once it had become settles and decided, and this is His saying, may He be exalted, “If you asked them who created the heavens and the earth they would answer Allah, [31:25], and His saying, “If God’s chastisement comes upon you, will you call upon any other than God, if you speak truly? No; upon Him you will call, and He will remove that for which you call upon Him if he will, and you will forget whatever partners you associated with him,” [6:41-42], and His saying, “All upon whom you call for help lose their way except Allah.”[That is, these others fail in times of crisis or disaster] But it was due to their deviance in religion that they held that there were personages among the angels and the spirits who could manage [the affairs of] the people of the earth except for the major matters…What gave rise to this were the pronouncements of the divine laws concerning entrusting of the affairs to angels, and the answering of the prayers of those people who are closest [to God], so they supposed that this was an administration [of power] on their part like the administration of kings, by analogy of the unseen to the visible world, and this was false.” [Ref: Hujjatallah Al Baligha, Chapter 74] This demonstrates that Ahlus Sunnah Wal Jammah of past and present are in agreement that Mushrikeen believed in managing the major affairs of universe Allah (subhana wa ta'ala) did not have a partner but only in minor affairs their gods played a role – intercession.

- [23] Introduction: The Wahhabis as well as Wahhabinised heretics apply the words min dunihi (i.e. besides Him, against Him, instead of Him) to be referring to all creation of Allah (subhana wa ta'ala) including Prophets, Awliyah-Allah, Mushrikeen and idol-gods because in their understanding everyone other then Allah (subhana wa ta'ala) is min dunihi with exception of meaning 'against Him'. The Wahhabi understanding creates room for distortion verses of Qur’an Which allows the Wahhabis to misconstrue the verses of Qur’an to denounce other Muslims as Mushrikeen. As an example, the Wahhabis would argue; you Sufis/Sunnis take Awliyah (i.e. protector) besides Allah, instead of Allah, against Allah, yet only Allah (subhana wa ta'ala) is protector: “And incline not to those who do wrong, or the Fire will seize you; and ye have no protectors other than Allah, nor shall ye be helped.” [Ref: 11:113] Therefore you have given a attribute of Allah (subhana wa ta'ala) to one of his creation for this reason you are kaffirs: “Do then those who disbelieved think that they can take My slaves as Auliya' (i.e. protectors) besides Me? Verily, We have prepared Hell as an entertainment for the disbelievers.” [Ref: 18:102] Note: Whenever a Wahhabi uses Qur’an as evidence to make takfir of Ahlus Sunnah Wal Jammah then the Wahhabi does so acting on the methodology of Khawarij (i.e. applying the hokam of verses which were revealed for Mushrikeen and for their idol-gods, upon Tawheed affirming Muslims) as is the case in two quoted verses. Part One: There are two methods of refutation one is to chase each point of Wahhabi [this is the longer route]. The second method is to establish the opposite of Wahhabi foundational belief [this the shorter route]. In this case the shorter route would be employed in this section to clarify the Wahhabi distortion of Qur'anic verses and to refute the allegation against Ahlus Sunnah Wal Jammah. Wahhabi point one, only Allah (subhana wa ta'ala) is protector and there is no protector other then Allah (subhana wa ta'ala). Point two, believing in a protector other then Allah (subhana wa ta'ala) means giving a creation of Allah (subhana wa ta'ala) His attribute. And finally point three, you Sufis/Sunnis are Mushrikeen for believing in protector besides Allah (subhana wa ta'ala). Technically Wahhabi point one is foundation, and without which the points two, three, are baseless. Hence if it was refuted the entire building of distortion and takfir would collapse faster then the perfect demolition of twin towers. Part Two: Allah (subhana wa ta'ala) instructs: “O you who believe! Take not for Auliya' (i.e. protectors) disbelievers instead of believers. Do you wish to offer Allah a manifest proof against yourselves?” [Ref: 4:144] Implying that believers should only take believers as Awliyah. In another verse Allah (subhana wa ta'ala) states He will reveal to the believers who out of them is munafiq and Momin by trying them with Jihad [fi sabilillah]. And by revealing who has taken others as Awliyah (i.e. protectors) other then Allah (subhana wa ta'ala), His Messenger and the Momineen: “Are you under the illusion that you would be left just like this. Whereas Allah has not yet made known [to you, of] those of you who will fight and not take protectors anyone except Allah and His Noble Messenger and the Muslims? And Allah is Well Aware of your deeds.” [Ref: 9:16] Allah (subhana wa ta'ala) states: “And whosoever takes Allah, His Messenger, and those who have believed, as protectors, then the party of Allah will be the victorious.” [Ref: 5:56] This establishes that there are Awliyah whom Allah (subhana wa ta'ala) has approved and those who believe in these Awliyah are the ones who have firm faith in Qur’an and they are indeed Muslims. Thus those who disbelieve in Allah (subhana wa ta'ala), RasoolAllah (sallalahu alayhi was'sallam) as well as the pious believers being Awliyah are the ones who have committed kuffr because they reject Qur'anic verses knowingly/unknowingly Conclusion: It is clear that opposite of Wahhabi foundational belief as been established with firm and explicit proof. Hence point two 'believing in a protector other then Allah (subhana wa ta'ala) means giving a creation of Allah (subhana wa ta'ala) His attribute.' can not be correct because it declares a Qur'anic teaching as Shirk (i.e. Prophet, Momineen being Awliyah). As an additional point, the Wahhabi methodology of determining Shirk of attributes is outward, word for word basis. Meaning Allah (subhana wa ta'ala) being protector means that is His attribute and if this word protector is used for creation of Allah (subhana wa ta'ala) then Shirk is warranted. And Ahlus Sunnah do not just determine Shirk of attributes based on the use of same word but as well as same meaning. So, Allah (subhana wa ta'ala) is protector from eternity, now if someone believes a creation of Allah (subhana wa ta'ala) is protector from eternity even the ones stated in Qur’an then the person has committed Shirk of attributes. Part A: In contrast to Wahhabis the Ahlus Sunnah Wal Jammah is of belief; min dunihi (i.e. besides Him, against Him, instead of Him) is a technical term in vocabulary of Qur’an referring to gods and idol-gods. Mushrikeen are quoted as saying in the same verse: “We only worship them in order that they may bring us nearer to Allah."And its established the Mushrikeen worshiped idol-gods: "These our people have taken for worship gods other than Him: why do they not bring forward an authority clear (and convincing) for what they do?” [Ref: 18:15] and this establishes that Mushrikeen took idol-gods as protectors instead of Allah (subhana wa ta'ala). Part B: Mushrikeen believed their idol-gods were their protectors hence they worshiped them: But those who take for protectors besides Him (i.e. min dunihi) (say): "We only worship them in order that they may bring us nearer to Allah." [Ref: 39:3] Allah (subhana wa ta'ala) declares about whom the Mushrikeen took as protectors: “Say: "(It is) Allah." Say: "Do ye then take protectors other than Him, such as have no power either for good or for harm to themselves?" [Ref: 13:16] And protectors min dunihi are gods of Mushrikeen who have not created anything but themselves are created, nor possess ability to harm or benefit: “Yet they have taken besides Him other gods (i.e. alihah) who created nothing but are themselves created, and possess neither harm nor benefit for themselves, and possess no power (of causing) death, nor (of giving) life, nor of raising the dead.” [Ref: 25:3] Part C: Coming to the verse: “Do then those who disbelieved think that they can take My slaves as Auliya' (i.e. protectors) besides Me? Verily, We have prepared Hell as an entertainment for the disbelievers.” [Ref: 18:102] The “My slaves as Awliyah besides Me (i.e. min duni)?” are people who have been elevated to status of gods. Mushrikeen belonging to Ummah of Nuh (alayhis salam) had elevated under the misguidance of Shaytaan the pious slaves belonging to Ummah of Nuh (alayhis salam) as gods. Zoroastrianism believed Satan was a evil god who was brother of God of good. The Mushrikeen of Arabia under the influence Zoroastrians believed that the Jinns they make partners with Allah (subhana wa ta'ala) have blood relationship with Allah (subhana wa ta'ala): “And they have invented a blood-relationship between Him and the Jinns: but the Jinns know (quite well) that they have indeed to appear [before Him]!” [Ref: 37:158] With Jinns having blood-line going back to Allah (subhana wa ta'ala) then natural conclusion is God's children are gods and to refute this blood-line concept Allah (subhana wa ta'ala) stated: “Say: He Allah is One! Allah the eternal, the perfect. He begets not nor He is begotten. And there is none like Him.” [Ref: 112:1/4] “Yet they [the Mushrikeen of Arabia and Zoroastrians] make the Jinns partners with Allah, though Allah did create the Jinns; and ...” [Ref: 6:100] The Christians elevated Isa (alayhis salam) and Maryam (alayhis salam) to status of gods:“And (remember) when Allah will say (on the Day of Resurrection): "O 'Îsa (Jesus), son of Maryam (Mary)! Did you say unto men: 'Elevate me and my mother as two gods besides Allah (i.e. min dunillah)?'” [Ref: 5:116] Note the question: “Did you say unto men: 'Elevate me and my mother as two gods besides Allah (i.e. min dunillah)?'” being asked to Isa (alayhis salam) on the day of judgment reveals that his Ummah elevated him and his mother as gods. Allah (subhana wa ta'ala) states: “They have certainly disbelieved [in Isa alayhis salam] who say that Allah is Christ, the son of Mary.” [Ref: 5:17] “Surely, they have disbelieved who say: "Allah is the Messiah son of Maryam." But the Messiah said: "O Children of Israel! Worship Allah, my Lord and your Lord." Verily, whosoever sets up [gods and sons as] partners with Allah, then Allah has forbidden Paradise to him, and the Fire will be his abode.” [Ref: 5:72] The verse: “My slaves as Awliyah besides Me (i.e. min duni)?” is also about those who have been elevated to status of sons of Allah. Isa (alayhis salam) was taken to be son of Allah (subhana wa ta'ala) by Christians and Uzair (alayhis salam) whom the Jews took as son of Allah (subhana wa ta'ala): “The Jews call 'Uzair a son of Allah, and the Christians call Christ the son of Allah. That is a saying from their mouth; (in this) they but imitate what the unbelievers of old used to say.” [Ref: 9:30] Allah (subhana wa ta'ala) refuting the claims of a faction of Jews and Christians states: “He is the Originator of the heavens and the earth. How can He have children when He has no wife? He created all things and He is the All-Knower of everything.” [Ref: 6:101] and in another verse Allah (subhana wa ta'ala) states: “And they say: "The Most Gracious (i.e. Allah) has begotten a son." Glory to Him! They are but honored slaves.” [Ref: 21:26] And these honored slaves and pious servants who have been elevated to status of gods and sons of gods were servants of Allah (subhana wa ta'ala) and they are referred by Allah (subhana wa ta'ala) as my slaves in the verse: “My slaves as Awliyah besides Me (i.e. min duni)?” and they will on the day of judgment seek means to approach Allah (subhana wa ta'ala): “Those whom they call upon desire (for themselves) means of access to their Lord (i.e. Allah), as to which of them should be the nearest; and they hope for His Mercy and fear His Torment. Verily, the Torment of your Lord is (something) to be afraid of!” [Ref: 17:57]

- [23] Introduction: The Wahhabis as well as Wahhabinised heretics apply the words min dunihi (i.e. besides Him, against Him, instead of Him) to be referring to all creation of Allah (subhana wa ta'ala) including Prophets, Awliyah-Allah, Mushrikeen and idol-gods because in their understanding everyone other then Allah (subhana wa ta'ala) is min dunihi with exception of meaning 'against Him'. The Wahhabi understanding creates room for distortion verses of Qur’an Which allows the Wahhabis to misconstrue the verses of Qur’an to denounce other Muslims as Mushrikeen. As an example, the Wahhabis would argue; you Sufis/Sunnis take Awliyah (i.e. protector) besides Allah, instead of Allah, against Allah, yet only Allah (subhana wa ta'ala) is protector: “And incline not to those who do wrong, or the Fire will seize you; and ye have no protectors other than Allah, nor shall ye be helped.” [Ref: 11:113] Therefore you have given a attribute of Allah (subhana wa ta'ala) to one of his creation for this reason you are kaffirs: “Do then those who disbelieved think that they can take My slaves as Auliya' (i.e. protectors) besides Me? Verily, We have prepared Hell as an entertainment for the disbelievers.” [Ref: 18:102] Note: Whenever a Wahhabi uses Qur’an as evidence to make takfir of Ahlus Sunnah Wal Jammah then the Wahhabi does so acting on the methodology of Khawarij (i.e. applying the hokam of verses which were revealed for Mushrikeen and for their idol-gods, upon Tawheed affirming Muslims) as is the case in two quoted verses. Part One: There are two methods of refutation one is to chase each point of Wahhabi [this is the longer route]. The second method is to establish the opposite of Wahhabi foundational belief [this the shorter route]. In this case the shorter route would be employed in this section to clarify the Wahhabi distortion of Qur'anic verses and to refute the allegation against Ahlus Sunnah Wal Jammah. Wahhabi point one, only Allah (subhana wa ta'ala) is protector and there is no protector other then Allah (subhana wa ta'ala). Point two, believing in a protector other then Allah (subhana wa ta'ala) means giving a creation of Allah (subhana wa ta'ala) His attribute. And finally point three, you Sufis/Sunnis are Mushrikeen for believing in protector besides Allah (subhana wa ta'ala). Technically Wahhabi point one is foundation, and without which the points two, three, are baseless. Hence if it was refuted the entire building of distortion and takfir would collapse faster then the perfect demolition of twin towers. Part Two: Allah (subhana wa ta'ala) instructs: “O you who believe! Take not for Auliya' (i.e. protectors) disbelievers instead of believers. Do you wish to offer Allah a manifest proof against yourselves?” [Ref: 4:144] Implying that believers should only take believers as Awliyah. In another verse Allah (subhana wa ta'ala) states He will reveal to the believers who out of them is munafiq and Momin by trying them with Jihad [fi sabilillah]. And by revealing who has taken others as Awliyah (i.e. protectors) other then Allah (subhana wa ta'ala), His Messenger and the Momineen: “Are you under the illusion that you would be left just like this. Whereas Allah has not yet made known [to you, of] those of you who will fight and not take protectors anyone except Allah and His Noble Messenger and the Muslims? And Allah is Well Aware of your deeds.” [Ref: 9:16] Allah (subhana wa ta'ala) states: “And whosoever takes Allah, His Messenger, and those who have believed, as protectors, then the party of Allah will be the victorious.” [Ref: 5:56] This establishes that there are Awliyah whom Allah (subhana wa ta'ala) has approved and those who believe in these Awliyah are the ones who have firm faith in Qur’an and they are indeed Muslims. Thus those who disbelieve in Allah (subhana wa ta'ala), RasoolAllah (sallalahu alayhi was'sallam) as well as the pious believers being Awliyah are the ones who have committed kuffr because they reject Qur'anic verses knowingly/unknowingly Conclusion: It is clear that opposite of Wahhabi foundational belief as been established with firm and explicit proof. Hence point two 'believing in a protector other then Allah (subhana wa ta'ala) means giving a creation of Allah (subhana wa ta'ala) His attribute.' can not be correct because it declares a Qur'anic teaching as Shirk (i.e. Prophet, Momineen being Awliyah). As an additional point, the Wahhabi methodology of determining Shirk of attributes is outward, word for word basis. Meaning Allah (subhana wa ta'ala) being protector means that is His attribute and if this word protector is used for creation of Allah (subhana wa ta'ala) then Shirk is warranted. And Ahlus Sunnah do not just determine Shirk of attributes based on the use of same word but as well as same meaning. So, Allah (subhana wa ta'ala) is protector from eternity, now if someone believes a creation of Allah (subhana wa ta'ala) is protector from eternity even the ones stated in Qur’an then the person has committed Shirk of attributes. Part A: In contrast to Wahhabis the Ahlus Sunnah Wal Jammah is of belief; min dunihi (i.e. besides Him, against Him, instead of Him) is a technical term in vocabulary of Qur’an referring to gods and idol-gods. Mushrikeen are quoted as saying in the same verse: “We only worship them in order that they may bring us nearer to Allah."And its established the Mushrikeen worshiped idol-gods: "These our people have taken for worship gods other than Him: why do they not bring forward an authority clear (and convincing) for what they do?” [Ref: 18:15] and this establishes that Mushrikeen took idol-gods as protectors instead of Allah (subhana wa ta'ala). Part B: Mushrikeen believed their idol-gods were their protectors hence they worshiped them: But those who take for protectors besides Him (i.e. min dunihi) (say): "We only worship them in order that they may bring us nearer to Allah." [Ref: 39:3] Allah (subhana wa ta'ala) declares about whom the Mushrikeen took as protectors: “Say: "(It is) Allah." Say: "Do ye then take protectors other than Him, such as have no power either for good or for harm to themselves?" [Ref: 13:16] And protectors min dunihi are gods of Mushrikeen who have not created anything but themselves are created, nor possess ability to harm or benefit: “Yet they have taken besides Him other gods (i.e. alihah) who created nothing but are themselves created, and possess neither harm nor benefit for themselves, and possess no power (of causing) death, nor (of giving) life, nor of raising the dead.” [Ref: 25:3] Part C: Coming to the verse: “Do then those who disbelieved think that they can take My slaves as Auliya' (i.e. protectors) besides Me? Verily, We have prepared Hell as an entertainment for the disbelievers.” [Ref: 18:102] The “My slaves as Awliyah besides Me (i.e. min duni)?” are people who have been elevated to status of gods. Mushrikeen belonging to Ummah of Nuh (alayhis salam) had elevated under the misguidance of Shaytaan the pious slaves belonging to Ummah of Nuh (alayhis salam) as gods. Zoroastrianism believed Satan was a evil god who was brother of God of good. The Mushrikeen of Arabia under the influence Zoroastrians believed that the Jinns they make partners with Allah (subhana wa ta'ala) have blood relationship with Allah (subhana wa ta'ala): “And they have invented a blood-relationship between Him and the Jinns: but the Jinns know (quite well) that they have indeed to appear [before Him]!” [Ref: 37:158] With Jinns having blood-line going back to Allah (subhana wa ta'ala) then natural conclusion is God's children are gods and to refute this blood-line concept Allah (subhana wa ta'ala) stated: “Say: He Allah is One! Allah the eternal, the perfect. He begets not nor He is begotten. And there is none like Him.” [Ref: 112:1/4] “Yet they [the Mushrikeen of Arabia and Zoroastrians] make the Jinns partners with Allah, though Allah did create the Jinns; and ...” [Ref: 6:100] The Christians elevated Isa (alayhis salam) and Maryam (alayhis salam) to status of gods:“And (remember) when Allah will say (on the Day of Resurrection): "O 'Îsa (Jesus), son of Maryam (Mary)! Did you say unto men: 'Elevate me and my mother as two gods besides Allah (i.e. min dunillah)?'” [Ref: 5:116] Note the question: “Did you say unto men: 'Elevate me and my mother as two gods besides Allah (i.e. min dunillah)?'” being asked to Isa (alayhis salam) on the day of judgment reveals that his Ummah elevated him and his mother as gods. Allah (subhana wa ta'ala) states: “They have certainly disbelieved [in Isa alayhis salam] who say that Allah is Christ, the son of Mary.” [Ref: 5:17] “Surely, they have disbelieved who say: "Allah is the Messiah son of Maryam." But the Messiah said: "O Children of Israel! Worship Allah, my Lord and your Lord." Verily, whosoever sets up [gods and sons as] partners with Allah, then Allah has forbidden Paradise to him, and the Fire will be his abode.” [Ref: 5:72] The verse: “My slaves as Awliyah besides Me (i.e. min duni)?” is also about those who have been elevated to status of sons of Allah. Isa (alayhis salam) was taken to be son of Allah (subhana wa ta'ala) by Christians and Uzair (alayhis salam) whom the Jews took as son of Allah (subhana wa ta'ala): “The Jews call 'Uzair a son of Allah, and the Christians call Christ the son of Allah. That is a saying from their mouth; (in this) they but imitate what the unbelievers of old used to say.” [Ref: 9:30] Allah (subhana wa ta'ala) refuting the claims of a faction of Jews and Christians states: “He is the Originator of the heavens and the earth. How can He have children when He has no wife? He created all things and He is the All-Knower of everything.” [Ref: 6:101] and in another verse Allah (subhana wa ta'ala) states: “And they say: "The Most Gracious (i.e. Allah) has begotten a son." Glory to Him! They are but honored slaves.” [Ref: 21:26] And these honored slaves and pious servants who have been elevated to status of gods and sons of gods were servants of Allah (subhana wa ta'ala) and they are referred by Allah (subhana wa ta'ala) as my slaves in the verse: “My slaves as Awliyah besides Me (i.e. min duni)?” and they will on the day of judgment seek means to approach Allah (subhana wa ta'ala): “Those whom they call upon desire (for themselves) means of access to their Lord (i.e. Allah), as to which of them should be the nearest; and they hope for His Mercy and fear His Torment. Verily, the Torment of your Lord is (something) to be afraid of!” [Ref: 17:57] Conclusion:It has been established that the verses which the Wahhabi use against Ahlus Sunnah Wal Jammah's position are misconstrued to fit their own Khariji agenda because these verses refer to gods and idol-gods, sons of Allah of Mushrikeen and Prophet (sallalahu alayhi was'sallam) said the worst of creatures in creation of Allah (subhana wa ta'ala) are people who apply the verses revealed for kuffar upon Muslims: “... and the Mulhidun (heretical) after the establishment of firm proof against them:"And the statement of Allah: 'Allah will not mislead a people after He has guided them, until He makes clear to them what to avoid.' [9:115] And Ibn Umar used to consider them (the Khawarij and the Mulhidun) the worst of Allah's creatures and said: "These people took some verses that had been revealed concerning the disbelievers and interpreted them as describing the believers.” [Ref: Bukhari, Chapter 6: Killing The Khawarij] Note Ahlus Sunnah Wal Jammah does not believe in Awliyah-Allah as protector gods or protector sons of gods rather we believe them to be servants of Allah (subhana wa ta'ala). Thus the edicts of kuffr, Shirk return upon those who accuse Ahlus Sunnah of committing major Shirk. [24] Allama Sayyid Ahmad Saeed Kazmi al Qadri (rahimullah alayhi ta'ala) wrote: “Mushrikeen believed that Allah (subhana wa ta'ala) is enactor/initiator of great affairs [of universe] and with this aqeedah they believed that Allah (subhana wa ta'ala) has granted some pious worshipers status of god-hood. Therefore they are all creations deserved/rightful ma'bood (i.e. ones deserving worship). So much [deserving of worship] that if any one worships Allah (subhana wa ta'ala) only it will not be maqbool (i.e. accepted) until it is not joined with worship of ibadis saliheen: “(It will be said): "This is because, when Allah Alone was invoked (in worship) you disbelieved (denied), but when partners were joined to Him, you believed! So the judgment is only with Allah, the Most High, the Most Great!” [Ref: 40:12] "You invite me to disbelieve in Allah (and in His Oneness), and to join partners in worship with Him of which I have no knowledge; and I invite you to the All-Mighty, the Oft-Forgiving!” [Ref: 40:42] In fact Allah (subhana wa ta'ala) is far above [in the heavens] therefore only His worship is without benefit. These saliheen should be worshiped whom are muqqarib (near/beloved) to Allah (subhana wa ta'ala) so we through their blessing become muqarrib of Allah (suhana wa ta'ala). They believed that these worshiped [idols/gods] are sami and baseer and come to our help and aid. They [the Mushrikeen] had carved stones [into idols] with the names of these [ibadis saliheen] and when they faced their worshiped [idol-gods] their focus and direction (i.e. Qibla) would be these stones (i.e. idols). And those who came after them failed to realized the great difference between the stones (i.e. idols) and human. And they made these stones (i.e. idols) as their worshiped [idol-gods].” [Ref: Maqalaat e Kazmi, Vol One, Page 33: Mushrikeen Ka Aqeedah, Edited, addition of verses.] Shah Waliullah Muhaddith Dehalvi al Qadri (rahimullah alayhi ta'ala) while writing about the creed of Mushrikeen of Arabia writes in detail about the creed of Mushrikeen; that Allah (subhana wa ta'ala) had no partner in managing the great affairs: “Among the principles agreed upon among them [the people of the Ignorant Age i.e. Jaahiliyyah] was the belief that God, may He be exalted, had no partner in the creation of the heavens and the earth and the substances in them, and that He had no partner in managing the great affairs ...” and then he continues to state what those great affairs/major affairs are: ”... and that no one could reject His order nor frustrate His decree once it had become settles and decided, and this is His saying, may He be exalted, “If you asked them who created the heavens and the earth they would answer Allah, [31:25], and His saying, “If God’s chastisement comes upon you, will you call upon any other than God, if you speak truly? No; upon Him you will call, and He will remove that for which you call upon Him if he will, and you will forget whatever partners you associated with him,” [6:41-42], and His saying, “All upon whom you call for help lose their way except Allah.”[That is, these others fail in times of crisis or disaster] But it was due to their deviance in religion that they held that there were personages among the angels and the spirits who could manage [the affairs of] the people of the earth except for the major matters…What gave rise to this were the pronouncements of the divine laws concerning entrusting of the affairs to angels, and the answering of the prayers of those people who are closest [to God], so they supposed that this was an administration [of power] on their part like the administration of kings, by analogy of the unseen to the visible world, and this was false.” [Ref: Hujjatallah Al Baligha, Chapter 74] This demonstrates that Ahlus Sunnah Wal Jammah of past and present are in agreement that Mushrikeen believed in managing the major affairs of universe Allah (subhana wa ta'ala) did not have a partner but only in minor affairs their gods played a role – intercession. - [23] Introduction: The Wahhabis as well as Wahhabinised heretics apply the words min dunihi (i.e. besides Him, against Him, instead of Him) to be referring to all creation of Allah (subhana wa ta'ala) including Prophets, Awliyah-Allah, Mushrikeen and idol-gods because in their understanding everyone other then Allah (subhana wa ta'ala) is min dunihi with exception of meaning 'against Him'. The Wahhabi understanding creates room for distortion verses of Qur’an Which allows the Wahhabis to misconstrue the verses of Qur’an to denounce other Muslims as Mushrikeen. As an example, the Wahhabis would argue; you Sufis/Sunnis take Awliyah (i.e. protector) besides Allah, instead of Allah, against Allah, yet only Allah (subhana wa ta'ala) is protector: “And incline not to those who do wrong, or the Fire will seize you; and ye have no protectors other than Allah, nor shall ye be helped.” [Ref: 11:113] Therefore you have given a attribute of Allah (subhana wa ta'ala) to one of his creation for this reason you are kaffirs: “Do then those who disbelieved think that they can take My slaves as Auliya' (i.e. protectors) besides Me? Verily, We have prepared Hell as an entertainment for the disbelievers.” [Ref: 18:102] Note: Whenever a Wahhabi uses Qur’an as evidence to make takfir of Ahlus Sunnah Wal Jammah then the Wahhabi does so acting on the methodology of Khawarij (i.e. applying the hokam of verses which were revealed for Mushrikeen and for their idol-gods, upon Tawheed affirming Muslims) as is the case in two quoted verses. Part One: There are two methods of refutation one is to chase each point of Wahhabi [this is the longer route]. The second method is to establish the opposite of Wahhabi foundational belief [this the shorter route]. In this case the shorter route would be employed in this section to clarify the Wahhabi distortion of Qur'anic verses and to refute the allegation against Ahlus Sunnah Wal Jammah. Wahhabi point one, only Allah (subhana wa ta'ala) is protector and there is no protector other then Allah (subhana wa ta'ala). Point two, believing in a protector other then Allah (subhana wa ta'ala) means giving a creation of Allah (subhana wa ta'ala) His attribute. And finally point three, you Sufis/Sunnis are Mushrikeen for believing in protector besides Allah (subhana wa ta'ala). Technically Wahhabi point one is foundation, and without which the points two, three, are baseless. Hence if it was refuted the entire building of distortion and takfir would collapse faster then the perfect demolition of twin towers. Part Two: Allah (subhana wa ta'ala) instructs: “O you who believe! Take not for Auliya' (i.e. protectors) disbelievers instead of believers. Do you wish to offer Allah a manifest proof against yourselves?” [Ref: 4:144] Implying that believers should only take believers as Awliyah. In another verse Allah (subhana wa ta'ala) states He will reveal to the believers who out of them is munafiq and Momin by trying them with Jihad [fi sabilillah]. And by revealing who has taken others as Awliyah (i.e. protectors) other then Allah (subhana wa ta'ala), His Messenger and the Momineen: “Are you under the illusion that you would be left just like this. Whereas Allah has not yet made known [to you, of] those of you who will fight and not take protectors anyone except Allah and His Noble Messenger and the Muslims? And Allah is Well Aware of your deeds.” [Ref: 9:16] Allah (subhana wa ta'ala) states: “And whosoever takes Allah, His Messenger, and those who have believed, as protectors, then the party of Allah will be the victorious.” [Ref: 5:56] This establishes that there are Awliyah whom Allah (subhana wa ta'ala) has approved and those who believe in these Awliyah are the ones who have firm faith in Qur’an and they are indeed Muslims. Thus those who disbelieve in Allah (subhana wa ta'ala), RasoolAllah (sallalahu alayhi was'sallam) as well as the pious believers being Awliyah are the ones who have committed kuffr because they reject Qur'anic verses knowingly/unknowingly Conclusion: It is clear that opposite of Wahhabi foundational belief as been established with firm and explicit proof. Hence point two 'believing in a protector other then Allah (subhana wa ta'ala) means giving a creation of Allah (subhana wa ta'ala) His attribute.' can not be correct because it declares a Qur'anic teaching as Shirk (i.e. Prophet, Momineen being Awliyah). As an additional point, the Wahhabi methodology of determining Shirk of attributes is outward, word for word basis. Meaning Allah (subhana wa ta'ala) being protector means that is His attribute and if this word protector is used for creation of Allah (subhana wa ta'ala) then Shirk is warranted. And Ahlus Sunnah do not just determine Shirk of attributes based on the use of same word but as well as same meaning. So, Allah (subhana wa ta'ala) is protector from eternity, now if someone believes a creation of Allah (subhana wa ta'ala) is protector from eternity even the ones stated in Qur’an then the person has committed Shirk of attributes. Part A: In contrast to Wahhabis the Ahlus Sunnah Wal Jammah is of belief; min dunihi (i.e. besides Him, against Him, instead of Him) is a technical term in vocabulary of Qur’an referring to gods and idol-gods. Mushrikeen are quoted as saying in the same verse: “We only worship them in order that they may bring us nearer to Allah."And its established the Mushrikeen worshiped idol-gods: "These our people have taken for worship gods other than Him: why do they not bring forward an authority clear (and convincing) for what they do?” [Ref: 18:15] and this establishes that Mushrikeen took idol-gods as protectors instead of Allah (subhana wa ta'ala). Part B: Mushrikeen believed their idol-gods were their protectors hence they worshiped them: But those who take for protectors besides Him (i.e. min dunihi) (say): "We only worship them in order that they may bring us nearer to Allah." [Ref: 39:3] Allah (subhana wa ta'ala) declares about whom the Mushrikeen took as protectors: “Say: "(It is) Allah." Say: "Do ye then take protectors other than Him, such as have no power either for good or for harm to themselves?" [Ref: 13:16] And protectors min dunihi are gods of Mushrikeen who have not created anything but themselves are created, nor possess ability to harm or benefit: “Yet they have taken besides Him other gods (i.e. alihah) who created nothing but are themselves created, and possess neither harm nor benefit for themselves, and possess no power (of causing) death, nor (of giving) life, nor of raising the dead.” [Ref: 25:3] Part C: Coming to the verse: “Do then those who disbelieved think that they can take My slaves as Auliya' (i.e. protectors) besides Me? Verily, We have prepared Hell as an entertainment for the disbelievers.” [Ref: 18:102] The “My slaves as Awliyah besides Me (i.e. min duni)?” are people who have been elevated to status of gods. Mushrikeen belonging to Ummah of Nuh (alayhis salam) had elevated under the misguidance of Shaytaan the pious slaves belonging to Ummah of Nuh (alayhis salam) as gods. Zoroastrianism believed Satan was a evil god who was brother of God of good. The Mushrikeen of Arabia under the influence Zoroastrians believed that the Jinns they make partners with Allah (subhana wa ta'ala) have blood relationship with Allah (subhana wa ta'ala): “And they have invented a blood-relationship between Him and the Jinns: but the Jinns know (quite well) that they have indeed to appear [before Him]!” [Ref: 37:158] With Jinns having blood-line going back to Allah (subhana wa ta'ala) then natural conclusion is God's children are gods and to refute this blood-line concept Allah (subhana wa ta'ala) stated: “Say: He Allah is One! Allah the eternal, the perfect. He begets not nor He is begotten. And there is none like Him.” [Ref: 112:1/4] “Yet they [the Mushrikeen of Arabia and Zoroastrians] make the Jinns partners with Allah, though Allah did create the Jinns; and ...” [Ref: 6:100] The Christians elevated Isa (alayhis salam) and Maryam (alayhis salam) to status of gods:“And (remember) when Allah will say (on the Day of Resurrection): "O 'Îsa (Jesus), son of Maryam (Mary)! Did you say unto men: 'Elevate me and my mother as two gods besides Allah (i.e. min dunillah)?'” [Ref: 5:116] Note the question: “Did you say unto men: 'Elevate me and my mother as two gods besides Allah (i.e. min dunillah)?'” being asked to Isa (alayhis salam) on the day of judgment reveals that his Ummah elevated him and his mother as gods. Allah (subhana wa ta'ala) states: “They have certainly disbelieved [in Isa alayhis salam] who say that Allah is Christ, the son of Mary.” [Ref: 5:17] “Surely, they have disbelieved who say: "Allah is the Messiah son of Maryam." But the Messiah said: "O Children of Israel! Worship Allah, my Lord and your Lord." Verily, whosoever sets up [gods and sons as] partners with Allah, then Allah has forbidden Paradise to him, and the Fire will be his abode.” [Ref: 5:72] The verse: “My slaves as Awliyah besides Me (i.e. min duni)?” is also about those who have been elevated to status of sons of Allah. Isa (alayhis salam) was taken to be son of Allah (subhana wa ta'ala) by Christians and Uzair (alayhis salam) whom the Jews took as son of Allah (subhana wa ta'ala): “The Jews call 'Uzair a son of Allah, and the Christians call Christ the son of Allah. That is a saying from their mouth; (in this) they but imitate what the unbelievers of old used to say.” [Ref: 9:30] Allah (subhana wa ta'ala) refuting the claims of a faction of Jews and Christians states: “He is the Originator of the heavens and the earth. How can He have children when He has no wife? He created all things and He is the All-Knower of everything.” [Ref: 6:101] and in another verse Allah (subhana wa ta'ala) states: “And they say: "The Most Gracious (i.e. Allah) has begotten a son." Glory to Him! They are but honored slaves.” [Ref: 21:26] And these honored slaves and pious servants who have been elevated to status of gods and sons of gods were servants of Allah (subhana wa ta'ala) and they are referred by Allah (subhana wa ta'ala) as my slaves in the verse: “My slaves as Awliyah besides Me (i.e. min duni)?” and they will on the day of judgment seek means to approach Allah (subhana wa ta'ala): “Those whom they call upon desire (for themselves) means of access to their Lord (i.e. Allah), as to which of them should be the nearest; and they hope for His Mercy and fear His Torment. Verily, the Torment of your Lord is (something) to be afraid of!” [Ref: 17:57] Conclusion:It has been established that the verses which the Wahhabi use against Ahlus Sunnah Wal Jammah's position are misconstrued to fit their own Khariji agenda because these verses refer to gods and idol-gods, sons of Allah of Mushrikeen and Prophet (sallalahu alayhi was'sallam) said the worst of creatures in creation of Allah (subhana wa ta'ala) are people who apply the verses revealed for kuffar upon Muslims: “... and the Mulhidun (heretical) after the establishment of firm proof against them:"And the statement of Allah: 'Allah will not mislead a people after He has guided them, until He makes clear to them what to avoid.' [9:115] And Ibn Umar used to consider them (the Khawarij and the Mulhidun) the worst of Allah's creatures and said: "These people took some verses that had been revealed concerning the disbelievers and interpreted them as describing the believers.” [Ref: Bukhari, Chapter 6: Killing The Khawarij] Note Ahlus Sunnah Wal Jammah does not believe in Awliyah-Allah as protector gods or protector sons of gods rather we believe them to be servants of Allah (subhana wa ta'ala). Thus the edicts of kuffr, Shirk return upon those who accuse Ahlus Sunnah of committing major Shirk. [24] Allama Sayyid Ahmad Saeed Kazmi al Qadri (rahimullah alayhi ta'ala) wrote: “Mushrikeen believed that Allah (subhana wa ta'ala) is enactor/initiator of great affairs [of universe] and with this aqeedah they believed that Allah (subhana wa ta'ala) has granted some pious worshipers status of god-hood. Therefore they are all creations deserved/rightful ma'bood (i.e. ones deserving worship). So much [deserving of worship] that if any one worships Allah (subhana wa ta'ala) only it will not be maqbool (i.e. accepted) until it is not joined with worship of ibadis saliheen: “(It will be said): "This is because, when Allah Alone was invoked (in worship) you disbelieved (denied), but when partners were joined to Him, you believed! So the judgment is only with Allah, the Most High, the Most Great!” [Ref: 40:12] "You invite me to disbelieve in Allah (and in His Oneness), and to join partners in worship with Him of which I have no knowledge; and I invite you to the All-Mighty, the Oft-Forgiving!” [Ref: 40:42] In fact Allah (subhana wa ta'ala) is far above [in the heavens] therefore only His worship is without benefit. These saliheen should be worshiped whom are muqqarib (near/beloved) to Allah (subhana wa ta'ala) so we through their blessing become muqarrib of Allah (suhana wa ta'ala). They believed that these worshiped [idols/gods] are sami and baseer and come to our help and aid. They [the Mushrikeen] had carved stones [into idols] with the names of these [ibadis saliheen] and when they faced their worshiped [idol-gods] their focus and direction (i.e. Qibla) would be these stones (i.e. idols). And those who came after them failed to realized the great difference between the stones (i.e. idols) and human. And they made these stones (i.e. idols) as their worshiped [idol-gods].” [Ref: Maqalaat e Kazmi, Vol One, Page 33: Mushrikeen Ka Aqeedah, Edited, addition of verses.] Shah Waliullah Muhaddith Dehalvi al Qadri (rahimullah alayhi ta'ala) while writing about the creed of Mushrikeen of Arabia writes in detail about the creed of Mushrikeen; that Allah (subhana wa ta'ala) had no partner in managing the great affairs: “Among the principles agreed upon among them [the people of the Ignorant Age i.e. Jaahiliyyah] was the belief that God, may He be exalted, had no partner in the creation of the heavens and the earth and the substances in them, and that He had no partner in managing the great affairs ...” and then he continues to state what those great affairs/major affairs are: ”... and that no one could reject His order nor frustrate His decree once it had become settles and decided, and this is His saying, may He be exalted, “If you asked them who created the heavens and the earth they would answer Allah, [31:25], and His saying, “If God’s chastisement comes upon you, will you call upon any other than God, if you speak truly? No; upon Him you will call, and He will remove that for which you call upon Him if he will, and you will forget whatever partners you associated with him,” [6:41-42], and His saying, “All upon whom you call for help lose their way except Allah.”[That is, these others fail in times of crisis or disaster] But it was due to their deviance in religion that they held that there were personages among the angels and the spirits who could manage [the affairs of] the people of the earth except for the major matters…What gave rise to this were the pronouncements of the divine laws concerning entrusting of the affairs to angels, and the answering of the prayers of those people who are closest [to God], so they supposed that this was an administration [of power] on their part like the administration of kings, by analogy of the unseen to the visible world, and this was false.” [Ref: Hujjatallah Al Baligha, Chapter 74] This demonstrates that Ahlus Sunnah Wal Jammah of past and present are in agreement that Mushrikeen believed in managing the major affairs of universe Allah (subhana wa ta'ala) did not have a partner but only in minor affairs their gods played a role – intercession.

- [8] Allah (subhana wa ta'ala) states: “When news is brought to one of them of (the birth of) a female his face darkens and he is filled with inward grief!” [Ref: 16:58] After stating how sad the Mushrikeen felt when they are given the news of birth of a female child Allah (subhana wa ta'ala) instructs to ask the Mushrikeen: “Now ask them their opinion: Is it that thy Lord has (only) daughters, and they have sons?” [Ref: 37:149] and few verses later: “Did He (then) choose daughters rather than sons?” [Ref: 37:153] And reality is that none of them knew who Lat, Uzza, Manat were, male or female and their knowledge of them was based on conjecture. There is clear proof that Lat was a man and not a female: “Regarding His statement about the Lat and the Uzza: Lat was originally a man who used to mix Sawiq for the pilgrims.” [Ref: Book 60, Hadith 382] - [9] “(The Pagans), leaving Him, call but upon (i.e. yad'una) female goddesses: They call but upon Satan the persistent rebel!" [Ref: 4:117] - [10] Prophet (sallalahu alayhi was'sallam) recited the verse upon the idols while destroying them indicating the verse is referring to the idols: “Truth has arrived, and falsehood can neither create anything from the beginning nor can It restore to life.” [Ref: 39:49] and by falsehood idols are intended. In another verse Allah (subhana wa ta'ala) questions the Mushrikeen: "Will ye worship, besides Allah, something which hath no power either to harm or benefit you?” [Ref: 5:76] indicating that Mushrikeen know: “(They the idols are) dead, lifeless, and they know not when they (the people) will be raised up." [Ref: Surah 16:21] then Allah (subhana wa ta'ala) counters: “Yet have they taken, besides him, gods that can create nothing but are themselves created; that have no control of hurt or good to themselves; nor can they control death nor life nor resurrection.” [Ref: 25:3] - [11] Prophet Ibrahim (alayhis salam) knew that Mushrikeen of his era worshiped the idols, and worshiped these idols as gods: “And (remember) when Ibrahim (Abraham) said to his father Azar: "Do you take idols as alihah (gods)? Verily, I see you and your people in manifest error.” [Ref: 6:74] So his question was not to gain knowledge from the Mushrikeen but to start a dialogue with them, to create a basis for refutation. - [12] Another verse where Prophet (sallalahu alayhi was'sallam) is instructed to make similar statement: "Shall I take (other) gods besides Him? If Most Gracious should intend some adversity for me, of no use whatever will be their intercession for me, nor can they deliver me.” [Ref: 36:23] - [13] The implications of the question is that the Mushrikeen Allah (subhana wa ta'ala) sustains the mankind on earth by sending rain from skies and as a result earth produces crops of various kind: “O mankind, worship your Lord, who created you and those before you, that you may become righteous - [He] who made for you the earth a bed [spread out] and the sky a ceiling and sent down from the sky, rain and brought forth thereby fruits as provision for you. So do not attribute to Allah equals while you know [that there is nothing similar to Him].” [Ref: 2:21/22] - [14] The Mushrikeen believed it is Allah (subhana wa ta'ala) who was in control of hearing and seeing. Allah (subhana wa ta'ala) confirms what the Mushrikeen believed about Allah (subhana wa ta'ala): “It is He Who has created for you (the faculties of) hearing, sight, feeling and understanding: little thanks it is ye give!” [Ref: 23:78] in another verse Allah (subhana wa ta'ala) states:“Verily We created Man from a drop of mingled sperm, in order to try him: So We gave him (the gifts), of hearing and Sight.” [Ref: 76:2] Once hearing, seeing are affirmed as in control of Allah (subhana wa ta'ala) then they are told:“And if Allah willed, He could take away their faculty of hearing and seeing; for Allah hath power over all things.” [Ref: 2:20] “Say, "Have you considered: if Allah should take away your hearing and your sight and set a seal upon your hearts, which god other than Allah could bring them [back] to you?" Look how we diversify the verses; then they [still] turn away.” [Ref: 6:46] Implication of which is that in creed of Mushrikeen there is no other god able to revert the command of Allah (subhana wa ta'ala) because He is the supreme God master of gods: “Ibn 'Abbas (Allah be pleased with them) reported that the polytheists also pronounced (Talbiya) as: “Here I am at Thy service, there is no associate with Thee.” The Messenger of Allah (may peace be upon him) said: Woe be upon them, as they also said: “But one associate with Thee, you possess mastery over him, but he does not possess mastery (over you).” They used to say this and circumbulate the Ka'ba.” [Ref: Muslim, B7, H2671] - [15] “Behold! in the creation of the heavens and the earth; in the alternation of the night and the day; in the sailing of the ships through the ocean for the profit of mankind; in the rain which Allah Sends down from the skies, and the life which He gives therewith to an earth that is dead; in the beasts of all kinds that He scatters through the earth; in the change of the winds, and the clouds which they Trail like their slaves between the sky and the earth;- (Here) indeed are Signs for a people that are wise.” [Ref: 2:164] In another verse Allah (subhana wa ta'ala) explains who He brings the living out of the dead, and dead out of the living: “It is Allah Who causeth the seed-grain and the date-stone to split and sprout. He causeth the living to issue from the dead and He is the one to cause the dead to issue from the living. That is Allah. then how are ye deluded away from the truth?” [Ref: 6:95] - [16] “To Allah belongs all that is in the heavens and on earth: To Him do all questions go back (for decision).” [Ref: 3:109] “To Him belongs whatever is in the heavens and on earth, and to Him is duty due always: then will ye fear other than Allah.” [Ref: 16:52] “To Him belong what is in the heavens and on earth, and all between them, and all beneath the soil.” [Ref: 20:6] “To Him belongs all that is in the heavens and on earth: for verily Allah,- He is free of all wants, Worthy of all Praise.” [Ref: 22:64] - [17] “Say: "Who is the Lord of the seven heavens, and the Lord of the Arsh Supreme?" [Ref: 23:86] “Allah is He Who created seven Firmaments and of the earth a similar number. Through the midst of them (all) descends His Command: that ye may know that Allah has power over all things, and that Allah comprehends, all things in (His) Knowledge.” [Ref: 65:12] "'See ye not how Allah has created the seven heavens one above another.” [Ref: 71:15] “Yea, to Allah belong the dominion of the heavens and the earth; and to Allah is the final goal (of all).” [Ref: 24:42] “Verily your Lord is Allah, who created the heavens and the earth in six days, and is firmly established on the Arsh, regulating and governing all things. No intercessor (can plead with Him) except after His leave (hath been obtained). This is Allah your Lord; Him therefore serve ye: will ye not receive admonition?” [Ref: 10:3] - [18] The Mushrikeen took their idol-gods or whom the idols represented as equal-partners/absolute-partners with Allah (subhana wa ta'ala). Meaning they took their idol-gods as equals of Allah (subhana wa ta'ala) in attributes of hearing, seeing and equal in belief Allah (subhana wa ta'ala) was their God as well as their idol-gods. In addition they called upon Allah (subhana wa ta'ala) in times of difficulty as an act of worship and they worshiped the the idols because they considered them equal in worship of Allah (subhana wa ta'ala) as well. - [19] After Prophet Ibrahim (alayhis salam) destroyed the idol-gods of his polytheistic Ummah: “They [the Mushrikeen] said: "Are you the one who has done this to our gods, O Ibrahim?" [Prophet Ibrahim alayhis salam] Said: "Nay, this one, the biggest of them (idols) did it. Ask them, if they can speak!" [Ref: 21:62/63] Their inability to help others and helping themselves was demonstrated by Prophet Ibrahim (alayhis salam) because the idol-gods failed to protect themselves nor could they aid the investigators. - [20] Allah (subhana wa ta'ala) states: “Have they feet wherewith they walk? Or have they hands wherewith they hold? Or have they eyes wherewith they see? Or have they ears wherewith they hear? [Ref: 7:195] The deduction is that idol-gods can not hear the call of Mushrikeen nor they can help anyone else or themselves because they do not possess walking feet, holding hands, seeing eyes, and hearing ears. - [21] Mushrikeens in amazement to preaching of Tawheed by Prophet (sallalahu alayhi was'sallam) had said: "Has he made the gods (all) into one Allah. Truly this is a wonderful thing!" [Ref: 38:5] so in response Allah (subhana wa ta'ala) questions them after establishing the authority of Tawheed with parables: “Are those two [belief systems] equal in comparison?” - [22] The Mushrikeen sincerely worshiped Allah (subhana wa ta'ala) in times of difficulty: “And if a wave comes upon them like mountains, they pray to Allah believing purely in Him; then when He brings them safely to land, some of them remain upon justice; and none will deny Our signs except an extremely unfaithful, ungrateful person.” [Ref: 31:32] but in their ordinary life they were sincere in worship of their idol-gods. Allah (subhana wa ta'ala) informs and instructs Prophet (sallalahu alayhi was'sallam): “Verily it is We Who have revealed the Book to thee in Truth: so worship Allah, offering Him sincere devotion.” [Ref: 39:2] Addressing the mankind Allah (subhana wa ta'ala) the Living states: “He is the Living (One): There is no god but He: Call upon Him, giving Him sincere worship. Praise be to Allah, Lord of the Worlds!” [Ref: 40:65]

Worshiping Subordinate Idol-God Partners To Get Close To Allah (subhana wa ta'ala): The Mushrikeen worshiped their subordinate idol-god partners and the reason given by them: “Is it not to Allah that sincere devotion is due?[22] But those who take for protectors besides Him (i.e. min dunihi)[23] (say): "We only worship them in order that they may bring us nearer to Allah." [Ref: 39:3] And when the Mushrikeen were called to Tawheed and worship of Allah (subhana wa ta'ala) alone they argued; if Tawheed and worship of Allah (subhana wa ta'ala) alone was the teaching of Allah (subhana wa ta'ala) then Jews as well as Christians would have informed them of this message before. Then they asked for the proof of teaching of Tawheed and teaching of worship of Allah (subhana wa ta'ala) alone from teachings of Prophets gone past. In response to this Allah (subhana wa ta'ala) stated: “And question thou our apostles whom We sent before thee; Did We appoint any gods other than Most Gracious to be worshiped?” [Ref: 43:45] Implication of this question is; Allah (subhana wa ta'ala) did not appoint any god to be worshiped besides Him. Allah (subhana wa ta'ala) then states: "These our people have taken for worship gods other than Him: why do they not bring forward an authority clear (and convincing) for what they do? Who doth more wrong than such as invent a falsehood against Allah.” [Ref: 18:15] and in another verse: Or have they taken for worship (other) gods besides him? Say, "Bring your convincing proof: this is the Message of those with me and the Message of those before me." But most of them know not the Truth, and so turn away. “ [Ref: 21:24] Allah (subhana wa ta'ala) will question the Mushrikeen of Arabia who worshiped the idol-gods: “Then, on the Day of Resurrection, He will disgrace them and will say: "Where are My (so called) partners concerning whom you used to disagree and dispute?" [Ref: 16:27] One reply the Mushrikeen would give: "By Allah, our Lord we were not those who joined others in worship with Allah." [Ref: 6:23] in another verse it is recorded they will say: "We inform You that none of us bears witness to it (i.e. that they are Your partners)!" [Ref: 41:47] Allah (subhana wa ta'ala) will know the lies of Mushrikeen but they will eventually admit: "They [the idol-gods] have vanished and deserted us." And they will bear witness against themselves, that they were disbelievers.” [Ref: 7:37] And Allah (subhana wa ta'ala) in will say: “And truly you have come unto Us alone as We created you the first time. You have left behind you all that which We had bestowed on you. We see not with you your intercessors whom you claimed to be partners with Allah. Now all relations between you and them have been cut off, and all that you used to claim has vanished from you.” [Ref: 6:94] Also Allah (subhana wa ta'ala) questions: “Then why did those whom they had taken for alihah (i.e. Gods) besides Allah, as a way of approach (to Allah) not help them?” and the question is answered by Allah (subhana wa ta'ala) Himself in the same verse: “Nay, but they vanished completely from them (when there came the torment). And that was their lie, and their inventions which they had been inventing.” [Ref: 46:28] Then Allah (subhana wa ta'ala) will say to the Mushrikeen: “Indeed, you [the disbelievers] and what you worship other than Allah are the fuel of Hell. You will be coming to [enter] it. Had these [false deities] been [actual] gods, they would not have come to it, but all are eternal therein.” [Ref: 21:98/99] Allah (subhana wa ta'ala) gather the Jinns, Angles, Isa (alayhis salam), Maryam (alayhis salam), Uzair (alayhis salam) and the Saliheen belonging to Ummah of Nuh (alayhis salam) and question them: “The day He will gather them together as well as those whom they worship besides Allah, He will ask: "Was it ye who let these My servants astray, or did they stray from the Path themselves?" [Ref: 25:17] The polytheistic sect of Jews Christians, and polytheist who worshiped the Jinn as well Angles will spot the whom they had been worshiping in the earthly life and will point them out to Allah (subhana wa ta'ala): “And when those who associated partners with Allah see their (Allah's so-called) partners, they will say: "Our Lord! These are our partners whom we used to invoke besides you." [Ref: 16:86] In response to Allah's (subhana wa ta'ala) question they will say: “One day shall We gather them all together. Then shall We say to those who joined gods (with Us): "To your place! ye and those ye joined as 'partners' We shall separate them, and their "Partners" shall say: "It was not us that ye worshiped!” [Ref: 10:28] and the associated partners will also say: "Surely! You [Mushrikeen] indeed are liars!" [Ref: 16:86] Then Allah (subhana wa ta'ala) will place barrier between the Mushrikeen and the Saliheen, Prophet, Angles, and the pious Jinn: “And (remember) the Day He will say: "Call those (so-called) partners of Mine whom you pretended." Then they will cry unto them, but they will not answer them, and We shall put a Maubiq (barrier) between them.” [Ref: 18:52] Thus they will not be able to receive any help nor whom they worshiped will be able to hear them because they will be in paradise enjoying what Allah (subhana wa ta'ala) promised them. Conclusion: To believe the Mushrikeen were declared as Mushrikeen because of believing in intercessors, protectors with Allah (subhana wa ta'ala) is arguing to establish permissible type of Shirk as well as impermissible type of Shirk. Note we the Muslims profess Prophet (sallalahu alayhi was'sallam) as well as his Ummatis are Awliyah (i.e. protectors) and Shuhaf'a (i.e. intercessors) with Allah (subhana wa ta'ala) on the day of judgment Therefore mere affirmation of belief in a creation of Allah (subhana wa ta'ala) to be Wali (i.e. protector) and Shafi (i.e. intercessor) cannot be the reason of Shirk. Otherwise the Muslims have been forced to affirm the Shirk of Mushrikeen in Qur’an for creations of Allah (subhana wa ta'ala). Or otherwise we have to accept the impossible reality of permissible type of Shirk and impermissible type of Shirk. Permissible type of Shirk being; Prophet (sallalalahu alayhi was'sallam) as well as believers being Awliyah and Shufa'a and impermissible type of Shirk being taking of idols as Awliyah and Shufa'a. In Islam Shirk was not legitimized for believers and made illegal for disbelievers. Whatever belief is legitimized for believers if a Mushrik was to affirm it his belief would be accepted and whatever belief warrants Shirk upon Mushrikeen equally is Shirk if a Muslim professes it. Hence believing in a creation of Allah (subhana wa ta'ala) to be Shafi or Wali cannot be the reason for Shirk of Mushrikeen. Not unless the creation of Allah (subhana wa ta'ala) is believed to be absolute-partner with Allah (subhana wa ta'ala) in these attributes. Or the creation is elevated to the status of a god-partner of Allah (subhana wa ta'ala). In that case elevating a creation of Allah (subhana wa ta'ala) to status of god and then believing this god possesses the attributes of Wali and Shafi will make that creation a absolute-partner with Allah (subhana wa ta'ala) in these attributes warranting major Shirk. It is established that Mushrikeen believed in idols, Jinns, angles to be their gods and believed in Allah (subhana wa ta'ala) to be the supreme Deity who had god-partners. Also believed that Allah (subhana wa ta'ala) possessed authority over these subordinate gods and they did not have any authority over Allah (subhana wa ta'ala). In addition to this, they believed their subordinate-god-partners, were their intercessors with Allah (subhana wa ta'ala) and their worship of these gods/goddesses will bring them closer to Allah (subhana wa ta'ala).[24] Thus the people of Arabia were declared Mushrikeen because they believed in god-partners with Allah (subhana wa ta'ala) and not for the belief that idols are their; intercessors to, protectors with, Allah (subhana wa ta'ala). Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi Footnotes: - [1] The truth is compromised of both; the Mushrikeen indeed took their idols as intercessors with Allah (subhana wa ta'ala) which is supported with fallowing verse in which the Mushrikeen argued their idols are their intercessors: "They worship besides Allah, things that hurt them not nor profit them, and they say: "These are our intercessors with Allah." Say: "Do ye indeed inform Allah of something He knows not, in the heavens or on earth?- Glory to Him! and far is He above the partners they ascribe (to Him)!" [Ref: 10:18] In another verse of Qur’an Allah (subhana wa ta'ala) criticizing the idols of Mushrikeen states: "What! Do they take for intercessors others besides Allah. Say: "Even if they have no power whatever and no intelligence?" [Ref: 39:43] but it is also true that Mushrikeen in time of Prophet (sallalahu alayhi was'sallam) as well as in time of Prophet Ibrahim (alayhis salam) took their idols as gods: "Lo! Abraham said to his father Azar: "Takest thou idols for gods? For I see thee and thy people in manifest error." [Ref: 6:74] as well as took those people as gods whom the idols represented and it was for this reason alone Allah (subhana wa ta'ala) declared them Mushrikeen. - [2] Wahhabi's argument centered around Shirk of attributes. He argued that people who wear Taweez believe the cure for their illness is from this Taweez and not from Allah (subhana wa ta'ala). Therefore those who use Taweez commit Shirk because the curing is a attribute of Allah (subhana wa ta'ala). In response to which I made a brief statement: 'Commonly in linguistic/allegorical terms it is said by Muslims and non-Muslims alike that food satisfies hunger, water quenches thirst, knife cuts, fire burns,medicine heals yet the in Haqiqi (realistic, literal) terms we the Muslims believe that Allah (subhana wa ta'ala) satisfies hunger, quenches thirst, cuts, burns and food, water, knife, fire are the means via which Allah (subhana wa ta'ala) achieves his objectives.”I proceeded: "If the user of Taweez actually believes in Haqiqi terms the cure is from Taweez and not from Allah (subhana wa ta'ala) then indeed he is Mushrik but if he states in Majazi (i.e. allegorical) term that cure is from Taweez but it is part of his belief that via this Taweez Allah (subhana wa ta'ala) cures the illness then he has nothing wrong with his aqeedah of Tawheed."To illustrate my point to him I proceeded from here in question and answer manner. Me: “Does water quench thirst or Allah (subhana wa ta'ala)?” Him: “Allah (subhana wa ta'ala)!” Me: “Does food satisfy hunger or Allah (subhana wa ta'ala)?” Him: “Allah (subhana wa ta'ala)! Me: Does fire burn or Allah (subhana wa ta'ala)?” Him: “Allah (subhana wa ta'ala)!” Me: “Does medicine cure or Allah (subhana wa ta'ala)?” Him: [Thinking he was being smart he answered] "With this one I would say medicine." Me: “So in Haqiqi (real, actual) sense the cure is from medicine and not from Allah (subhana wa ta'ala)?” Him: “No, no! The cure is from Allah (subhana wa ta'ala) but medicine is means to cure.” Me: “Yes, medicine is means to cure in Majazi sense and if someone was to say in Majazi sense that the Taweez cures [as you Naveed said medicine cures in Majazi terms] or believes in Majazi sense that Taweez cures [as you Naveed believed medicine cures in Majazi sense] but in Haqiqi terms only Allah (subhana wa ta'ala) cures then he does not commit Shirk.” To summarize the main point; we can not declare anyone to be Mushrik just on basis of Majazi (i.e. metaphorical), Zahiri (i.e. superficial), Lughvi (i.e. linguistical) affirmation of cure to Taweez or medicine. Or Majazi affirmation of knife cutting, food satisfying hunger, and water quenching thirst until a person unambiguously states, medicine, taweez, food, water, knife cut, cure, satisfy hunger, and quench thirst not Allah (subhana wa ta'ala). Note: This discussion is not exact representation of actual full dialogue because I can not recall everything which was said. Other aspects of dialogue which I do remember but can not pin point where they belong in the chronological order of discussion thus I have omitted them. - [3] Note here Mr Naveed was drawing a parallel between the belief of Ahlus Sunnah; Taweez being means of cure, and Mushrikeens belief: idols being intercessors/means to Allah (subhana wa ta'ala) for material gain, cure from illness etc. Part One: Yes they did indeed took their idol gods as intercessors and means to Allah (subhana wa ta'ala). Mr Naveed the Mushrikeen of Makkah were not declared Mushrikeen for holding the belief; their idols are means to Allah (subhana wa ta'ala). They were declared Mushrikeen on the basis of their belief; idols are god-partners with Allah (subhana wa ta'ala). Part Two: We believe Isa (alayhis salam) is Roohullah so do the Christians believe Jesus is Spirit of God. Does this similarity negatively effect aqeedah of a Muslim? Does this similarity in belief determine a Muslim is Mushrik or Christian is a Muslim? Of course not because the fundamental disagreement with Christians is they took Jesus to be god and we believed in Isa (alayhis salam) as a Messenger of God. So our understanding of Isa (alayhis salam) being spirit from Him and spirit of Allah (subhana wa ta'ala) is meaning of him being a Prophet of Allah (subhana wa ta'ala) like other Prophets, a creation. Where as the Christians believe Isa (alayhis salam) is Roohullah in meaning of him being God, three in One. Therefore our point of agreement does not detract from belief of Muslim nor does this agreement of belief remove Christian from fold of polytheism because the reason of their polytheism was their elevating Jesus to level of god and son of god. Part Three: Similarity in one's one aspect of belief does not determine one to be protected from disbelief or from being a disbeliever. Rather belief and disbelief is independent of similarity of belief which Muslims might have with Mushrikeen of Makkah, Christians, Jews, Buddhists, Hindus, and Sikhs. In case of Mushrikeen of Makkah as well as with regards to Christians, our disagreement with them is on fundamental aspect of aqeedah. They take creation of Allah (subhana wa ta'ala) as a god. In short their disbelief is not judged based on what they have in agreement with aqeedah of Tawheed or belief of Muslims or teaching of Qur’an but what they choose to disbelieve of Islam. - [4] It wasn't possible for him to deny or reject or even refute the argument I presented with regards to use of Taweez therefore he changed the battle ground to a different topic (i.e. Tawassul). The implications of his question in the context of the discussion was to insinuate that Mushrikeen as well as Ahlus Sunnah have same belief that in Haqiqi sense; aid, cure, sickness comes from Allah but the idols/Awliyah-Allah/Taweez are the intercessors/means via which Allah grants. Hence in the belief of Ahlus Sunnah and in the belief of Mushrikeen there is no difference [implication of which is Ahlus Sunnah Wal Jammat are Mushrikeen]. Part One: Tehqeeqi answer is that people of Makkah were declared Mushrikeen because they took idols as gods with Allah (subhana wa ta'ala) not for just believing the idols to be their intercessors. Part Two: A tanqeedi answer; Wahhabis too believe in Haqiqi sense the aid, cure, cutting, burning, quenching of thirst is from Allah (subhana wa ta'ala). Therefore you are taking medicine, food, water, fire, knife as means/intercessors with Allah (subhana wa ta'ala). And your belief also is; Allah (subhana wa ta'ala) grants cure via medicine, satisfies hunger with food, quenches thirst with water, and burns with fire. On the basis of intercession you insinuated; the aqeedah of Sunni's is same as aqeedah of Mushrikeen yet it is evident that you also believe in means/intercessors with Allah (subhana wa ta'ala). Now I inquire Mr Wahhabi: "What is the difference between your belief and the belief of Mushrikeen?" and this is from me: "Why are you not Mushrik (i.e. kaffir who believes in multiple gods) due to similarity of your aqeedah with Mushrikeen?” According to your Wahhabi'ism you are Mushrik because you believe in means/intercessors with Allah (subhana wa ta'ala). Part Three: The only viable option is to affirm what Ahlus Sunnah affirm; the Shirk of people of Makkah was that they took idols as gods and this was the reason for which they were guilty of Shirk. And affirm their Shirk was not that they took intercessors with Allah (subhana wa ta'ala). You may argue: "... but I do not believe these objects are intercessors with Allah (subhana wa ta'ala)." Answer is you don't have to; their position as 'intercessor' is derived due to similarity of aqeedah between Mushrikeen and your aqeedah about the mentioned. And considering the similarities & role they play with Allah (subhana wa ta'ala) they were stated to be intercessors. Note medicine, food, water, knife, fire, are a waseela (i.e. a mean) which Allah (subhana wa ta'ala) uses to achieve what His will is in Haqiqi sense. They are wasail (i.e. means) without which Allah (subhana wa ta'ala) will not grant cure, satisfy hunger, cut or burn and; they in reality hold the position of being our intercessors with Allah (suhana wa ta'ala). When these materials are used if Allah (subhana wa ta'ala) grants these objects do what is expected of them; then they do as expected. And when permission is refused by Allah (subhana wa ta'ala) they are unable to and unwilling to act as they are expected. - [5] My knowledge of Wahhabi's was/is that ahlul ilm from amongst the Wahhabi's believe; Mushrikeen took the idols as gods and as subordinate gods to Allah (subhana wa ta'ala) but also incorrectly believe the reason for the Shirk of Mushrikeen was taking of prohibited type of intercessors with Allah (subhana wa ta'ala). This Wahhabi individual maybe was not familiar with the Qur'anic evidences which support the belief; Mushrikeen took idols as their gods and as subordinate gods hence he was disbelieving in it. Or maybe with typical Wahhabi zeal of bashing Sufis and their 'shirk' got carried away from Islam. Whatever the actual case I believe this was a mistake on his part due to lack of his knowledge of Qur’an One has to be insane to negate the unambiguous text of Qur’an unless he willingly, knowingly, wishes for kuffr. He would have believed if proper evidence from Qur’an and Ahadith had been provided to him. - [6] Any individual who does not believe; the Mushrikeen believed their idols to be gods and as subordinate gods to Allah (subhana wa ta'ala) such person is guilty of denial, rejection, disbelief of Qur’an, as such guilty of kuffr. And if he/she is quoted clear evidence from Qur’an as well as hadith yet he/she chooses to disbelieve in Allah (subhana wa ta'ala) and his beloved Messenger (sallalahu alayhi was'sallam) such a person has become a kaffir. Technically a apostate whose head must be severed from his body to uphold the law of Allah (subhana wa ta'ala). - [7] Part One: Wahhabi understanding of Shirk of attributes is simple; X, Y Z, U, P, L M, are attributes of Allah (subhana wa ta'ala) assigning any of these attributes to a creation means we have made a partner with Allah (subhana wa ta'ala). To illustrate with a example, Sufi says: "X is attribute of Allah (subhana wa ta'ala) and my Shaikh also possess X as a attribute." Wahhabi response would be something like this: "Mushrik, kaffir, grave worshiper, Shaikh worshiper, it is halal for me to kill you and take your property." Due to the incorrect understanding of Shirk as'Sifaat Wahhabis are unable to find the fault or see fault in their understanding because the methodology to judge Shirk as'Sifaat supports what is taught to them. In reality Shirk would only be warranted if the Sufi believes in Haqiqi, Zaati, Qulli, Azli, Dai'mi sense the Shaikh possesses the attribute of X not if he affirms it in Majazi, Atahi, Baaz, Zim'ni sense. In short not on the basis of same word but on the basis of same meaning; if he believes Shaikh's X attribute is Zaati (i.e. personnel) in meaning that he possesses it by his own self and Allah (subhana wa ta'ala) did not grant it to him as no one granted to Allah (subhana wa ta'ala) then Sufi is Mushrik. If he believes Shaikh's X attribute is Qulli (i.e. absolute, perfect) in meaning that he possesses it perfectly, unlimitly as Allah (subhana wa ta'ala) possesses it; then the Sufi is Mushrik and so on. Part Two: Wahhabi'ism being offshoot of Khariji sect; just like the Kharijites the Wahhabi's make exceptions and refrain from making takfir if it is proven that there is evidence for a attribute which is affirmed for Allah (subhana wa ta'ala) as well as His creation. According to Ahlus Sunnah the Wahhabi principle of: 'Affirming a attribute Allah's (subhana wa ta'ala) for one of His Creation is Shirk if there is no evidence to support it.' is extremely misguided and misguiding. Existence of evidence and absence of evidence does not determine a belief to be Shirk [Al Akbar/ as'Sifaat] or not. Shirk will remain Shirk with or without evidence. The only point which Wahhabi principle establishes is; if it is permissible type of Shirk [Al Akbar/ as'Sifaat] or prohibited type of Shirk [Al Akbar/ as'Sifaat]. Permissible type of Shirk [Al Akbar/ as'Sifaat] being where there is evidence for Allah (subhana wa ta'ala) and one of His creation possessing the attribute. And prohibited type of Shirk [Al Akbar/ as'Sifaat] where there is evidence for Allah (subhana wa ta'ala) possessing a attribute but there is no evidence that His creation possesses this attribute yet it is affirmed for creation as well. And in Islam there is no room for permissible Shirk Al Akbar and prohibited Shirk Al Akbar. All forms of major Shirk are Kuffr and end in associating a creation of Allah (subhana wa ta'ala) being made partner with Allah (subhana wa ta'ala) in His God-hood. Hence the principle employed by Wahhabiyya is heretical because it produces teachings which are heretical.

Introduction: During many discussions with Wahhabi's on various issues relating to Tawassul it was noted that they believe; Mushrikeen of Makkah were declared Mushrikeen for taking intercessors, protectors with Allah (subhana wa ta'ala) and not for taking idol-gods as partners with Allah (subhana wa ta'ala). Some even held to opinion that Mushrikeen did not take their idols to be gods but they considered them as creation of Allah (subhana wa ta'ala) as such they took them as intercessors, protectors with Allah (subhana wa ta'ala).[1] and due to this belief of Mushrikeen; Allah (subhana wa ta'ala) declared them Mushrikeen in Qur’an. And in a recent discussion in which the Wahhabi's position was that use of Taweez is Shirk and the people who use Taweez are Mushrikeen; when the Wahhabi was cornered with correct understanding regarding use of Medicine/Taweez.[2] Tactically he made the fallowing statement: 'If this is the case then Ali even the Mushrikeen of Makkah were not guilty of Shirk because they did not expect anything from their Idols directly.'[3] then he asked me thought provoking question: 'So what is the difference between your belief and the belief of Mushrikeen?'[4]To which my answer was clear and unambiguous: "My belief is 'La ilaha il Allah.' and the Mushrikeen took their idols as gods as partners with Allah (subhana wa ta'ala) and for this reason they were declared Mushrikeen." To which the Wahhabi replied; “Mushrikeen did not take their idols as gods but they took Allah (subhana wa ta'ala) has their God and took the idols as intercessors with Him.”[5] I informed him to believe in what he stated and disbelieve in position of Ahle Sunnat is clear cut kuffr. A indirect, implicit denial, rejection of many verses of the Qur’an which unambiguously establish Mushrikeen of Makkah took their idols as gods.[6] With this I ended the discussion and refused to hear another word in order to prevent him from further deviation into apostasy. Advised him to read on the topic and seek clarification from Wahhabi scholars and promised him that I will write something to explain, establish the position of Ahle Sunnat so he might benefit from it. Propagation of half truths by proponents of Wahhabi'ism; Mushrikeen believed in Allah (subhana wa ta'ala) as a God. Add to this faulty understanding of Shirk as'Sifaat[7] then compound it by preaching; Mushrikeen took their idols as intercessors for which they were declared Mushrikeen. Based on this the juhala of Wahhabi sect come to conclusion; “The Arabs were declared Mushrikeen for taking intercessors with Allah (subhana wa ta'ala).” And when they are confronted with; no they were declared Mushrikeen because they took their idols as gods and as subordinate gods to Allah (subhana wa ta'ala), they reject it. Hence the focus of this article would be to establish with clear evidence of Qur’an, Sunnah; Arabs were declared as Mushrikeen for elevating their idols as subordinate gods to Allah (subhana wa ta'ala). Historical Origins Of Some Idols Of Mushrikeen: Allah (subhana wa ta'ala) quotes Mushrikeen as stating: "And they [the Mushrikeen] have said [to other Mushrikeen]: 'You shall not leave your gods: nor shall you leave Wadd, nor Suwa', nor Yaghuth, nor Ya'uq nor Nasr.” [Ref:71:23] These associates of Mushrikeen of Arabia originally were worshiped by people of Nuh (alayhis salam): “All the idols which were worshiped by the people of Noah were worshiped by the Arabs later on. As for the idol Wadd, it was worshiped by the tribe of Kalb at Daumat-al-Jandal; Suwa' was the idol of (the tribe of) Murad and then by Ban, Ghutaif at Al-Jurf near Saba; Yauq was the idol of Hamdan, and Nasr was the idol of Himyr, the branch of Dhi-al-Kala.'” Then the hadith goes on to reveal: “The names (of the idols) formerly belonged to some pious men of the people of Noah, and when they died Satan inspired their people to prepare and place idols at the places where they used to sit, and to call those idols by their names.” Under the influence of Shaytaan's misguidance the people did as Shaytaan wished: “... but the idols were not worshiped till those people (who initiated them) had died and the origin of the idols had become obscure, whereupon people began worshiping them.” [Ref: Bukhari, B60, H442] Some of the Mushrikeen of Makkah worshiped Lat, Uzza, Manat, whom they called daughters[8] of Allah (subhana wa ta'ala). Allah (subhana wa ta'ala) addressing these goddesses[9] states: “Have you seen Lat and Uzza. And other, the third, Manat?” [Ref: 53:19/20] The next two verses point out to the Mushrikeen their dislike of having daughters yet attribute to Allah (subhana wa ta'ala) daughters and then Allah (subhana wa ta'ala) states about these female deities: “These are nothing but names which you have devised,- you and your fathers,- for which Allah has sent down no authority (whatever). They follow nothing but conjecture and what their own souls desire! Even though there has already come to them Guidance from their Lord!” [Ref: 53:23] in another verse of the Qur’an: "If not Him, ye worship nothing but names which ye have named,- ye and your fathers,- for which Allah hath sent down no authority: the command is for none but Allah. He hath ...” [Ref: 12:40] Idol Of Mushrikeen In Kabah: The Arab Mushrikeen had hundreds of gods which they worshiped When Prophet (sallalahu alayhi was'sallam) conquered the city of Makkah and entered with honor, dignity as a conqueror he marched to Kabah. There were three hundred-and-sixty idols situated in and around the Kabah: “He started stabbing the Idols with a stick he had in his hand and reciting: "Truth (Islam) has come and Falsehood (disbelief) has vanished." [Ref: Bukhari, B43, H658] and in another hadith fallowing addition is made to words of Prophet (sallalahu alayhi was'sallam): “Lo! falsehood was destined to vanish.” “Truth has arrived, and falsehood can neither create anything from the beginning nor can It restore to life.”[10] [Ref: Muslim, B19, H4397] Next Prophet (sallalahu alayhi was'sallam) refused to enter the kabah with idols in it so he ordered idols to be taken out: “So they were taken out. The people took out the pictures of Abraham and Ishmael holding Azlams in their hands. Allah's Apostle said, "May Allah curse these people. By Allah, both Abraham and Ishmael never did the game of chance with Azlams." Then Prophet (sallalahu alayhi was'sallam) entered the Kabah and said: “Takbir at its corners but did not offer the prayer in it.” [Ref: Bukhari, B26, H671] Mushrikeen Of Arabia Took Their Idols As Gods Like Previous Nations: Allah (subhana wa ta'ala) narrates the story of Ibrahim (alayhis salam) when he asked the Mushrikeen of his Ummah: “When he said to his father and his people: "What do you worship?" They said: "We worship idols[11] and to them we are ever devoted." Prophet Ibrahim (alayhis salam) asked them about their idols: “... "Do they hear you, when you call on (them)? "Or do they benefit you or do they harm (you)?"[Ref: 71: 70/73] In another verse Prophet (sallalahu alayhi was'sallam) is instructed to question the Mushrikeen of Makkah with similar question about the idols of Mushrikeen of Makkah: “... "How do you worship besides Allah something which has no power either to harm or benefit you? But it is Allah Who is the All-Hearer, All-Knower." [Ref: 5:76] Allah (subhana wa ta'ala) informs the Mushrikeen of Makkah: “And they worship besides Allah things that harm them not, nor profit them, and they say: "These are our intercessors with Allah." [Ref: 10:18] Allah (subhana wa ta'ala) states; even though the idols are unable to benefit or harm, or hear, or see, or create and possess no power over death or raising people to life the Mushrikeen have taken these idols as gods: “Yet they have taken besides Him other gods (i.e. alihah) who created nothing but are themselves created, and possess neither harm nor benefit for themselves, and possess no power (of causing) death, nor (of giving) life, nor of raising the dead.” [Ref: 25:3] Allah (subhana wa ta'ala) questions the Mushrikeen Makkah:“Do they attribute as partners to Allah those who created nothing but they themselves are created?” [Ref: 7:191] Exact meaning are revealed when the bani Israel crossed the sea they saw a group of people worshiping idols: “... and they came upon a people devoted to some of their idols (in worship).” Then shaytaan misguided them and bani Israel asked: "O Musa (Moses)! Make for us a god (i.e. idol) like they have gods (i.e. idols)." He said: "Verily, you are a people who know not." [Ref: 7:138] Prophet Musa (alayhis salam) pointed to the enormity of the sin which they asked him to commit by asking him to create a idol god for them. And drawing from the historical event of Musa (alayhis salam), Allah (subhana wa ta'ala) addressing the Mushrikeen of Makkah states: “Those whom they (Al-Mushrikun ) invoke besides Allah have not created anything, but are themselves created.” [Ref: 16:20] Meaning, Mushrikeen you call upon in worship to idols which are created by your own hands and they the idols have not created anything in creation of Allah, not even a fly: “... Verily those on whom you call besides Allah, cannot create (even) a fly, even though they combine together for the purpose. And if the fly snatches away a thing from them, they will have no power to release it from the fly. So weak are (both) the seeker and the sought.” [Ref: 22:73] In another verse Allah (subhana wa ta'ala) states that those idols who can not create anything and are created by the hands of people who worship them are gods:“Yet they have taken besides Him other gods (i.e. alihah) who created nothing but are themselves created, and possess neither harm nor benefit for themselves, and possess no power (of causing) death, nor (of giving) life, nor of raising the dead.” [Ref: 25:3] Allah (subhana wa ta'ala) quotes the language Mushrikeen of Makkah used to slander Prophet (sallalahu alayhi was'sallam) because he called them to Tawheed of Allah (subhana wa ta'ala): “And (they) said: "Are we going to abandon our gods for the sake of a mad poet?" [Ref: 37:36] Allah (subhana wa ta'ala) relates in Qur’an how the Mushrikeen of Makkah made a habit of mocking Prophet (sallalahu alayhi was'sallam): “And when those who disbelieved see you [O Prophet Muhammad] they take you not except for mockery (saying): "Is this the one who talks (badly) about your gods?" [Ref: 21:36] Another verse records the efforts of Mushrikeen to preserve their idolatry: “And the leaders [of Mushrikeen from] among them went forth, [saying] "Continue, and be patient over [the defense of] your gods. Indeed, this is a thing intended.” [Ref: 38:6] In another verse the leaders of Mushrikeen have been recorded as alleging Prophet (sallalahu alayhi was'sallam) would mislead them if they were to accept his teachings of Tawheed: "He would have nearly misled us from our gods, had it not been that we were patient and constant in their worship!" [Ref: 25:42] When Prophet (sallalahu alayhi was'sallam) warned the Mushrikeen of the punishment if they did not give up idol worship and believe in the teaching of Qur’an the leaders of Mushrikeen said: “..."Have you come to turn us away from our alihah (gods)? Then bring us that with which you threaten us, if you are one of the truthful!" [Ref: 46:22] The Mushrikeen were so accustomed to their polytheistic centered world that when Prophet (sallalalahu alayhi was'sallam) proclaimed the message of Tawheed: “Your Ilah (i.e. god) is One Ilah (i.e. god). But for those who believe not in the Hereafter, their hearts deny [the belief in Unity Of Allah] and they are proud.” [Ref: 16:22] “He is the Living (One): There is no god but He: Call upon Him, giving Him sincere worship. Praise be to Allah, Lord of the Worlds!” [Ref: 40:65] They replied in amazement and surprise: “Has he made the gods (all) into one God? Truly this is a strange thing!” [Ref: 38:4/5] Mushrikeen Believed In Allah (subhana wa ta'ala): Mushrikeen of Arabia believed in Allah (subhana wa ta'ala) their supreme God created the space, earth who controlled the amoor e azaam (i.e. great affairs) of universe: “And if you were to ask them who created the heavens and the earth, they would surely say “Allah!” [Ref: 29:61] and same is affirmed in another verse: “If thou shouldst ask them: Who created the heavens and the earth? they would answer: Allah. Say: Praise be to Allah! But most of them know not.” [Ref: 31:25] Also believed that mercy as well as punished is ordained by Allah (subhana wa ta'ala) and only He can avert the punishment and withhold his mercy. Hence Allah (subhana wa ta'ala) informs them of their actions: "If indeed, you ask them who is it that created the heavens and the earth, they would be sure to say, 'Allah'. Say : See you then the things that you invoke besides Allah? Can they, if Allah wills some penalty for me, remove His penalty?[12] Or if He will some grace for me, can they keep back His grace ?"[Ref: 39:38] In another verse Allah (subhana wa ta'ala) gives example of how truly and firmly the Mushrikeen believe; Allah (subhana wa ta'ala) punishes, averts punishment and grants mercy: “And when harm touches you upon the sea, those that you call upon besides Him are lost from you – except Him (Allah alone). But when He brings you safely to land, you turn away (from Him). And man is ever ungrateful.” [Ref: 17:67] They turn away from Allah (subhana wa ta'ala) in meaning; they attribute their safe return to their idol gods: "Allah has said: "Take not (for worship) two gods: for He is just One Allah. then fear Me (and Me alone)." ... Yet, when He removes the distress from you, behold! some of you turn to other gods to join with their Lord."[Ref: 16:51/54] In another verse Allah (subhana wa ta'ala) instructs Prophet (sallalahu alayhi was'sallam) to say to the Mushrikeen: "...who is it that sustains you (in life) from the sky and from earth?”[13] Or who is it that has power over hearing and sight?[14] And who is it that brings the living from the dead and the dead from the living?[15] And who is it that rules and regulates all affairs? They will quickly say, Allah. Say : Will you not then show piety to Him'' [Ref: 10:31] and the questioning of Mushirkeen continues: “Say: Unto Whom (belongeth) the earth and whosoever is therein, if ye have knowledge? They will say: Unto Allah.[16]Say: Will ye not then remember? Say: Who is Lord of the seven heavens, and Lord of the Tremendous Arsh? They will say: Unto Allah (all that belongeth).[17] Say: Will ye not then keep duty (unto Him)? Say: In Whose hand is the dominion over all things and He protecteth, while against Him there is no protection, if ye have knowledge? They will say: Unto Allah (all that belongeth). Say: How then are ye bewitched? “[Ref: 23:84-89] Keeping with the theme of heavens and earth Allah (subhana wa ta'ala) states what the Mushrikeen would say if there were asked: “Who created the heavens and the earth, and constrained the sun and the moon (to their appointed work)? they would say: Allah. How then are they turned away? [...] And if thou wert to ask them: Who causeth water to come down from the sky, and therewith reviveth the earth after its death? they verily would say: Allah. Say: Praise be to Allah! But most of them have no sense.” [Ref: 29:61-63] Mushrikeen Associated Their Idol-Gods As Partners Of Allah (subhana wa ta'ala): Allah (subhana wa ta'ala) quotes Mushrikeen belonging to Prophet Hud's (alayhis salam) Ummah: “They said: "O Hud! No evidence have you brought us, and we shall not leave our gods for your (mere) saying! And we are not believers in you. All that we say is that some of our gods have seized you with evil (madness)." In response to the Mushrikeen Prophet Hud (alayhis salam) is reported to have said: "I call Allah to witness and bear you witness that I am free from that which you ascribe as partners in worship with Him (Allah). So plot against me, all of you, and give me no respite.” [Ref: 11:53/55] Just as Prophet Hud (alayhis salam) disassociated from associating god-partners to Allah (subhana wa ta'ala) Prophet (sallalahu alayhi was'sallam) was instructed to: “Say: "I invoke only my Lord (Allah Alone) and I associate none as partners along with Him." [Ref: 72:20] and in another verse he was instructed ask the Mushrikeen to invoke their god-partners to punish him: “Say "Call your (so-called) partners (of Allah) and then plot against me, and give me no respite!” [Ref: 7:195] And this was to establish that their idol god-partners of Allah (subhana wa ta'ala) are unable, hear, see, benefit or to do any harm: “Say: "How do you worship besides Allah something which has no power either to harm or benefit you? But it is Allah Who is the All-Hearer, All-Knower." [Ref: 5:76] Allah (subhana wa ta'ala) questions about the equal-partners[18] which the Mushrikeen attributed with Him: “Do they attribute as partners to Allah those who created nothing but they themselves are created?” Meaning, the partners which the Mushrikeen assign to Allah (subhana wa ta'ala) they are created by the hands of Mushrikeen (i.e. idols) and these idols do not create anything in creation of Allah (subhana wa ta'ala). The verse continues: “No help can they give them, nor can they help themselves.” Meaning the partner idol-gods can not help the Mushrikeen nor these attributed partners to Allah (subhana wa ta'ala) can help themselves.[19] Further Allah (subhana wa ta'ala) states about these so called partners of His: “And if you call them to guidance, they follow you not. It is the same for you whether you call them or you keep silent.” [Ref: 7:191/193] Meaning if you call the idol-gods they can not hear your call for aid O Mushrikeen:[20]“Yet they have taken besides Him other gods (i.e. alihah) who created nothing but are themselves created, and possess neither harm nor benefit for themselves, and possess no power (of causing) death, nor (of giving) life, nor of raising the dead.” [Ref: 25:3] Allah (subhana wa ta'ala) in refutation to the creed of Mushrikeen states: “Or have they a god other than Allah? Exalted is Allah far above the things they associate with Him!” [Ref: 52:43] and in another verse Allah (subhana wa ta'ala) states about the partners which the Mushrikeen attributed to Him: “Behold! verily to Allah belong all creatures, in the heavens and on earth. And what do those who pray to the partners instead of Allah, follow? They follow nothing but conjecture, and they do nothing but make guesses.” [Ref: 10:66] Idols As Subordinate God-Partners Of Allah (subhana wa ta'ala): It is reported when the Mushrikeen performed Tawaf around the Kabah their version of Talbiyah consisted of words: “Here I am at Thy service, there is no associate with Thee.” The Messenger of Allah (may peace be upon him) said: Woe be upon them, as they also said: “But one associate with Thee, you possess mastery over him, but he does not possess mastery (over you).” They used to say this and circumnavigate the Ka'ba.”[Ref: Muslim, B7, H2671] This establishes, Mushrikeen believed Allah (subhana wa ta'ala) is the supreme God who is in control of all gods but no god is in control of Him. Allah (subhana wa ta'ala) commenting on this belief of Mushrikeen that Allah (subhana wa ta'ala) is the master of their gods and they are his servants states: “He sets forth for you a parable from your own-selves: Do you have partners among those whom your right hands possess (i.e your slaves) to share as equals in the wealth We have bestowed on you whom you fear as you fear each other? Thus do We explain the signs in detail to a people who have sense.” [Ref: 30:28] And objective is to point out to Mushrikeen that the slaves which you posses as your property do not have equal right on property of slave-owner nor they are your equals. Then how can the subordinate gods who are servants of Allah (subhana wa ta'ala) be equals in with Him! Either they the gods of Mushrikeen are equals of Allah (subhana wa ta'ala) in godhood or they are his servants If they are equals with Allah (subhana wa ta'ala) then they have no master over them and if they are servants then they can not be equals. Allah (subhana wa ta'ala) refutes their polytheistic creed in various ways: “Allah sets forth the Parable (of two men: one) a slave under the dominion of another; He has no power of any sort; and (the other) a man on whom We have bestowed goodly favors from Ourselves, and he spends thereof (freely), privately and publicly: are the two equal? (By no means;) praise be to Allah. But most of them understand not.” [Ref: 16:75] Meaning one who is slave to another can not do freely as he pleases but one who is free from authority of another can do as he pleases. And in context the implications are gods which are subject to authority of Allah (subhana wa ta'ala) would be restricted, slaves, unable to carry out anything on their own because their Master the Allah (subhana wa ta'ala) would have authority over them, to whom they will have to report. In the next verse Allah (subhana wa ta'ala) give another example: “Allah sets forth (another) Parable of two men: one of them dumb, with no power of any sort; a wearisome burden is he to his master; whichever way be directs him, he brings no good: is such a man equal with one who commands Justice, and is on a Straight Way? “ [Ref: 16:76] Implication is that a idol-god which has no power what so ever and it is burden to its owner. Regardless of it being invoked for aid, brings no good. Compared to such dumb useless idol-god, Allah (subhana wa ta'ala) is one who instructs justice and is on straight way. In another verse Allah (subhana wa ta'ala) states: “Allah puts forth a similitude: a (slave) man belonging to many partners (like those who worship others along with Allah) disputing with one another, and a (slave) man belonging entirely to one master. Are those two equal in comparison? All the praises and thanks be to Allah! But most of them know not.” [Ref: 39:29] Indicating that if there were more then one god then one person would be slave to many gods and these gods would argue, dispute with each other over how a person should behave, and how a creation should be, causing confusion, chaos: “!If there were, in the heavens and the earth, other gods besides Allah, there would have been confusion in both! but glory to Allah, the Lord of the Throne: (High is He) above what they attribute to Him!” [Ref: 21:22] And if there was One Master then he would be the only one to decide how the slave should behave and how creation should be designed. After informing them of the confusion and chaos that would be in the universe Allah (subhana wa ta'ala) questions them: “Are those two [systems of belief] equal in comparison?”[21] Allah (subhana wa ta'ala) gives another reason why the belief in many gods is absurd: “Allah has not taken any son, nor has there ever been with Him any god. [if there had been], then each god would have taken what it created, and some of them would have sought to overcome others. Exalted is Allah above what they describe [concerning Him].” [Ref: 23:91] Meaning, had there been gods with Allah (subhana wa ta'ala) then each god would have taken his created living beings to his own created heavens, earth, and would have attempted to over throw the other gods dominion with aim of presiding over it as god. And Allah (subhana wa ta'ala) refutes the polytheistic creed of many gods governing universe with:"He to whom belongs the dominion of the heavens and the earth: no son has He begotten, nor has He a partner in His dominion: it is He who created all things, and ordered them in due proportions. [3] Yet have they taken, besides him, gods that can create nothing but are themselves created; that have no control of hurt or good to themselves; nor can they control death nor life nor resurrection." [Ref: 25:2]

FootNotes: [/] The truth is comprimised of both; the Mushrikeen indeed took their idols as intercessors with Allah (subhana wa ta'ala) which is supported with fallowing verse in which the Mushrikeen argued their idols are their intercessors: "They worship besides Allah, things that hurt them not nor profit them, and they say: "These are our intercessors with Allah." Say: "Do ye indeed inform Allah of something He knows not, in the heavens or on earth?- Glory to Him! and far is He above the partners they ascribe (to Him)!" [Ref: 10:18] In another verse of Quran Allah (subhana wa ta'ala) criticising the idols of Mushrikeen states: "What! Do they take for intercessors others besides Allah. Say: "Even if they have no power whatever and no intelligence?" [Ref: 39:43] but it is also true that Mushrikeen in time of Prophet (sallalahu alayhi was'sallam) as well as in time of Prophet Ibrahim (alayhis salam) took their idols as gods: "Lo! Abraham said to his father Azar: "Takest thou idols for gods? For I see thee and thy people in manifest error." [Ref: 6:74] as well as took those people as gods whom the idols represented and it was for this reason alone Allah (subhana wa ta'ala) declared them Mushrikeen. [*] Wahhabi's argument centred around Shirk of attributes. He argued that people who wear Taweez believe the cure for their illness is from this Taweez and not from Allah (subhana wa ta'ala). Therefore those who use Taweez commit Shirk because the curing is a attribute of Allah (subhana wa ta'ala). In response to which I made a brief statment: 'Commonly in linsugistic/allegorical terms it is said by Muslims and non-Muslims alike that food satisfies hunger, water quenches thurst, knife cuts, fire burns,medicine heals yet the in Haqiqi (realistic, literal) terms we the Muslims believe that Allah (subhana wa ta'ala) satisfies hunger, quenches thirst, cuts, burns and food, water, knife, fire are the means via which Allah (subhana wa ta'ala) achieves his objectives.”I proceeded: "If the user of Taweez actually believes in Haqiqi terms the cure is from Taweez and not from Allah (subhana wa ta'ala) then indeed he is Mushrik but if he states in Majazi (i.e. allegorical) term that cure is from Taweez but it is part of his belief that via this Taweez Allah (subhana wa ta'ala) cures the illness then he has nothing wrong with his aqeedah of Tawheed."To illustrate my point to him I proceeded from here in question and answer manner. Me: “Does water quench thirst or Allah (subhana wa ta'ala)?” Him: “Allah (subhana wa ta'ala)!” Me: “Does food satisfy hunger or Allah (subhana wa ta'ala)?” Him: “Allah (subhana wa ta'ala)! Me: Does fire burn or Allah (subhana wa ta'ala)?” Him: “Allah (subhana wa ta'ala)!” Me: “Does medicine cure or Allah (subhana wa ta'ala)?” Him: [Thinking he was being smart he answered] "With this one I would say medicine." Me: “So in Haqiqi (real, actual) sense the cure is from medicine and not from Allah (subhana wa ta'ala)?” Him: “No, no! The cure is from Allah (subhana wa ta'ala) but medicine is means to cure.” Me: “Yes, medicine is means to cure in Majazi sense and if someone was to say in Majazi sense that the Taweez cures [as you Naveed said medicine cures in Majazi terms] or believes in Majazi sense that Taweez cures [as you Naveed believed medicine cures in Majazi sense] but in Haqiqi terms only Allah (subhana wa ta'ala) cures then he does not commit Shirk.” To sumrize the main point; we can not declare anyone to be Mushrik just on basis of Majazi (i.e. metaphorical), Zahiri (i.e. superficial), Lughvi (i.e. linguistical) affirmation of cure to Taweez or medicine. Or Majazi affirmation of knife cutting, food satisfying hunger, and water quenching thirst until a person unambigously states, medicine, taweez, food, water, knife cut, cure, satisfy hunger, and quench thirst not Allah (subhana wa ta'ala). Note: This dicussion is not exact representation of actual full dialouge because I can not recall everything which was said. Other aspects of dialouge which I do remember but can not pin point where they belong in the chronological order of discussion thus I have ommitted them. [P] Note here Mr Naveed was drawing a paralell between the beliefe of Ahlus Sunnah; Taweez being means of cure, and Mushrikeens belief: idols being intercessors/means to Allah (subhana wa ta'ala) for material gain, cure from illness etc. Part One: Yes they did indeed took their idol gods as intercessors and means to Allah (subhana wa ta'ala). Mr Naveed the Mushrikeen of Makkah were not declared Mushrikeen for holding the belief; their idols are means to Allah (subhana wa ta'ala). They were declared Mushrikeen on the basis of their beliefe; idols are god-partners with Allah (subhana wa ta'ala). Part Two: We believe Isa (alayhis salam) is Roohullah so do the Christians believe Jesus is Spirit of God. Does this similarity negatively effect aqeedah of a Muslim? Does this similarity in belief determine a Muslim is Mushrik or Christian is a Muslim? Ofcourse not because the fundamental disagreement with Christians is they took Jesus to be god and we believed in Isa (alayhis salam) as a Messenger of God. So our understanding of Isa (alayhis salam) being spirit from Him and spirit of Allah (subhana wa ta'ala) is meaning of him being a Prophet of Allah (subhana wa ta'ala) like other Prophets, a creation. Where as the Christians believe Isa (alayhis salam) is Roohullah in meaning of him being God, three in One. Therefore our point of agreement does not detract from belief of Muslim nor does this agreement of belief remove Christian from fold of polytheism because the reason of their polytheism was their elivating Jesus to level of god and son of god. Part Three: Similarity in one's one aspect of belief does not determine one to be protected from disbelief or from being a disbeliever. Rather belief and disbelief is independent of similarity of belief which Muslims might have with Mushrikeen of Makkah, Christians, Jews, Buddhists, Hindus, and Sikhs. In case of Mushrikeen of Makkah as well as with regards to Christians, our disagreement with them is on fundamental aspect of aqeedah. They take creation of Allah (subhana wa ta'ala) as a god. In short their disbelief is not judged based on what they have in agreement with aqeedah of Tawheed or belief of Muslims or teaching of Quran but what they choose to disbelieve of Islam. ["] It wasn't possible for him to deny or reject or even refute the argument I presented with regards to use of Taweez therefore he changed the battle ground to a different topic (i.e. Tawassul). The implications of his question in the context of the discussion was to insinuate that Mushrikeen as well as Ahlus Sunnah have same belief that in Haqiqi sense; aid, cure, sickness comes from Allah but the idols/Awliyah-Allah/Taweez are the intercessors/means via which Allah grants. Hence in the belief of Ahlus Sunnah and in the belief of Mushrikeen there is no difference [implication of which is Ahlus Sunnah Wal Jammat are Mushrikeen]. Part One: Tehqeeqi answer is that people of Makkah were declared Mushrikeen because they took idols as gods with Allah (subhana wa ta'ala) not for just believing the idols to be their intercessors. Part Two: A tanqeedi answer; Wahhabis too believe in Haqiqi sense the aid, cure, cutting, burning, quenching of thirst is from Allah (subhana wa ta'ala). Therefore you are taking medicine, food, water, fire, knife as means/intercessors with Allah (subhana wa ta'ala). And your belief also is; Allah (subhana wa ta'ala) grants cure via medicine, satisfies hunger with food, quenches thirst with water, and burns with fire. On the basis of intercession you insiniuated; the aqeedah of Sunni's is same as aqeedah of Mushrikeen yet it is evident that you also believe in means/intercessors with Allah (subhana wa ta'ala). Now I enquire Mr Wahhabi: "What is the difference between your beliefe and the beliefe of Mushrikeen?" and this is from me: "Why are you not Mushrik (i.e. kaffir who believes in multiple gods) due to similarity of your aqeedah with Mushrikeen?” According to your Wahhabi'ism you are Mushrik because you believe in means/intercessors with Allah (subhana wa ta'ala). Part Three: The only viable option is to affirm what Ahlus Sunnah affirm; the Shirk of people of Makkah was that they took idols as gods and this was the reason for which they were guilty of Shirk. And affirm their Shirk was not that they took intercessors with Allah (subhana wa ta'ala). You may argue: "... but I do not believe these objects are intercessors with Allah (subhana wa ta'ala)." Answer is you don't have to; their position as 'intercessor' is derived due to similarity of aqeedah between Mushrikeen and your aqeedah about the mentioned. And considering the similarities & role they play with Allah (subhana wa ta'ala) they were stated to be intercessors. Note medicine, food, water, knife, fire, are a waseela (i.e. a mean) which Allah (subhana wa ta'ala) uses to achieve what His will is in Haqiqi sense. They are wasail (i.e. means) without which Allah (subhana wa ta'ala) will not grant cure, satisfy hunger, cut or burn and; they in reality hold the position of being our intercessors with Allah (suhana wa ta'ala). When these materials are used if Allah (subhana wa ta'ala) grants these objects do what is expected of them; then they do as expected. And when permission is refused by Allah (subhana wa ta'ala) they are unable to and unwilling to act as they are expected. [&--#60;] My knowledge of Wahhabi's was/is that ahlul ilm from amongst the Wahhabi's believe; Mushrikeen took the idols as gods and as subordinate gods to Allah (subhana wa ta'ala) but also incorrectly believe the reason for the Shirk of Mushrikeen was taking of prohibited type of intercessors with Allah (subhana wa ta'ala). This Wahhabi individual maybe was not familiar with the Quranic evidences which support the belief; Mushrikeen took idols as their gods and as subordinate gods hence he was disbelieving in it. Or maybe with typical Wahhabi zeal of bashing Sufis and their 'shirk' got carried away from Islam. Whatever the actual case I believe this was a mistake on his part due to lack of his knowledge of Quran. One has to be insane to negate the unambigious text of Quran unless he willingly, knowingly, wishes for kuffr. He would have believed if proper evidence from Quran and Ahadith had been provided to him. [^] Any individual who does not believe; the Mushrikeen believed their idols to be gods and as subordinate gods to Allah (subhana wa ta'ala) such person is guilty of denial, rejection, disbelief of Quran, as such guilty of kuffr. And if he/she is quoted clear evidence from Quran as well as hadith yet he/she chooses to disbelieve in Allah (subhana wa ta'ala) and his beloved Messenger (sallalahu alayhi was'sallam) such a person has become a kaffir. Technically a apostate whose head must be severed from his body to uphold the law of Allah (subhana wa ta'ala). [H] Part One: Wahhabi understanding of Shirk of attributes is simple; X, Y Z, U, P, L M, are attributes of Allah (subhana wa ta'ala) assigning any of these attributes to a creation means we have made a partner with Allah (subhana wa ta'ala). To illustrate with a example, Sufi says: "X is attribute of Allah (subhana wa ta'ala) and my Seikh also possess X as a attribute." Wahhabi response would be something like this: "Mushrik, kaffir, grave worshipper, Seikh worshipper, it is halal for me to kill you and take your property." Due to the incorrect understanding of Shirk as'Sifaat Wahhabis are unable to find the fault or see fault in their understanding because the methodology to judge Shirk as'Sifaat supports what is taught to them. In reality Shirk would only be warranted if the Sufi believes in Haqiqi, Zaati, Qulli, Azli, Dai'mi sense the Seikh possess's the attribute of X not if he affirms it in Majazi, Atahi, Baaz, Zim'ni sense. In short not on the basis of same word but on the basis of same meaning; if he believes Seikh's X attribute is Zaati (i.e. personel) in meaning that he possess's it by his ownself and Allah (subhana wa ta'ala) did not grant it to him as no one granted to Allah (subhana wa ta'ala) then Sufi is Mushrik. If he believes Seikh's X attribute is Qulli (i.e. absolute, perfect) in meaning that he possess's it perfectly, unlimitedly as Allah (subhana wa ta'ala) possess's it; then the Sufi is Mushrik and so on. Part Two: Wahhabi'ism being offshoot of Khariji sect; just like the Kharijites the Wahhabi's make exceptions and refrain from making takfir if it is proven that there is evidence for a attribute which is affirmed for Allah (subhana wa ta'ala) as well as His creation. According to Ahlus Sunnah the Wahhabi principle of: 'Affirming a attribute Allah's (subhana wa ta'ala) for one of His Creation is Shirk if there is no evidence to support it.' is extremely misguided and misguiding. Existance of evidence and absence of evidence does not determine a belief to be Shirk [Al Akbar/ as'Sifaat] or not. Shirk will remain Shirk with or without evidence. The only point which Wahhabi principle establish's is; if it is permissible type of Shirk [Al Akbar/ as'Sifaat] or prohibited type of Shirk [Al Akbar/ as'Sifaat]. Permissible type of Shirk [Al Akbar/ as'Sifaat] being where there is evidence for Allah (subhana wa ta'ala) and one of His creation possessing the attribute. And prohibited type of Shirk [Al Akbar/ as'Sifaat] where there is evidence for Allah (subhana wa ta'ala) possessing a attribute but there is no evidence that His creation possesses this attribute yet it is affirmed for creation as well. And in Islam there is no room for permissible Shirk Al Akbar and prohibited Shirk Al Akbar. All forms of major Shirk are Kuffr and end in associating a creation of Allah (subhana wa ta'ala) being made partner with Allah (subhana wa ta'ala) in His God-hood. Hence the principle employed by Wahhabiyya is heretical because it produces teachings which are heretical. [13] Allah (subhana wa ta'ala) states: “When news is brought to one of them of (the birth of) a female his face darkens and he is filled with inward grief!” [Ref: 16:58] After stating how sad the Mushrikeen felt when they are given the news of birth of a female child Allah (subhana wa ta'ala) instructs to ask the Mushrikeen: “Now ask them their opinion: Is it that thy Lord has (only) daughters, and they have sons?” [Ref: 37:149] and few verses later: “Did He (then) choose daughters rather than sons?” [Ref: 37:153] And reality is that none of them knew who Lat, Uzza, Manat were, male or female and their knowledge of them was based on conjecture. There is clear proof that Lat was a man and not a female: “Regarding His statement about the Lat and the Uzza: Lat was originally a man who used to mix Sawiq for the pilgrims.” [Ref: Book 60, Hadith 382] [14] “(The Pagans), leaving Him, call but upon (i.e. yad'una) female goddesses: They call but upon Satan the persistent rebel!" [Ref: 4:117] [15] Prophet (sallalahu alayhi was'sallam) recited the verse upon the idols while destroying them indicating the verse is refering to the idols: “Truth has arrived, and falsehood can neither create anything from the beginning nor can It restore to life.” [Ref: 39:49] and by falsehood idols are intended. In another verse Allah (subhana wa ta'ala) questions the Mushrikeen: "Will ye worship, besides Allah, something which hath no power either to harm or benefit you?” [Ref: 5:76] indicating that Mushrikeen know: “(They the idols are) dead, lifeless, and they know not when they (the people) will be raised up." [Ref: Surah 16:21] then Allah (subhana wa ta'ala) counters: “Yet have they taken, besides him, gods that can create nothing but are themselves created; that have no control of hurt or good to themselves; nor can they control death nor life nor resurrection.” [Ref: 25:3] [L] Prophet Ibrahim (alayhis salam) knew that Mushrikeen of his era worshipped the idols, and worshiped these idols as gods: “And (remember) when Ibrahim (Abraham) said to his father Azar: "Do you take idols as alihah (gods)? Verily, I see you and your people in manifest error.” [Ref: 6:74] So his question was not to gain knowledge from the Mushrikeen but to start a dialouge with them, to create a basis for refutation. [11] 36:23 "Shall I take (other) gods besides Him? If ((Allah)) Most Gracious should intend some adversity for me, of no use whatever will be their intercession for me, nor can they deliver me. [6] The implications of the question is that the MushrikeenAllah (subhana wa ta'ala) sustains the mankind on earth by sending rain from skies and as a result earth produces crops of various kind: “O mankind, worship your Lord, who created you and those before you, that you may become righteous - [He] who made for you the earth a bed [spread out] and the sky a ceiling and sent down from the sky, rain and brought forth thereby fruits as provision for you. So do not attribute to Allah equals while you know [that there is nothing similar to Him].” [Ref: 2:21/22] [7] The Mushrikeen believed it is Allah (subhana wa ta'ala) who was in control of hearing and seeing. Allah (subhana wa ta'ala) confirms what the Mushrikeen believed about Allah (subhana wa ta'ala): “It is He Who has created for you (the faculties of) hearing, sight, feeling and understanding: little thanks it is ye give!” [Ref: 23:78] in another verse Allah (subhana wa ta'ala) states:“Verily We created Man from a drop of mingled sperm, in order to try him: So We gave him (the gifts), of hearing and Sight.” [Ref: 76:2] Once hearing, seeing are affirmed as in control of Allah (subhana wa ta'ala) then they are told:“And if Allah willed, He could take away their faculty of hearing and seeing; for Allah hath power over all things.” [Ref: 2:20] “Say, "Have you considered: if Allah should take away your hearing and your sight and set a seal upon your hearts, which god other than Allah could bring them [back] to you?" Look how we diversify the verses; then they [still] turn away.” [Ref: 6:46] Implication of which is that in creed of Mushrikeen there is no other god able to revert the command of Allah (subhana wa ta'ala) because He is the supreme God master of gods: “Ibn 'Abbas (Allah be pleased with them) reported that the polytheists also pronounced (Talbiya) as: “Here I am at Thy service, there is no associate with Thee.” The Messenger of Allah (may peace be upon him) said: Woe be upon them, as they also said: “But one associate with Thee, you possess mastery over him, but he does not possess mastery (over you).” They used to say this and circumambulate the Ka'ba.” [Ref: Muslim, B7, H2671] [8] “Behold! in the creation of the heavens and the earth; in the alternation of the night and the day; in the sailing of the ships through the ocean for the profit of mankind; in the rain which Allah Sends down from the skies, and the life which He gives therewith to an earth that is dead; in the beasts of all kinds that He scatters through the earth; in the change of the winds, and the clouds which they Trail like their slaves between the sky and the earth;- (Here) indeed are Signs for a people that are wise.” [Ref: 2:164] In another verse Allah (subhana wa ta'ala) explains who He brings the living out of the dead, and dead out of the living: “It is Allah Who causeth the seed-grain and the date-stone to split and sprout. He causeth the living to issue from the dead and He is the one to cause the dead to issue from the living. That is Allah. then how are ye deluded away from the truth?” [Ref: 6:95] [9] “To Allah belongs all that is in the heavens and on earth: To Him do all questions go back (for decision).” [Ref: 3:109] “To Him belongs whatever is in the heavens and on earth, and to Him is duty due always: then will ye fear other than Allah.” [Ref: 16:52] “To Him belong what is in the heavens and on earth, and all between them, and all beneath the soil.” [Ref: 20:6] “To Him belongs all that is in the heavens and on earth: for verily Allah,- He is free of all wants, Worthy of all Praise.” [Ref: 22:64] [10] “Say: "Who is the Lord of the seven heavens, and the Lord of the Arsh Supreme?" [Ref: 23:86] “Allah is He Who created seven Firmaments and of the earth a similar number. Through the midst of them (all) descends His Command: that ye may know that Allah has power over all things, and that Allah comprehends, all things in (His) Knowledge.” [Ref: 65:12] "'See ye not how Allah has created the seven heavens one above another.” [Ref: 71:15] “Yea, to Allah belong the dominion of the heavens and the earth; and to Allah is the final goal (of all).” [Ref: 24:42] “Verily your Lord is Allah, who created the heavens and the earth in six days, and is firmly established on the Arsh, regulating and governing all things. No intercessor (can plead with Him) except after His leave (hath been obtained). This is Allah your Lord; Him therefore serve ye: will ye not receive admonition?” [Ref: 10:3] [O] After Prophet Ibrahim (alayhis salam) destroyed the idol-gods of his polytheistic Ummah: “They [the Mushrikeen] said: "Are you the one who has done this to our gods, O Ibrahim?" [Prophet Ibrahim alayhis salam] Said: "Nay, this one, the biggest of them (idols) did it. Ask them, if they can speak!" [Ref: 21:62/63] Their inability to help others and helping themselves was demonstrated by Prophet Ibrahim (alayhis salam) because the idol-gods failed to protect themselves nor could they aid the investigators. [P] Allah (subhana wa ta'ala) states: “Have they feet wherewith they walk? Or have they hands wherewith they hold? Or have they eyes wherewith they see? Or have they ears wherewith they hear? [Ref: 7:195] The deduction is that idol-gods can not hear the call of Mushrikeen nor they can help anyone else or themselves because they do not possess walking feet, holding hands, seeing eyes, and hearing ears. [12] Mushrikeens in amazement to preaching of Tawheed by Prophet (sallalahu alayhi was'sallam) had said: "Has he made the gods (all) into one Allah. Truly this is a wonderful thing!" [Ref: 38:5] so in response Allah (subhana wa ta'ala) questions them after establishing the authority of Tawheed with parables: “Are those two [belief systems] equal in comparison?”

It is reported when the Mushrikeen performed Tawaf around the Kabah their version of Talbiyah consisted of words: “Here I am at Thy service, there is no associate with Thee.” The Messenger of Allah (may peace be upon him) said: Woe be upon them, as they also said: “But one associate with Thee, you possess mastery over him, but he does not possess mastery (over you).” They used to say this and circumambulate the Ka'ba.”[Ref: Muslim, B7, H2671] This establishes, Mushrikeen believed Allah (subhana wa ta'ala) is the supreme God who is in control of all gods but no god is in control of Him. Allah (subhana wa ta'ala) refutes their polytheistic creed in various ways: “Allah sets forth the Parable (of two men: one) a slave under the dominion of another; He has no power of any sort; and (the other) a man on whom We have bestowed goodly favours from Ourselves, and he spends thereof (freely), privately and publicly: are the two equal? (By no means;) praise be to Allah. But most of them understand not.” [Ref: 16:75] Meaning one who is slave to another can not do freely as he pleases but one who is free from authority of another can do as he pleases. And in context the implications are gods which are subject to authority of Allah (subhana wa ta'ala) would be restricted, slaves, unable to carry out anything on their own because their Master the Allah (subhana wa ta'ala) would have authority over them to whom they will have to report. In another verse Allah (subhana wa ta'ala) states: “Allah puts forth a similitude: a (slave) man belonging to many partners (like those who worship others along with Allah) disputing with one another, and a (slave) man belonging entirely to one master (like those who worship Allah Alone). Are those two equal in comparison? All the praises and thanks be to Allah! But most of them know not.” [Ref: 39:29] Indicating that if there were more then one god then one person would be slave to many gods and these gods would argue, dispute with each other over how a person should behave, and how a creation should be, causing confusion, chaos: “!If there were, in the heavens and the earth, other gods besides Allah, there would have been confusion in both! but glory to Allah, the Lord of the Throne: (High is He) above what they attribute to Him!” [Ref: 21:22] And if there was One Master then he would be the only one to decide how the slave should behave and how creation should be designed. After informing them of the confusion and chaos that would be in the universe Allah (subhana wa ta'ala) questions them: “Are those two [systems of belief] equal in comparison?”[12] Allah (subhana wa ta'ala) gives another reason why the belief in many gods is absured: “Allah has not taken any son, nor has there ever been with Him any god. [if there had been], then each god would have taken what it created, and some of them would have sought to overcome others. Exalted is Allah above what they describe [concerning Him].” [Ref: 23:91] Meaning, had there been gods with Allah (subhana wa ta'ala) then each god would have taken his created living beings to his own created heavens, earth, and would have attempted to over throw the other gods dominion with aim of persiding over it as god. And Allah (subhana wa ta'ala) refutes the polytheistic creed of many gods governing universe with:"He to whom belongs the dominion of the heavens and the earth: no son has He begotten, nor has He a partner in His dominion: it is He who created all things, and ordered them in due proportions. [3] Yet have they taken, besides him, gods that can create nothing but are themselves created; that have no control of hurt or good to themselves; nor can they control death nor life nor resurrection." [Ref: 25:2] Worshipping Subordinate Idol-God Partners To Get Close To Allah (subhana wa ta'ala): Surat al-Zumar Verse 3: ‘We do not worship them except that they might bring us near to Allah’ “And question thou our apostles whom We sent before thee; did We appoint any gods other than ((Allah)) Most Gracious, to be worshipped?” [Ref: 43:45] Then why did those whom they had taken for alihah (i.e. Gods) besides Allah, as a way of approach (to Allah) not help them? Nay, but they vanished completely from them (when there came the torment). And that was their lie, and their inventions which they had been inventing (before their destruction). [Ref: 46:28] 6:22 One day shall We gather them all together: We shall say to those who ascribed partners (to Us): "Where are the partners whom ye (invented and) talked about?" 10:28 One day shall We gather them all together. Then shall We say to those who joined gods (with Us): "To your place! ye and those ye joined as 'partners' We shall separate them, and their "Partners" shall say: "It was not us that ye worshipped! Then, on the Day of Resurrection, He will disgrace them and will say: "Where are My (so called) partners concerning whom you used to disagree and dispute (with the believers, by defying and disobeying Allah)?" [16:27] “And whoever invokes (or worships) besides Allah, any other ilah (i.e. god), of whom he has no proof; then his reckoning is only with his Lord. Surely! Al-Kafirun (the disbelievers in Allah and in the Oneness of Allah, polytheists, pagans, idolaters) will not be successful.” [23:117] Indeed, you [disbelievers] and what you worship other than Allah are the firewood of Hell. You will be coming to [enter] it. Had these [false deities] been [actual] gods, they would not have come to it, but all are eternal therein. [Ref: 21:98/99] 18:15 "These our people have taken for worship gods other than Him: why do they not bring forward an authority clear (and convincing) for what they do? Who doth more wrong than such as invent a falsehood against Allah. 21:24 Or have they taken for worship (other) gods besides him? Say, "Bring your convincing proof: this is the Message of those with me and the Message of those before me." But most of them know not the Truth, and so turn away.

The Arab Mushrikeen had hundreds of gods which they worshipped. When Prophet (sallalahu alayhi was'sallam) conquered the city of Makkah and entered with honour, dignity as a conquerer he marched to Kabah. There were three hundred-and-sixty idols situated in and around the Kabah: “He started stabbing the Idols with a stick he had in his hand and reciting: "Truth (Islam) has come and Falsehood (disbelief) has vanished." [Ref: Bukhari, B43, H658] and in another hadith fallowing addition is made to words of Prophet (sallalahu alayhi was'sallam): “Lo! falsehood was destined to vanish.” “Truth has arrived, and falsehood can neither create anything from the beginning nor can It restore to life.”[15] [Ref: Muslim, B19, H4397] Next Prophet (sallalahu alayhi was'sallam) refused to enter the kabah with idols in it so he ordered idols to be taken out: “So they were taken out. The people took out the pictures of Abraham and Ishmael holding Azlams in their hands. Allah's Apostle said, "May Allah curse these people. By Allah, both Abraham and Ishmael never did the game of chance with Azlams." Then Prophet (sallalahu alayhi was'sallam) entered the Kabah and said: “Takbir at its corners but did not offer the prayer in it.” [Ref: Bukhari, B26, H671] Mushrikeen Of Arabia Took Their Idols As Gods Like Previous Nations: Allah (subhana wa ta'ala) narrates the story of Ibrahim (alayhis salam) when he asked the Mushrikeen of his Ummah: “When he said to his father and his people: "What do you worship?" They said: "We worship idols[L] and to them we are ever devoted." In reply to them Prophet Ibrahim (alayhis salam) asked them about their idols: “... "Do they hear you, when you call on (them)? "Or do they benefit you or do they harm (you)?" [Ref: 71: 70/73] In another verse Prophet (sallalalahu alayhi was'sallam) is instructed to question the Mushrikeen of Makkah with similiar question about the idols of Mushrikeen of Makkah: “... "How do you worship besides Allah something which has no power either to harm or benefit you? But it is Allah Who is the All-Hearer, All-Knower." [Ref: 5:76] Allah (subhana wa ta'ala) informs the Mushrikeen of Makkah: “And they worship besides Allah things that harm them not, nor profit them, and they say: "These are our intercessors with Allah." [Ref: 10:18] Allah (subhana wa ta'ala) states; even though the idols are unable to benefit or harm, or hear, or see, or create and possess no power over death or raising people to life the Mushrikeen have taken these idols as gods: “Yet they have taken besides Him other gods (i.e. alihah) who created nothing but are themselves created, and possess neither harm nor benefit for themselves, and possess no power (of causing) death, nor (of giving) life, nor of raising the dead.” [Ref: 25:3] Allah (subhana wa ta'ala) questions the Mushrikeen Makkah:“Do they attribute as partners to Allah those who created nothing but they themselves are created?” [Ref: 7:191] Exact meaning are revealed when the bani Israeel crossed the sea they saw a group of people worshipping idols: “... and they came upon a people devoted to some of their idols (in worship).” Then shaytaan misguided them and bani Israeel asked: "O Musa (Moses)! Make for us a god (i.e. idol) like they have gods (i.e. idols)." He said: "Verily, you are a people who know not." [Ref: 7:138] Prophet Musa (alayhis salam) pointed to the enormity of the sin which they asked him to commit by asking him to create a idol god for them. And drawing from the historical event of Musa (alayhis salam), Allah (subhana wa ta'ala) adressing the Mushrikeen of Makkah states: “Those whom they (Al-Mushrikun ) invoke besides Allah have not created anything, but are themselves created.” [Ref: 16:20] Meaning of Mushrikeen you call upon in worship to idols which are created by your own hands and they the idols have not created anything in creation of Allah, not even a fly: “... Verily those on whom you call besides Allah, cannot create (even) a fly, even though they combine together for the purpose. And if the fly snatches away a thing from them, they will have no power to release it from the fly. So weak are (both) the seeker and the sought.” [Ref: 22:73] In another verse Allah (subhana wa ta'ala) states that those idols who can not create anything and are created by the hands of people who worship them are gods:“Yet they have taken besides Him other gods (i.e. alihah) who created nothing but are themselves created, and possess neither harm nor benefit for themselves, and possess no power (of causing) death, nor (of giving) life, nor of raising the dead.” [Ref: 25:3] Mushrikeen Believed In Allah (subhana wa ta'ala): Mushrikeen of Arabia believed in Allah (subhana wa ta'ala); their supreme God created the space, earth who controlled the amoor e azaam (i.e. great afairs) of universe: “And if you were to ask them who created the heavens and the earth, they would surely say “Allah!” [Ref: 29:61] and same is affirmed in another verse: “If thou shouldst ask them: Who created the heavens and the earth? they would answer: Allah. Say: Praise be to Allah! But most of them know not.” [Ref: 31:25] Also believed that mercy as well as punishmed is ordained by Allah (subhana wa ta'ala) and only He can avert the punishment and withold his mercy. Hence Allah (subhana wa ta'ala) informs them of their actions: "If indeed, you ask them who is it that created the heavens and the earth, they would be sure to say, 'Allah'. Say : See you then the things that you invoke besides Allah? Can they, if Allah wills some penalty for me, remove His penalty?[11] Or if He will some grace for me, can they keep back His grace ?"[Ref: 39:38] In another verse Allah (subhana wa ta'ala) gives example of how truly and firmly the Mushrikeen believe; Allah (subhana wa ta'ala) punishes, averts punishment and grants mercy: “And when harm touches you upon the sea, those that you call upon besides Him are lost from you – except Him (Allaah alone). But when He brings you safely to land, you turn away (from Him). And man is ever ungrateful.” [Ref: 17:67] They turn away from Allah (subhana wa ta'ala) in meaning; they attribute their safe return to their idol gods: "Allah has said: "Take not (for worship) two gods: for He is just One Allah. then fear Me (and Me alone)." ... Yet, when He removes the distress from you, behold! some of you turn to other gods to join with their Lord."[Ref: 16:51/54] In another verse Allah (subhana wa ta'ala) instructs Prophet (sallalahu alayahi was'sallam) to say to the Mushrikeen: "...who is it that sustains you (in life) from the sky and from earth?”[6] Or who is it that has power over hearing and sight?[7] And who is it that brings the living from the dead and the dead from the living?[8] And who is it that rules and regulates all affairs? They will quickly say, Allah. Say : Will you not then show piety to Him'' [Ref: 10:31] and the questioning of Mushirkeen continues: “Say: Unto Whom (belongeth) the earth and whosoever is therein, if ye have knowledge? They will say: Unto Allah.[9]Say: Will ye not then remember? Say: Who is Lord of the seven heavens, and Lord of the Tremendous Arsh? They will say: Unto Allah (all that belongeth).[10] Say: Will ye not then keep duty (unto Him)? Say: In Whose hand is the dominion over all things and He protecteth, while against Him there is no protection, if ye have knowledge? They will say: Unto Allah (all that belongeth). Say: How then are ye bewitched? “[Ref: 23:84-89] Keeping with the theme of heavens and earth Allah (subhana wa ta'ala) states what the Mushrikeen would say if there were asked: “Who created the heavens and the earth, and constrained the sun and the moon (to their appointed work)? they would say: Allah. How then are they turned away? [...] And if thou wert to ask them: Who causeth water to come down from the sky, and therewith reviveth the earth after its death? they verily would say: Allah. Say: Praise be to Allah! But most of them have no sense.” [Ref: 29:61-63] Mushrikeen Associated Their Idol-Gods As Partners Of Allah (subhana wa ta'ala): Allah (subhana wa ta'ala) quotes Mushrikeen belonging to Prophet Hud's (alayhis salam) Ummah: “They said: "O Hud! No evidence have you brought us, and we shall not leave our gods for your (mere) saying! And we are not believers in you. All that we say is that some of our gods have seized you with evil (madness)." In response to the Mushrikeen Prophet Hud (alayhis salam) is reported to have said: "I call Allah to witness and bear you witness that I am free from that which you ascribe as partners in worship with Him (Allah). So plot against me, all of you, and give me no respite.” [Ref: 11:53/55] Just as Prophet Hud (alayhis salam) disassociated from associating god-partners to Allah (subhana wa ta'ala) Prophet (sallalahu alayhi was'sallam) was instructed to: “Say: "I invoke only my Lord (Allah Alone) and I associate none as partners along with Him." [Ref: 72:20] and in another verse he was instructed ask the Mushrikeen to invoke their god-partners to punish him: “Say "Call your (so-called) partners (of Allah) and then plot against me, and give me no respite!” [Ref: 7:195] And this was to establish that their idol god-partners of Allah (subhana wa ta'ala) are unable, hear, see, benefit or to do any harm: “Say: "How do you worship besides Allah something which has no power either to harm or benefit you? But it is Allah Who is the All-Hearer, All-Knower." [Ref: 5:76] Allah (subhana wa ta'ala) questions about the partners which the Mushrikeen attributed with Him: “Do they attribute as partners to Allah those who created nothing but they themselves are created?” Meaning, they the partners which the Mushrikeen assign to Allah (subhana wa ta'ala) they are created by the hands of Mushrikeen (i.e. idols) and these idols do not create anything in creation of Allah (subhana wa ta'ala). The verse continues: “No help can they give them, nor can they help themselves.” Meaning the partner idol-gods can not help the Mushrikeen nor these attributed partners to Allah (subhana wa ta'ala) can help themselves.[O] Further Allah (subhana wa ta'ala) states about these so called partners of His: “And if you call them to guidance, they follow you not. It is the same for you whether you call them or you keep silent.” [Ref: 7:191/193] Meaning if you call the idol-gods they can not hear your call for aid O Mushrikeen:[P]“Yet they have taken besides Him other gods (i.e. alihah) who created nothing but are themselves created, and possess neither harm nor benefit for themselves, and possess no power (of causing) death, nor (of giving) life, nor of raising the dead.” [Ref: 25:3] Allah (subhana wa ta'ala) in refutation to the creed of Mushrikeen states: “Or have they a god other than Allah? Exalted is Allah far above the things they associate with Him!” [Ref: 52:43] and in another verse Allah (subhana wa ta'ala) states about the partners which the Mushrikeen attributed to Him: “Behold! verily to Allah belong all creatures, in the heavens and on earth. And what do those who pray to the partners instead of Allah, follow? They follow nothing but conjecture, and they do nothing but make guesses.” [Ref: 10:66] Idols As Subordinate God-Partners Of Allah (subhana wa ta'ala):

yeh article abhi complete nahin likh raha hoon: =================================== Mushrikeen Believed Their Idols To Be Gods: Introduction: During many discussions with Wahhabi's on various issues relating to Tawassul it was noted that they believe; Mushrikeen of Makkah were declared Mushrikeen for taking intercessors, protectors with Allah (subhana wa ta'ala) and not for taking idol-gods as partners with Allah (subhana wa ta'ala). Some even held to opinion that Mushrikeen did not take their idols to be gods but they considered them as creation of Allah (subhana wa ta'ala) as such they took them as intercessors, protectors with Allah (subhana wa ta'ala).[/] and due to this beliefe of Mushrikeen; Allah (subhana wa ta'ala) declared them Mushrikeen in Quran. And in a recent discussion in which the Wahhabi's position was that use of Taweez is Shirk and the people who use Taweez are Mushrikeen; when the Wahhabi was cornered with correct understanding regarding use of Medicine/Taweez.[*] Tactically he made the fallowing statement: 'If this is the case then Ali even the Mushrikeen of Makkah were not guilty of Shirk because they did not expect anything from their Idols directly.'[P] then he asked me thought provoking question: 'So what is the difference between your beliefe and the beliefe of Mushrikeen?'["]To which my answer was clear and unambigious: "My beliefe is 'La ilaha il Allah.' and the Mushrikeen took their idols as gods as partners with Allah (subhana wa ta'ala) and for this reason they were declared Mushrikeen." To which the Wahhabi replied; “Mushrikeen did not take their idols as gods but they took Allah (subhana wa ta'ala) has their God and took the idols as intercessors with Him.”[&--#60;] I informed him to believe in what he stated and disbelieve in position of Ahle Sunnat is clear cut kuffr. A indirect, implicit denial, rejection of many verses of the Quran which unambigously establish Mushrikeen of Makkah took their idols as gods.[^] With this I ended the disscusion and reffused to hear another word in order to prevent him from further deviation into apostasy. Advised him to read on the topic and seek clarification from Wahhabi scholars and promised him that I will write something to explain, establish the position of Ahle Sunnat so he might benefit from it. Propogation of half truths by proponents of Wahhabi'ism; Mushrikeen believed in Allah (subhana wa ta'ala) as a God. Add to this faulty understanding of Shirk as'Sifaat[H] then compound it by preaching; Mushrikeen took their idols as intercessors for which they were declared Mushrikeen. Based on this the juhala of Wahhabi sect come to conlusion; “The Arabs were declared Mushrikeen for taking intercessors with Allah (subhana wa ta'ala).” And when they are confronted with; no they were declared Mushrikeen because they took their idols as gods and as subordinate gods to Allah (subhana wa ta'ala), they reject it. Hence the focus of this article would be to establish with clear evidence of Quran, Sunnah; Arabs were declared as Mushrikeen for elevating their idols as subordinate gods to Allah (subhana wa ta'ala). Historical Origins Of Some Idols Of Mushrikeen: Allah (subhana wa ta'ala) quotes Mushrikeen as stating: "And they [the Mushrikeen] have said [to other Mushrikeen]: 'You shall not leave your gods: nor shall you leave Wadd, nor Suwa', nor Yaghuth, nor Ya'uq nor Nasr.” [Ref:71:23] These associates of Mushrikeen of Arabia originally were worshipped by people of Nuh (alayhis salam): “All the idols which were worshipped by the people of Noah were worshipped by the Arabs later on. As for the idol Wadd, it was worshipped by the tribe of Kalb at Daumat-al-Jandal; Suwa' was the idol of (the tribe of) Murad and then by Ban, Ghutaif at Al-Jurf near Saba; Yauq was the idol of Hamdan, and Nasr was the idol of Himyr, the branch of Dhi-al-Kala.'” Then the hadith goes on to reveal: “The names (of the idols) formerly belonged to some pious men of the people of Noah, and when they died Satan inspired their people to prepare and place idols at the places where they used to sit, and to call those idols by their names.” Under the influence of Shaytaans misguidance the people did as Shaytaan wished: “... but the idols were not worshipped till those people (who initiated them) had died and the origin of the idols had become obscure, whereupon people began worshipping them.” [Ref: Bukhari, B60, H442] Some of the Mushrikeen of Makkah worshipped Lat, Uzza, Manat, whom they called daughters[13] of Allah (subhana wa ta'ala). Allah (subhana wa ta'ala) addressing these godesses[14] states: “Have you seen Lat and Uzza. And other, the third, Manat?” [Ref: 53:19/20] The next two verses point out to the Mushrikeen their dislike of having daughters yet attribute to Allah (subhana wa ta'ala) daughters and then Allah (subhana wa ta'ala) states about these female dieties: “These are nothing but names which you have devised,- you and your fathers,- for which Allah has sent down no authority (whatever). They follow nothing but conjecture and what their own souls desire! Even though there has already come to them Guidance from their Lord!” [Ref: 53:23] in another verse of the Quran: "If not Him, ye worship nothing but names which ye have named,- ye and your fathers,- for which Allah hath sent down no authority: the command is for none but Allah. He hath ...” [Ref: 12:40] Idol Of Mushrikeen In Kabah:

As salamu alayqum wr wb Sybrite baee Allah aap ko aap kee mehnat ki jaza e khair deh.Aap meray sawal ko ghaliban samjay nahin. Allah kee ibadat kay saath mushrikeen khudahoon kee ibadat kertay thay is kee Qurani daleel chahyeh. Aur baghair Allah khudahoon kee ibadat kay Allah kee ibadat ka maqbool nah honay kay aqeedeh kee daleel chahyeh. Meh ek article likh raha hoon. Jis ka maqsid Wahhabiat ka rad heh agar yeh dalahil millen toh bari madad hogi.

Salam Alayqum wr wb Allamah Sayyid Ahmad Saeed Kazmi rahimullah alayhi ta'ala nay Tawheed kay bab meh Mushrikeen ka aqeedah biyaan keeya heh: "Agar kohi shakhs Allah ta'ala ki ibadat keray toh woh us waqt taq maqbool nahin ho sakti jab taq ke ibadis saliheen kee ibadat kay saath mazmoom nah ho balkay Allah ta'ala toh intihahi bulandi meh heh is leyeh is ke mukhas ibadat bekaar heh." Is ibarat meh jitnay bee point biyaan hen agar kissi baee kay ilm meh Qurani ya hadith kee daleel ilm meh ho toh biyaan ker denh please.

- [14] Condition of Prophet (sallalahu alayhi was'sallam) for the treaty was that they allow the Muslims to perform Umra: “On the condition that you allow us to visit the House so that we may perform Tawaf around it." The Mushrikeen gave fallowing conditions: "We also stipulate that you should return to us whoever comes to you from us, even if he embraced your religion." [Ref: Bukhari, B50, H891] “... anyone who joined them (i.e. the Mushrikeen) from the Muslims, the Meccans would not return him, ...” [Ref: Muslim, B19, H4404] “... and would not carry weapons except swords and would not stay in Mecca except for the period they are allowed (i.e. three days). ...” [Ref: Muslim, B19, H4404] in another hadith: “... Prophet and his companions would enter Mecca and stay there for three days, and that they would enter with their weapons in cases.” [Ref: Bukhari, B49, H862] Next year when the companions came to perform Umra after three days the Mushrikeen asked the Prophet (sallalahu alayhi was'sallam) to leave: “... When Allah's Apostle had entered Mecca and three days had elapsed, the Meccans came to 'Ali and said, "Let your friend (i.e. the Prophet) quit Mecca." Ali informed Allah's Apostle about it and Allah's Apostle said, "Yes," and then he departed.” [Ref: Bukhari, B53, H408] - [15] Their reason for not permitting it this year was; Arabs will say the Mushirkeen of Makkah capitulated out of fear: "On the condition that you allow us to visit the House (i.e. Ka'ba) so that we may perform Tawaf around it." Suhail said, "By Allah, we will not (allow you this year) so as not to give chance to the 'Arabs to say that we have yielded to you, but we will allow you next year. So, the Prophet got that written.” [Ref: Bukhari, B50, H891] also in another hadith it is affirmed: “... Allah's Apostle set out for the 'Umra but the pagans of Quraish prevented him from reaching the Ka'ba. So, he slaughtered his sacrifice and got his head shaved at Al-Hudaibiya, and agreed with them that he would perform 'Umra the following year and ...” [Ref: Bukhari, B49, H864] - [16] ”... suhail said, "As for 'Beneficent,' by Allah, I do not know what it means." [Ref: Bukhari, B50, H891] - [17] “So Ali bin Abi-Talib started writing the treaty between them. He wrote, ...” [Ref: Bukhari, B53, H408] “The Prophet (may peace be upon him) said to 'Ali: write" In the name of Allah, most Gracious and most Merciful.” [Ref: Muslim, B19, H4404] - [18] Previously Hadhrat Abu Bakr (radiallah ta'ala anh) and in this case Hadhrat Ali (radiallah ta'ala anh) refused to comply with the orders of Allah's apostle (sallalahu alayhi was'sallam) out of deep love and unrivalled respect which they had for him. Readers should note that Allah (subhana wa ta'ala) has instructed obedience in Quran to Allah (subhana wa ta'ala) and his Messenger (sallalahu alayhi was'sallam). Yet despite their disobedience Messenger (sallalahu alayhi was'sallam) did not reprimand them in any way or stated anything which showed disapproval of their actions. This leads to the understanding; acting contrary to instructions of Messenger (sallalahu alayhi was'sallam) with intention and out of respect is not reprehensible sharaee disobedience. - [19] “Sayyidina Qays ibn Makhramah narrated: I was born as was Allah's Messenger in the year of the Elephant. Uthman ibn Affan asked Qubath ibn Ashyam of Banu Yamar ibn Layth: “Are you akbar or Allah's Messenger (sallalahu alayhi was'sallam)? He said, Allah's Messenger (sallalahu alayhi was'sallam) is akbar then me but I was born before him. He added, 'And I saw the droppings of green birds having faded.” [Ref: Sunan at-Tirmadhi, Book 52, Chapter 4, Hadith 3639] - [20] “O [people] of faith! Do not address (i.e. the Messenger): [with word] ra'ina, but [use word] unthurna; and listen [to him speaking]: ...” [Ref: 2:104] The Arabic word ra'ina but it was used by companions to ask beloved Prophet (sallalahu alayhi was'sallam) to explain the point again or in a way so they too can grasp it. In Hebrew the word roi'na means shepherd so they would use distort the pronunciation of ra'ina to roi'na and joke amongst them selves about getting away with insulting Prophet (sallalahu alayhi was'sallam) in public. The pronunciation of ra'ina and roi'na is pretty much same and due to this ambiguity the Jews used it to insult Prophet (sallalahu alayhi was'sallam) [see, 4:46]. Therefore Allah (subhana wa ta'ala) forbade the usage of words which may be misconstrued to insult and disrespect beloved Prophet (sallalahu alayhi was'sallam). Hadhrat Qubath ibn Ashyam (radiallah ta'ala anh) based on the hokam of this verse of Quran stated: “... Allah's Messenger (sallalahu alayhi was'sallam) is akbar (i.e. greater in rank) then me but I was born before him.”

Introduction: It is noted that in various cultures, religions and in presence of a stranger or a royalty[1] there is a certain behaviour, and language which is adopted to show respect. Our beloved Prophet (sallalahu alayhi was'sallam) is more worthy of respect then immoral, irreligious, disbelieving and believing folk.[2] A pious believer should show due respect to the Prophet (sallalahu alayhi was'sallam) with his actions as well as language one uses for Prophet (sallalahu alayhi was'sallam) and this respect if it emanates from heart with love of Prophet (sallalahu alayhi was'sallam)[3] then faith of a believer is perfect if its practised with other fundamental aspect of Islam. The goal of this article would be to highlight what the Quran states about respecting, and honouring beloved Prophet (sallalahu alayhi was'sallam). The good manners which we must observe and how the companions demonstrated unrivalled respect for beloved Prophet (sallalahu alayhi was'sallam). Honouring & Loving Prophet (sallalahu alayhi was'sallam): Allah (subhana wa ta'ala) states that honour is in His power, it is Allah (subhana wa ta'ala) who grants honour and grants disgrace to whom He wills: “Say: "O Allah. Lord of Power (And Rule), You givest power to whom You pleasest, and you strippest off power from whom You pleasest: You enduest with honour (izza) whom You pleasest, and You humiliate (zilla) whom You pleasest: In Your hand is all good. Verily, over all things You have power.” [Ref: 3:26] Allah (subhana wa ta'ala) states to whom He has granted honour: “They say, "If we return to Medina, surely the more honourable (al azza) will expel there from the meaner (a'zilla)." But izza (honour) belongs to Allah and His Messenger, and to the Believers; but the Hypocrites know not.” [Ref: 63:8] The honour, izza belongs to Allah (subhana wa ta'ala), beloved Messenger (sallalahu alayhi was'sallam) and the Momineen and those who believe in Prophet (sallalahu alayhi was'sallam) honour him: “[...] So it is those who believe in him, honour him, help him, and follow the light which is sent down with him,- it is they who will prosper." [Ref:7:157] in another verse: “In order that ye (O men) may believe in Allah and His Messenger, that ye may assist and honour him, and celebrate His praise morning and evening.”[4] [Ref: 48:9] Quranic Way To Honour Prophet (sallalahu alayhi was'sallam): Generally calling Prophet (sallalahu alayhi was'sallam) with his name or any other manner which is used by commoners for one another is also prohibited.[5] Allah (subhana wa ta'ala) has given a code of conduct which one must observe to honour Prophet (sallalahu alayhi was'sallam). The first rule Allah (subhana wa ta'ala) instructs the believers to adhere to is: “Do not make [your] calling of the Messenger among yourselves as the call of one of you to another.”[6] [Ref: 24:63] This rule is explained with a few examples in the verse of Quran: “O ye who believe! Raise not your voices above the voice of the Prophet, nor speak aloud to him in talk, as ye may speak aloud to one another,[7] lest your deeds become vain and ye perceive not.”[8] [Ref: 49:2] In another verse Allah (subhana wa ta'ala) instructs the believers: “O Ye who believe! Be not forward before Allah and His Messenger but fear Allah for Allah is He Who hears and knows all things.”[9] [Ref: 49:1] A result of being forward is that one will either intervene while Prophet (sallalahu alayhi was'sallam) is speaking or raise the voice above the voice of Prophet (sallalahu alayhi was'sallam). Or sit in his presence with extended legs feet facing him or other people which is highly inappropriate behaviour. Therefore being reserved and on the best manners is fundamental part of honouring beloved Messenger (sallalahu alayhi was'sallam) when one visits him in his heavenly resting place.[10] General rule derived from this verse of Quran is not to behave in presence of Prophet (sallalahu alayhi was'sallam) in a manner which portrays Prophet (sallalahu alayhi was'sallam) as a meeting with commoner but treat him with respect and honour. Behave in his presence that there is no indication of him being treated as a commner. Jibraeel (alayhis salam) Teaching Deen: Angel Jibraeel (alayhis salatu was'sallam) came to Prophet (sallalahu alayhi was'sallam) to enquire about the fundamental teachings religion of Islam. He asked Prophet (sallalahu alayhi was'sallam) to inform him of Islam, Iman, Ihsan, when the day of judgement will take place and then about the signs of judgement day: “[...] My father, Umar ibn al-Khattab, told me: One day we were sitting in the company of Allah's Apostle (peace be upon him) when there appeared before us a man dressed in pure white clothes, his hair extraordinarily black. There were no signs of travel on him. None amongst us recognized him. At last he sat with the Apostle (peace be upon him) He knelt before him placed his palms on his thighs and said: Muhammad, inform me about al-Islam. [...] He (the inquirer) said: You have told the truth. He (Umar ibn al-Khattab) said: It amazed us that he would put the question and then he would himself verify the truth. He (the inquirer) said: Inform me about Iman (faith). [...] He (the inquirer) said: You have told the truth. He (the inquirer) again said: Inform me about al-Ihsan (performance of good deeds). [...] He (the enquirer) again said: Inform me about the hour (of the Doom).[11] [...] He (the inquirer) said: Tell me some of its indications. He (the Holy Prophet) said: [...]He (the narrator, Umar ibn al-Khattab) said: Then he (the inquirer) went on his way but I stayed with him (the Holy Prophet) for a long while. He then, said to me: Umar, do you know who this inquirer was? I replied: Allah and His Apostle knows best. He (the Holy Prophet) remarked: He was Gabriel (the angel). He came to you in order to instruct you in matters of religion.” [Ref: Muslim, Book 1, Hadith 1] Prophet (sallalahu alayhi was'sallam) explained[12] each query of Jibraeel (alayhis salam) and after Jibraeel (alayhis salam) departed he informed the companions: “He came to you in order to instruct you in matters of religion.” Apart from the apparent queries and their answers the very behaviour of Jibraeel (alayhis salam) was also part of teaching which he was instructed to teach to companions. Note Jibraeel (alayhis salam) knelt in front of Prophet (sallalahu alayhi was'sallam) as one would kneel in prayers (i.e. position of Jalsa) which is gesture of respect, devotion, and submission. After which Jibraeel (alayhis salam) places his both hands on thighs of Prophet (sallalahu alayhi was'sallam) for this to happen it must be that Jibraeel (alayhis salam) was in close proximity to Prophet (sallalahu alayhi was'sallam) and must have been leaning forward and looking down into lap of Prophet (sallalahu alayhi was'sallam) because to looking into eyes or at the face of esteemed Prophet (sallalahu alayhi was'sallam) for prolonged time would demonstrate lack of respect for beloved Prophet (sallalahu alayhi was'sallam). After Prophet (sallalahu alayhi was'sallam) finished Jibraeel (alayhis salam) said: “You have told the truth.” this was to demonstrate the companions that one must not question the knowledge of Prophet (sallalahu alayhi was'sallam) rather blindly affirm what he tells them. All this is demonstration of respect and reverence of Prophet (sallalahu alayhi was'sallam) which Jibraeel (alayhis salam) was showing so the believers when they enquire about something they imitate the manners which Jibraeel (alayhis salam) demonstrated. Hadhrat Abu Bakr's (radiallah 'tala anh) Reverence Of Prophet (sallalahu alayhi was'sallam): Prophet (sallalahu alayhi was'sallam) went to make peace between Bani Amr bin Auf at Quba and he was delayed. In absence of Prophet (sallalahu alayhi was'sallam) Hadhrat Bilal (radiallah ta'ala anh) went to Hadhrat Abu Bakr (radiallah ta'ala anh) to ask him to lead the prayers. While the prayer was in progress Prophet (sallalahu alayhi was'sallam) arrived and walked between the rows until he was in the first row: “The people clapped[13] their hands. Abu Bakr (radiallah ta'ala anh) never glanced sideways in his prayer but when the people continued clapping, Abu Bakr (radiallah ta'ala anh) looked and saw Allah's Apostle (sallalahu alayhi was'sallam). Allah's Apostle (sallalahu alayhi was'sallam) beckoned him to stay at his place.” but Hadhrat Abu Bakr (radiallah ta'ala anh) retreated to the first row and then Prophet (sallalahu alayhi was'sallam) led the companions in prayers. After the prayers Prophet (sallalahu alayhi was'sallam) enquired of Hadhrat Abu Bakr (radiallah ta'ala anh) to why he did not remain in the place of Imam to lead the companions in prayers he replied: “Abu Bakr (radiallah ta'ala anh) replied, "How can Ibn Abi Quhafa (i.e. Abu Bakr) dare to lead the prayer in the presence of Allah's Apostle (sallalahu alayhi was'sallam)!" [Ref: Bukhari, B11, H652] Implying that he is not worthy of leading the prayers when Prophet (sallalahu alayhi was'sallam) is himself present and this is confirmed explicitly in another hadith: "It does not befit the son of Al Quhafa to lead the prayer in the presence of Allah's Apostle (sallalahu alayhi was'sallam).” [Ref: Bukhari, B22, H309] Hadhrat Abu Bakr's (radiallah ta'ala anh) was perfectly capable of leading the prayers in the presence of Prophet (sallalahu alayhi was'sallam) because Prophet (sallalahu alayhi was'sallam) had instructed him to do so His instruction is proof that he had ability otherwise Prophet (sallalahu alayhi was'sallam) would not have instructed him to do so. Therefore statement of Hadhrat Abu Bakr (radiallah ta'ala anh): "It does not befit the son of Al Quhafa to lead the prayer in the presence of Allah's Apostle (sallalahu alayhi was'sallam).” has to be interpreted to mean statement of humility. At the same time this statement shows deep love, respect which he had for Prophet (sallalahu alayhi was'sallam) as well as high lighting the greatness and superiority of Prophet (sallalahu alayhi was'sallam). Hadhrat Ali's (radiallah ta'ala anh) Respect & Love For Prophet (sallalahu alayhi was'sallam): Prophet (sallalahu alayhi was'sallam) departed from Madinah with intention of performing Umra in Makkah and before entering Makkah Prophet (sallalahu alayhi was'sallam) sent one of his companions to seek permission from its polytheist inhabitants to enter Makkah for Umra. They agreed to sign a peace treaty on the certain conditions[14] one being that Muslims will not be allowed to enter Makkah to perform Umra this year but the permission for Prophet (sallalahu alayhi was'sallam) to perform Umra was for next year.[15] The Mushrikeen of Makkah were reluctant to accept certain part of treaty of Hudaibiyah. Their first objection was to the word ir'Rahma of bismillah[16] which Prophet (sallalahu alayhi was'sallam) dictated to Hadhrat Ali[17] (radiallah ta'ala anh). Reason being Suhail not knowing the meaning of ir'Rahma, which introduce ambiguity in the sentence of bismillah therefore entire meaning of bismillah was in question: “[…] Suhail said: As for" Bismillah," we do not know what is meant by" Bismillah-ir-Rahman-ir-Rahim". But write what we understand, ..." The companions refused to comply to this, but when Prophet (sallalahu alayhi was'sallam) instructed the Hadhrat Ali (radiallah ta'ala anh) to cross out: “bismillah-ir-Rahman-ir-Rahim.” and write: “Bi ismika allahuma. (i.e. By your name o Allah!).” he did so. Then Prophet (sallalahu alayhi was'sallam) dictated: "This is the peace treaty which Muhammad, Allah's Apostle has concluded." to which Suhail said: "By Allah, if we knew that you are Allah's Apostle we would not prevent you from visiting the Kaba, and would not fight with you. So, write: "Muhammad bin Abdullah." [Ref: Bukhari, B50, H891] in another hadith Suhail said: “... write your name and the name of your father.” [Ref: Muslim, B19, H4404] In reply to Suhail Prophet (sallalahu alayhi was'sallam) took oath on the name of Allah (subhana wa ta'ala) and stated that he is Prophet of Allah (subhana wa ta'ala) irrespective of you believe me or not.Then he instructed Hadhrat Ali (radiallah ta'ala anh) to erase: “Muhammad ur'rasool-allah.” and instead write: “Muhammad bin Abdullah." [Ref: Bukhari, B50, H891] as Suhail demanded but Hadhrat Ali (radiallah ta'ala anh) said: "By Allah I will never erase it."[18] [Ref: Bukhari, B53, H408] due to immense love and respect which he had for Prophet (sallalahu alayhi was'sallam). Then Prophet (sallalahu alayhi was'sallam) himself erased it: “... and 'Ali wrote: Ibn 'abdullah.” [Ref: Muslim, B19, H4403] to complete the sentence.. This act of disobedience was out of respect, with intention of respect, and this is only form of disobedience to beloved Prophet's (sallalahu alayhi was'sallam) permitted in Islam. It was committed to maintain higher level of respect for beloved Prophet (sallalahu alayhi was'sallam) any other act of disobedience is reprehensible. Therefore erasing of words Muhammed Allah's (subhana wa ta'ala) Apostle was not blameworthy or reprehensible or detrimental to iman of Hadhrat Ali (radiallah ta'ala anh) because instruction to do so was from Prophet (sallalahu alayhi was'sallam) and obedience to beloved Messenger (sallalahu alayhi was'sallam) is righteousness. Hadhrat Qubath ibn Ashyam (radiallah ta'ala anh) Respect For Beloved Prophet (sallalahu alayhi was'sallam): Hadhrat Qubath ibn Ashyam (radiallah ta'ala anh) was older then Prophet (sallalahu alayhi was'sallam) in age and Hadhrat Uthman ibn Affan (radiallah ta'ala anh) enquired from him: “Are you akbar or Allah's Messenger (sallalahu alayhi was'sallam)?” Hadhrat Uthman (radiallah ta'ala anh) used the word akbar in meaning of older and not greater in rank, but upon being asked this Hadhrat Qubath ibn Ashyam (radiallah ta'ala anh) replied: “... Allah's Messenger (sallalahu alayhi was'sallam) is akbar (i.e. greater in rank) then me but I was born before him.”[19] This demonstrates that in understanding of Sahabi (radiallah ta'ala anh) being akbar meant greater in rank as well as older. Therefore he affirm the superiority of beloved Prophet (sallalahu alayhi was'sallam) over himself and then state that he was born before beloved Prophet (sallalahu alayhi was'sallam).[20] This shows the deep respect which companions had for beloved Prophet (sallalahu alayhi was'sallam). Conclusion: Allah (subhana wa ta'ala) as taught model behavior in Quran which the believer must adopt in presence of Prophet (sallalahu alayhi was'sallam), but in addition to this Allah (subhana wa ta'ala) has stated: “When it is said to them (i.e. munafiqeen): "Believe as the others believe:" They (i.e. the munafiqeen) say: "Shall we believe as the fools (i.e. Sahabah) believe?" ...” [Ref: 2:13] From this it can be deduced, the Muslims are instructed to believe like the companions and only the munafiqeen will object to believing in Prophet (sallalahu alayhi was'sallam) as they believed. Sunnah of companions recorded in ahadith reveal how the companions of beloved Prophet (sallalahu alayhi was'sallam) believed in various verses of Quran which instruct respect, honouring of beloved Prophet (sallalahu alayhi was'sallam). The ahadith reveal companions had immense respect and love for Prophet (sallalahu alayhi was'sallam). They went to extraordinary levels to ensure; Prophet (sallalahu alayhi was'sallam) is rightly honoured and respected. The honourable status of Prophet (sallalahu alayhi was'sallam) is very high therefore the manners, language, tone and loudness of voice, all are subject to abnormal restrictions. Hadhrat Abu Bakr (radiallah ta'ala anh) as well as Hadhrat Ali (radiallah ta'ala anh) both refused to comply with orders of beloved Prophet (sallalahu alayhi was'sallam) because their orders were to do something which they considered disrespect of Prophet (sallalahu alayhi was'sallam). Hadhrat Qubath ibn Ashyam (radiallah ta'ala anh) did not consider using word akbar in comparison to Prophet (sallalahu alayhi was'sallam), and Jibraeel (alayhis salam) knelt in front of beloved Prophet (sallalahu alayhi was'sallam) placed his hands on beloved Prophet’s (sallalahu alayhi was'sallam) thighs and respectfully enquired and affirmed the answers as a righteous believer affirms as part of his/her belief what ever beloved Prophet (sallalahu alayhi was'sallam) stated. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi FootNotes: - [1] In UK there is a specific protocol which people have to fallow then they meet the Queen. Physical contact with Queen apart from hand shake is considered being too forward. One has to wait until queen extends her for hand-shake and then carefully and softly shake her hand, holding her hand firmly or bumping into her hand as well as initiating the hand shake is considered improper manners. Her male subjects are expected to bow slightly and her female subjects curtsy. - [2] Hadhrat Umar (radiallah ta'ala anh) visited Prophet (sallalahu alayhi was'sallam) and he wept when he saw, Prophet (sallalahu alayhi was'sallam) sleeping on mat made from palm fibre. Prophet (sallalahu alayhi was'sallam) enquired: “Ibn Khattab, what wakes you weep?” to which he replied: “... Apostle of Allah, why should I not shed tears! This mat has left its marks on your sides and I do not see in your store room (except these few things) that I have seen; Caesar and Closroes are leading their lives in plenty whereas you are Allah's Messenger. His chosen one, and that is your store!” and beloved Prophet (sallalahu alayhi was'sallam) replied: “Ibn Khattab, aren't you satisfied that for us (there should be the prosperity) of the Hereafter, and for them (there should be the prosperity of) this world?” [Ref: Bukhari, B9, H3507] To which Hadhrat Umar (radiallah ta'ala anh) replied in affirmative to that he is satisfied with akhira over dunya. The main purpose for narrating this event is to show that Hadhrat Umar (radiallah ta'ala anh) wished for Prophet (sallalahu alayhi was'sallam) the comfort of life because beloved Prophet (sallalahu alayhi was'sallam) is superior then king Caesar. Based on principle of Hadhrat Umar (radiallah ta'ala anh); beloved Prophet (sallalahu alayhi was'sallam) superiority over Caesar , Closrose generally all Kings, Queens, Presidents and noblemen is established. Therefore he should be loved, respected, honoured, obeyed, more then these people and every behaviour which is for respect should be adopted to honour and to show respect him with exception to what is prohibited in Sharia. And it is established; the manner in which the companions respected and loved beloved Prophet (sallalahu alayhi was'sallam) was more then the kings of his time: “[...] "O people! By Allah, I have been to the kings and to Caesar, Khosrau and An-Najashi, yet I have never seen any of them respected by his courtiers as much as Muhammad is respected by his companions. [...]” [Ref: Bukhari, B50, H891] When righteous believer visits to beloved Prophet (sallalahu alayhi was'sallam) in Madina he should think of how he sits, stands, talks, walks, in presence of Prophet (sallalahu alayhi was'sallam) because he visits a living Prophet (sallalahu alayhi was'sallam). - [3] Momin does not become Momin until he loves RasoolAllah (sallalahu alayhi was'sallam) more then his parents, wife, children, wealth; anything which is valueable to a man or to a woman. [Ref: Quote Hadith] - [4] Celebrating the praise in the morning and evening has to be understood in light of this verse: “Then celebrate the praises of thy Lord again and again, and glorify Him in the evening and in the morning." [Ref: 3:41] and in another verse: “Send not away those who call on their Lord morning and evening, seeking His Wajh (i.e. literally 'face' but implies pleasure).” [Ref: 6:52] - [5] Also calling Prophet (sallalahu alayhi was'sallam) with four or a finger gesture or calling him with a derogatory nickname is prohibited according to this verse of the Quran. - [6] “Make not the calling of the messenger among you ...” [i.e.] do not call the Prophet (pbuh) by his name saying: O Muhammad, (as your calling one of another) by name. You should rather respect him, show deference towards him and honour him by saying: " O Prophet of Allah " , " O Messenger of Allah " , " O Abu'l-Qasim ...” [Ref: Tafsir Ibn Abbas] “Do not, among yourselves, consider the calling of the Messenger to be like your calling of one another ...” by saying, ‘O Muhammad!’ (s), but say, ‘O Prophet of God’, or, ‘O Messenger of God!’ gently, respectfully and in a low voice. Verily God ...” [Ref: Tafsir Al Jalalayn] - [7] One group of people raised their voice out side the houses of Ummahatul Momineen while seeking beloved Messenger (sallalahu alayhi was'sallam); Allah (subhana wa ta'ala) with regarding them says: “Those who shout out to thee from without the inner apartments - most of them lack intelligence.” [Ref: 49:4] - [8] It is narrated: “… Abu Bakr and 'Umar were on the verge of destruction (and that was because): When the delegate of Bani Tamim came to the Prophet, one of them (either Abu Bakr or 'Umar) recommended Al-Aqra' bin Habis At-Tamimi Al-Hanzali, the brother of Bani Majashi (to be appointed as their chief), while the other recommended somebody else. Abu Bakr said to 'Umar, "You intended only to oppose me." 'Umar said, "I did not intend to oppose you!" Then their voices grew louder in front of the Prophet whereupon there was revealed: 'O you who believe! Do not raise your voices above the voice of the Prophet..a great reward.' (49.2-3) Ibn Az-Zubair said, 'Thence forward when 'Umar talked to the Prophet, he would talk like one who whispered a secret and would even fail to make the Prophet hear him, in which case the Prophet would ask him (to repeat his words)."[Ref: Bukhari, B92, H405] Hadhrat Umar's (radiallah ta'ala anh) voice became so low due to respect that Prophet (sallalahu alayhi was'sallam) had to repeatedly ask him to repeat but Hadhrat Abu Bakr's (radiallah ta'ala anh) voice was such that Prophet (sallalahu alayhi was'sallam) did not need to ask him to repeat again: “'Umar used to speak in such a low tone that the Prophet had to ask him to repeat his statements." But Ibn Az-Zubair did not mention the same about his (maternal) grandfather (i.e. Abu Bakr).” [Ref: Bukhari, B60, H368] Allah (subhana wa ta'ala) states about these two purified personalities: “Those that lower their voices in the presence of Allah's Messenger,- their hearts has Allah tested for piety, for them is Forgiveness and a great Reward.” [Ref: 49:3] - [9] In these ayaat, Allah the Exalted teaches His faithful servants the good manners they should observe with the Messenger , which are respect, honour and esteem. Allah the Exalted and Most Honoured said ...” [Ref: Tafsir Ibn Kathir] “O you who believe! Do not be forward in the presence of God and His Messenger…He said:Verily, God, Exalted is He, has instructed His believing servants in propriety (adab). The meaning is: ‘Do not speak before he [the Prophet] speaks’. Then when he speaks, move forward towards him, hearkening and listening to him; …and fear God, regarding the neglect of His rights, and the loss of reverence for Him. Surely God hears what you say, and knows what you do. His words: ...” [Ref: Tafsir Al Tustari] - [10] Prophets (alayhis salatu was'sallam) are alive in their graves: “And ask those We sent before you of Our messengers; have We made besides the Most Merciful deities to be worshipped?” [Ref: 43:45] Allah's (subhana wa ta'ala) instruction to ask the previous Prophets (alayhis salatu was'sallam) indicates; Prophets (alayhis salatu was'sallam) are alive because asking a question indicates that one being asked possess the means to reply. Primarily the questioner must posses ability to pose the question and speak loud enough so the questioned can hear it. In this context the questioner is beloved Prophet (sallalahu alayhi was'sallam) and he is questioning the Prophets (alayhis salatu was'sallam) who have passed away. The questioned must be at minimum alive, able to hear, able to respond otherwise questioning the one who can not hear or respond is foolishness and Allah (subhana wa ta'ala) does not instruct foolish actions. This is supported by many ahadith: “... Allah's Messenger (sallalahu alayhi was'sallam) said, "Invoke many blessings on me on Friday for it is witnessed. The angels are present on it, and no one will invoke a blessing on me without his blessing being submitted to me till he stops." I asked whether that applied also after his death, and he replied, "Allah has prohibited the Earth from consuming the bodies of the prophets; so Allah's prophet is alive and given provision. [Ref: Sunan Ibn Maja, Volume 1, Hadith 1627] This proves Prophets (alayhis salatu was'sallam) are alive hence Allah (subhana wa ta'ala) and this is also true for our beloved Prophet (sallalahu alayhi was'sallam): ”... Allah's Messenger (sallalahu alayhi was'sallam) said: Whoever visits my grave after my death it is same he has visited me in my life.” [Ref: Tabarani, Volume 12, Hadith 406] This leads to the main point; because beloved Prophet (sallalahu alayhi was'sallam) is alive in his heavenly abode if one attends the heavenly abode of beloved Prophet (sallalahu alayhi was'sallam) in Madinah ash'Shareef one must adhere to all the good manners and abstain from what Allah (subhana wa ta'ala) prohibited in Quran. Refrain from forms of acts, speech which insinuate disrespect or shows lack of Adab for beloved Prophet (sallalahu alayhi was'sallam). One must observe all the formalities which one would observe in presence of beloved Prophet (sallalahu alayhi was) during his life time. - [11] Jibraeel (alayhis salam) inquired: “Inform me about the hour (of the Doom).” and in response to Jibraeel's (alayhis salam) inquiry Prophet (sallalahu alayhi was'sallam) replied: “One who is asked knows no more than the one who is inquiring (about it).” The meaning of this statement of Prophet (sallalahu alayhi was'sallam) can be two fold; if Prophet (sallalahu alayhi was'sallam) knew the when the end of Time will take place then it will mean Jibraeel (alayhis salam) too knows. And if Prophet (sallalahu alayhi was'sallam) didn't knew then the meaning is like Prophet (sallalahu alayhi was'sallam) Jibraeel (alayhis salam) also does not know. The answer of Prophet (sallalahu alayhi was'sallam) is unclear it tells the reader/listener about nothing. In another hadith same question was posed by another companion: “A man asked the Prophet about the Hour (i.e. Day of Judgement) saying, "When will the Hour be?" The Prophet said, "What have you prepared for it?" The man said, "Nothing, except that I love Allah and His Apostle." The Prophet said, "You will be with those whom you love." [Ref: Bukhari, B57, H37] but here too Prophet (sallalahu alayhi was'sallam) did not answer the question instead asked the companion a question: "What have you prepared for it?" This deliberate ambiguity and avoidance is proof; Prophet (sallalahu alayhi was'sallam) was not permitted to make the knowledge of it public because Allah (subhana wa ta'ala) wanted to keep it hidden: "Verily the Hour is coming - My design is to keep it hidden - for every soul to receive its reward by the measure of its Endeavour.” [Ref: 20:15]. Note on the basis of inquiry and reply of Prophet (sallalahu alayhi was'sallam) one may argue: 'Only purpose of Jibraeel (alayhis salam) to inquire from Prophet (sallalahu alayhi was'sallam) was to gain knowledge about what he did not know.' and then conclude: 'Jibraeel (alayhis salam) did not know about the Hour therefore Prophet (sallalahu alayhi was'sallam) knows no better about the Hour.' This reasoning conflicts with the established fact; the purpose of Jibraeel (alayhis salam) was to educate the companions and not to gain knowledge for himself: “He was Gabriel (the angel). He came to you in order to instruct you in matters of religion.”[Ref: Muslim, B1, H1] Therefore the reply of Prophet (sallalahu alayhi was'sallam) taught the companions that any question about inquiring about the time, date of end of Time will be answered ambiguously. - [12] Al Islam was explained with fallowing words: “... that you testify that there is no god but Allah and that Muhammad is the messenger of Allah, and you establish prayer, pay Zakat, observe the fast of Ramadan, and perform pilgrimage to the (House) if you are solvent enough (to bear the expense of) the journey.” and Iman with: “That you affirm your faith in Allah, in His angels, in His Books, in His Apostles, in the Day of Judgement, and you affirm your faith in the Divine Decree about good and evil.” Ihsan was defined by Prophet (sallalahu alayhi was'sallam) to mean: “That you worship Allah as if you are seeing Him, for though you don't see Him, He, verily, sees you.” in another version the hadith defines Ihsan as: “That you worship Allah as if you are seeing Him, and in case you fail to see Him, then observe prayer (with this idea in your mind) that (at least) He is seeing you.” [Ref: Muslim, B1, H4] Finally about when the day of judgement will be Prophet (sallalahu alayhi was'sallam) stated: “One who is asked knows no more than the one who is inquiring (about it).” then on the request of Jibraeel (alayhis salatu was'sallam) informed him of signs of the day of judgement: “That the slave-girl will give birth to her mistress and master, that you will find barefooted, destitute goat-herds vying with one another in the construction of magnificent buildings.” - [13] It is not permitted for men to clap during the prayers because Prophet (sallalahu alayhi was'sallam): “... addressed the people and said, "O people! Why did you start clapping when something happened to you in the prayer? clapping is for women. Whenever one is confronted with something unusual in the prayer one should say, 'Subhan Allah'." [Ref: Bukhari, B22, H309]

Introduction: Slight of religious figures esteem in Islam is becoming a popular hobby of non-Muslims in Western world where media is spear heading this ignoble task. Unfortunately many lukewarm 'Muslims' are either guilty of insulting, degrading, disrespecting Prophet (sallalahu alayhi was'sallam) or defending a individual who has done so. Without realising or knowing that the language they use/defend with regards to Prophet (sallalahu alayhi was'sallam) is deemed offensive by the people who posses knowledge of deen. And when they are challenged rather then repenting from their kuffri'at they slander the Ulamah of Ahlus Sunnah by accusing them of adhering to medieval Islam or accusing them of over reacting on a minor issue. This brief article will address key points such as; what is considered profanity in religious, social or cultural level and how one can be guilty of disrespecting Prophet (sallalahu alayhi was'sallam). It will also give information on the punishment and types of punishments for those who insult, disrespect beloved Prophet (sallalahu alayhi was'sallam). All this in the hope that Muslims can be equipped with basic knowledge which will enable them to understand when cases of blasphemy come to light and not be at the mercy of media peddling secular humanism.[1] Rather be able to judge for themselves, then decide based on the evidences of Quran as well as Hadith. Profane Language: In general profanity understood as swearing, cursing, foul speech, slanderous language and cussing. It can take the form of words, facial expressions, hand gestures, or other social behaviours that are socially constructed or interpreted as insulting, rude, vulgar, obscene, obnoxious, foul, desecrating. Usually it's a show of disrespect of someone or something accompanied by intense emotions of hate, disgust, and anger. Profanity can be directed at a individual or something held esteemed by the one you intend to injure emotionally. Depicting a esteemed personality or object in a manner which contradicts the nature of personality or object is another form of profanity disguised under different labels, modern art being one of them. Determining Irreligious Language: Apart from the flagrant verbal, physical action gesturing of disrespect of beloved Prophet (sallalahu alayhi was'sallam); likening Prophet (sallalahu alayhi was'sallam), or part of him, one or more of his qualities, attributes, characteristics to a animal/human which is deemed filthy, unclean, ignoble, evil, lowly in a culture or religion would be considered disrespect of beloved Prophet (sallalahu alayhi was'sallam). Even counting him amongst the filthy, unclean, ignoble, evil, lowly without likening him to any of them would be considered disrespectful. Act of belittling him or his qualities, or his attributes, or his behaviour or any part of his life (i.e. Sunnah) using any form satire (i.e. parody, burlesque, exaggeration, poetical satire) will be considered disrespectful. In short any word, expression, gesture, depiction which in religious or Islamic or social context can be termed disrespect will be deemed as disrespect if the intended target is Prophet (sallalahu alayhi was'sallam). Also use of any word used for addressing beloved Prophet (sallalahu alayhi was'sallam) or a sentence describing him or his qualities, or his attributes which can be misconstrued by a non-Muslim or a hypocrite to insult or disrespect him is strictly forbidden.[2] Punishment Of Disrespecting Prophet (sallalahu alayhi was'sallam): Within Islamic law any form of disrespect of Prophet (sallalahu alayhi was'sallam) is a criminal offence which is not judged according to motivations or intentions but rather the deed it self. No allowances are made for freedom of expression or modern art or comedy or being Muslim or Non-Muslim man or woman. Only exceptions made are with regards to minors who had not reached the puberty or a insane individual or a drunkard who has lost sense due to extreme intoxication. For any other individual if the criteria of witnesses is met and evidence against the accused is authenticated; or there are two or more confessions in presence of a Qadi (i.e. Judge) and witnesses by the guilty, then the person will be charged with the crime. Depending on the seriousness of the offence the severity of punishment is determined. The lightest of punishments may involve lashing for minor infringes[3] and for serious offences[4] punishment may involve execution by beheading or by crucifixion or any modern mean permitted by Islamic law. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi Footnotes: -------------- - [1] The media in Muslim and non-Muslim countries is alike. They all peddle secular humanism ideology the only difference in Muslim countries is that this secular humanism is presented in the garb of Islam, Sufism, tasawwuff, moderate-Islam and the truth which opposes it is labelled extremism, fanaticism, primitive medieval theology incompatible with modern changing world. Note, Islam should not be made compatible with modern world and modern life style. Rather modern world as well as Muslim's modern life style should be compatible with deen of Islam. And a believer who walks, talks, dresses, eats, sleeps, in accordance with Islamic teaching and because of Islamic teaching, such individual as truly submitted to Allah (subhana wa ta'ala) as a Muslim should. If one acts in a particular way due to social influence, cultural influence, or Westernisation and his these actions coincide with Islamic teachings his claim of adherence to Islamic teachings would be invalid until he intends to partake in deen for these actions. - [2] In case if a believer uses such language which can be misconstrued to attack beloved Prophet (sallalahu alayhi was'sallam) then he will be warned to not to use such vocabulary. If he/she refuses to repent and continues the use of such language such a person is apostate. If person is non-Muslim and it is clear that his intent was to lampoon, insult, disrespect, insult beloved Prophet (sallalahu alayhi was'sallam) but to conceal his insulting intent he used vague words he is to be put to death. If his offence was one-off offence of this type and it can be established with proofs that he/she is not using such language repeatedly a Qadi may exercise discretion and based on available evidences of Hadith set the offender free or may inflict light punishment. A repeat offender in this context especially after the first conviction or aquittal would/should be punished with death penalty. - [3] Example: When X is told Prophet (sallalahu alayhi was'sallam) liked Z-fruite and X response: 'I still don't like it.' or states: 'I don't like it.' this is form of bad manners because one has prefered his 'likes' over the 'likes' of Prophet's (sallalahu alayhi was'sallam). The right approach would be to remain silent even if he did not like it and voice his dislike of it in different context. addressing Prophet (sallalahu alayhi was'sallam) with his personnel name without prefixing a befitting title. - [4] Example: Accusing beloved Prophet (sallalahu alayhi was'sallam) of dishonesty or injustice or lying or accusing him of committing immoral acts or representing him or part of his life as evil, diabolical, immoral, irreligious.

- Jahalat, Sunni bilqul jahil mutliq hen agar kutta be kareeb say guzray aur haw haw keray woh be saath haw haw kertay chal peren gay. Sunni paani kee tera heh, Rooh Afza dalo toh is ka flavour yoghurt daloo toh lassi ban jahay ga, yehni Sunni kee taleem sirf Quran ko perwanay taq heh aur namaz, us kay baad us ko chor deeya jata heh, aur joh kohi ata heh us meh apna rang bar leta heh, agar Wahhabi ho toh phir woh Sunni Wahhabiat ka rang per leta heh, shiyoon kay saath ho toh Shia ho jata heh aur Deobandiyoon kay saath ho toh Deobandi, yehni Sunni sirf ek pencil say banahi gahi ek tasweer heh jis meh Sunniat ka rang nahin bara gaya, rang Wahhabi, deobandi, shia, qadiyani, tafzili bar rahay hen. - aqahid o masail ko na janna, - Apnay Sunni aur perahay meh farq nah kerna balkay sulla kulli sufiyoon wali soch per hona, nahin jee yeh bee theek heh pertay toh Quran hee hen nah. - Maslak e Ahle Sunnat ke samaj kay leyeh kafi ilm chahyeh aur Wahhabiat ko samajnay kay leyeh jahil hona lazam heh. - Mukhalifeen e Ahle Sunnat ka tareekay aur saleekay say apnay mazhab ko pesh kerna aur hamaray Sunniyoon ka is'see baat per kush ho jana kay hamaray maulvi nay bot gussay meh taqreer kee heh yaqeenan yeh is kay sach kee daleel heh. - Wahhabi / Deobandi, Sunniyoon kay villages, area, town meh aa ker apni masjid banatay hen aur aista aista jahil aur apnarh logoon ko apnay saath laga letay hen. - Wahhabi munazireen chun chun ker un logoon say munazra kertay hen jinnay woh asaani say dabba saken aur phir video aur net per apna jhoot ka dandoora peettay hen kay ham jheet gahay. Aur hamara har jahil munazray kay leyeh tiyaar ho jata heh. Wahhabiyoon kay pass pesa bot heh is leyeh woh apna literature bot ziada publish kertay hen, hamaray Sunniyoon kay pass geeyarween, aur khatmoon, ursoon, jaloosoon kay leyeh pesa heh kissi tehreeri kaam meh kohi hissa nahin dalnay kay leyeh tiyaar. - Hamaray Ulamah puranay tareekay per qaim hen, falanh maulvi, hazrat, hazoor is aqeeday kee taeed kertay hen aur aaj kal kay zamanay meh Allah kay Quran aur RasoolAllah (sallalahu alayhi was'sallam) kay farmaan say kam kohi mannay kay leyeh tiyaar nahin. - Wahhabi/Deobandi infaradi koshish kertay hen Sunniyoon kay ilaqoon meh jaa ker, aur hamaray Sunni un ilaqoon meh jana hee band ker detay hen jin meh Deobandi ya Wahhabi ho jahen, yehni kinara kashi ker letay hen disassociate kertay hen bad mazboon say. Baee yeh sach heh kay Sunni kam ho jahen gay, magar Sunniyoon ka kam hona Wahhabiat kee waja say nahin hoga balkay musalmaan mukhlis kam hoon kay aur parlay darjay kay munafiqeen ziayada ho jahen gay, yehni Wahhabi be kam hee hoon gay magar secular munafiqeen kee tadad bot ziada hhogi. Wahhabi be absolute minority ho jahen gay. Joh mazbi groups hen voh nah honay kay barabar hoon gay, aur secularist Munafiqeen ka control hoga har jaga per jistera Pakistani TV channels per perlay darjay kay Munafiqeen bethay hen aur woh awaam ko secularise ker rahay hen ek global agenday kay mutabiq. Allah ta'ala nay farmaya heh kay Allah Momineen ko us waqt taq nahin choray ga hatta yamees al khabees minnat tayyib, yehni jab taq khabeesoon ko tayyiboon say door nay ker deh, yeh silsila RasoolAllah kay zamanay say jari heh aur jari rahay ga. Joh ham say nikal ker Wahhabi huwa samaj lenh kay khabees thah aur tayyiboon say nikal gaya. Aur yeh silsila Imam Mahdi kay peda honay aur dajjal taq jari rahay ga aur un kay zamanay meh AwliyahAllah kee jammat reh jahay gee joh un ka saath deh gee aur un kay mukhalif dajjali fojen yehni Wahhabi, yahoodi christians waghera hoon gay.

Lughv posts yehni chawal posts say parez keren ham logoon kay pass itna time nahin kay har chawal ka jawab denh. Pata nahin aap kis shaytaani per hen aur kia kia plan banaya huwa heh joh yeh sab sawal pooch rahay hen. Koi maqool ilmi sawal keeya keren. Ham yahan per masnad e ifta per nahin bethay kay fatway issue keren. Ifta ka kaam muftiyan e kiram ker rahay hen aur woh kaam un say lenh. Joh ikhtilafi masail jissay ham nay pera likha heh aur joh Ulamah kee kutb meh chapa heh ham us ko biyaan ker saktay hen. Is leyeh aap fatwah muftiyan e kiram say hasal keeya keren. Ham aap ko murtadeen aur un kay irtaad kay mutaliq bata saktay hen. Keun kay aap nay joh sawal poocha heh us meh tafseel nahin sirf sawal heh halanh kay tafseel hoti toh us kay mutabiq jawab deeya ja sakta thah. Yehni jis ka amal ghost chorna heh us kee niyat, wajuhaat, kia hen, yeh hoti toh tafseelan jawab deh saktay thay. Aur esi tafseel is meh nahin is leyeh khadam kuch apni taraf say izafa ker kay likh raha heh. Allah ta'ala kee halal kerda cheese ko agar kohi haram jaan ker muharram meh ya kissi aur maheenay meh haram ker kay nahin khata toh woh biddati zeroor heh, is kay saath aur kia kia heh woh Muftiyan e kiram bata saktay hen. Muharram meh Shuhuda e karbala kee bhook o piyaas ko bunyaad bana ker agar kohi adban ghost nahin khata toh us ko shuhuda e karbala ka adab kernay ka sawab hoga aur ghost ko chornay ka kohi sawab nahin. Keun kay muharram me ghost nah khana Sunnat nahin magar khilaaf e Sunnat heh, aur esse be sunnat nahin kay chornay say gunna hoga aur sawab ussee ka heh joh Sunnat per ho ya hokam e illahi per. Agar kohi ghost ko is leyeh chorta heh kay ghost us kee pasandeeda cheese heh aur khud nahin khata balkay apnay hissay ka ghost kissi ghareeb maskeen ko khilata heh aur is niyat say kay mera yeh amal raza e illahi kay leyeh thah aur joh sawab mujjay millay ga meh ussay shuhuda e karbala ko isaal kerta hoon toh esa kerna sunnat nahin hokam e illahi be nahin magar rooh e Islam kay khilaaf be nahin balkay isaal e sawab kerna aur dunya kee lazatoon ko Allah ta'ala kay leyeh chorna rooh e deen heh aur niyat nek, kaam nek is leyeh jaiz heh aur insha'allah sawab be millay ga. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi

As salamu alayqum wr wb Ham toh mahil ba karam hen kohi sahil hee nahin, Rah dikhlahen kissay johr qabil hee nahin. Alhamdulillah, Khadam is ayaat kee six tafasir pesh keray ga. Aur jin meh say panch interconnected hoon gi yehni ek dosray ko compliment keren gee aur ek tafsir munfarid hogi. Peechay reh jahay kee qarn e shaytaan (shaytaani giro) kee mangarat tafsir bir ray joh bila daleel heh aur is kee gumrahi o zindeeqiyat meh kissi ko inshallah shaq nahin hona chahyeh. Aur jin kay dilloon meh shaq o shuba heh inshallah jis nay khaloos aur niyaat e hidayat wastay is article ko pera us kay saray shubhaat door ho jahen gay. Jin ka dil Wahhabiat [yehni kharijiat] ka kuffristan heh un kay leyeh Allah subhana wa ta'ala say dua heh kay woh is zulmaat kay kuffristan meh Islam ka Noor pehlahay, ameen, aur mowaqif e Ahle Sunnat ko samajnay kee tofeeq farmahay. Part One: Radd e Shaytaan. Awal joh mafoom, aap nay ayaat kay ilfaaz “Amwatun ghairu ahya'i ...” nikala heh us ko Quran o Hadith aur tafasir e mufassireen say sabat keren. Warna yeh aap kee tafsir bir ray heh aur tafsir bir ray ka murtaqib jahanumi heh. RasoolAllah sallalahu alayhi was'sallam ka farmaan heh kay jammat e haqqa ta qayamat taq qahim rahay gee. Aur is farmaan kay mutabiq aap joh pehlay guzr chukay hen un kee tafasir say yeh sabat ker denh kay yeh ayaat Awliyah Allah aur Ambiyah alayhis salam ya sirf AwliyahAllah ya Awliyah-Allah aur but is ayaat say muraad hen. Aur agar aap mutafiqa mufassireen say sabat nah ker sakkay toh phir aap ko yaqeen ho jana chahyeh kay yeh aap kee tafsir bir ray thee aur haq wohi heh joh Sunni aur Mufassireen biyaan kertay ahay hen. Part Two: Tafseer e Quran Ba'ayat e Quran. Janab Faysal sahib aap kee pesh kerda ayaat 20: Those whom they invoke instead of Allah have not created anything, but are themselves created. [21]. (They are) dead, lifeless, and they know not when they will be raised up." [Ref: Surah 16] Quran kee is ayaat ki tafseer Quran kee ek aur ayaat say: “Yet have they taken mindu’nillahgodsthat can create nothing but are themselves created; that have no control of hurt or good to themselves; nor can they control death nor life nor resurrection.“ [Ref: 25:3] Is say wazia ho gaya kay ayaaat meh Mushrikeen e Makkah kay khudahoon ka zikr heh na kay Ambiya o Saliheen ka. Donoon aayaat ko jama ker kay yeh mafoom banta heh: "Jinnay woh pukartay hen Allah kay bajahay unoon nay kuch nahin banaya magar khud banahay gahay hen magar phir be woh Allah kay saath khudahoon ko mantay hen joh kuch nahin banatay aur khud banay hen. Aur woh (but kay khuda) murda hen aur un'neh (yehni but kay khudahoon ko) pata nahin kab (logh qaymat kay din kab) uthahay jahen gay. Aur nah un (but kay khudahoon) kee qudrat meh nafa o nuqsaan heh aur nahi hee woh (but kay khuda) zindgi aur dobaray uthay janay per qudrat rakhtay hen." Aur agar aap bazid hen kay yeh ayaat Allah kay nek bandoon kay leyeh utaari gaee heh keun kay ayaat meh lafz murda hen, bejaan, honay ka zikr heh. Aur jis ki bunyaad per aap is ayaat ko Ambiyah o Awliyah Allah per is ko chispan kertay hen toh tawajoh ker lenh, Shahid Allah ta'ala aap ko hidayat deh deh. Part Three: Tafseer e Quran Tafseeli Biyaan. Ek jaga per khadam nay English yeh Tafseer likhi heh: Those whom the Mushrikeen called upon can not answer a dua because they do not posses the abilities, organs, with which they can hear, see, help the Mushrikeen nor they posses the power to do as they please. Allah (subhana wa ta'ala) questions the Mushrikeen: “Have they feet to walk with? Or hands to lay hold with? Or eyes to see with? Or ears to hear with? Say: "Call your 'god-partners', scheme (your worst) against me, and give me no respite!” [Ref: Surah 7:195] Allah (subhana wa ta'ala) partly answers the questions Himself in in verse: “If thou callest them for guidance, they hear not. Thou wilt see them looking at thee, but they see not.” [Ref: Surah 7:198] This means that they have eyes but do not see with them eyes, and due to this we can infer that (some of) idol-gods have feet but are unable to walk with, have hands but are unable to hold with, have ears but are unable to hear with them. And due to this: “If ye invoke them, they will not listen to your call, and if they were to listen, they cannot answer your (prayer). On the Day of Judgment they will reject your "Partnership" ...” [Ref: Surah 35:14] In another part of Qur’an Allah (subhana wa ta'ala) why the Idols are unable to hear: “... mindu’nillah gods that can create nothing but are themselves created; that have no control of hurt or good to themselves; nor can they control death nor life nor resurrection.“ [Ref: Surah 25:3] and the idol-gods which the Mushrikeen in worship call upon in time of their distress: “(They the idols are) dead, lifeless, and they know not when they (the people) will be raised up." [Ref: Surah 16:21] Is tafsir say sabat huwa kay Allah subhana wa ta'ala nay Quran al kareem meh murda buttoon ko farmaya heh joh Mushrikeen e Makkah kay khuda thay. Part Four: Tahqeeq “but themselves are created.” Musa alayhis salam kee qaum ka waiqa jis meh unoon nay Musa alayhis salam say arz kee kay un ko ek but'h khuda bana ker deeya jahay: “We took the Children of Israel (with safety) across the sea. They came upon a people devoted entirely to some idols they had. They said: "O Moses! fashion for us a god like unto the gods they have." He said: "Surely ye are a people without knowledge.” [Ref: 7:138] Yeh sabat ho gaya kay jis ko khuda banaya gaya ho who but'h hota heh. Abh Allah subhana wa ta'ala in lakri, pathar, waghera kay banahay huway khudahoon kay baray meh pochta heh: "Do you worship that which you (yourselves) carve? While Allah has created you and what you make [of stones, wood, metals with your own hands].'' [Ref: 37:-95/96] Aur Allah batata heh kay: Those whom they invoke instead of Allah have not created anything, but are themselves created. [21]. (They are) dead, lifeless, and they know not when they will be raised up." [Ref: Surah 16] Part Five: The Living Mushrikeen Are Dead. Allah (subhana wa ta'ala) adressing Prophet (sallalahu alayhi was'sallam) says about the hearing, seeing, walking, talking, Mushrikeen that they are dead and Prophet (sallalahu alayhi was'sallam) will unable to guide them to Islam: “If thou callest them for guidance, they hear not. Thou wilt see them looking at thee, but they see not.” [Ref: 7:198] “Truly you can not cause the dead to listen, nor you cannot cause the deaf to hear the call, (especially) when they turn back in retreat.” [Ref: 27:80] Meaning when the dead and deaf turn their back and not listen to Prophet (sallalahu alayhi was'sallam) they cannot be guided by him and the similar point is made in the fallowing verse: “So verily thou can not make the dead to hear, nor canst thou make the deaf to hear the call, when they show their backs and turn away.” [Ref: 30:52] Similarly Allah (subhana wa ta'ala) states: “Nor are alike those that are living [i.e. Sahabah] and those that are dead [i.e. Mushrikeen]. Allah can make any that He wills to hear [because the power to guide to straight path is with Allah subhana wa ta'ala]; but thou can not make those to hear who are [destined to be buried] in graves [without beliefe in Islam]. [Ref: 35:22] In this context of Mushrikeen being the living dead the verse in discussion means: “Those whom they invoke instead of Allah have not created anything, but are themselves created. [They the Mushrikeen of Makkah] are dead, lifeless, and they know not when they will be raised up." [Ref: 16:20/21] Jistera Khadam ko yaad ata heh mindunillah meh min ka matlab joh heh aur doon ka matlab qat'ta, juda, aur yeh mila ker mindunillah ka mana banta heh "joh Allah say qata" aur nah AwliyahAllah Allah say qatay hen aur nah Ambiyah o Saliheen. From this interpretation Of verse the dead, the lifeless, the deaf are the Mushrikeen who have died without believing in Tawheed of Allah subhana wa ta'ala aur woh Allah say qat gahay un ka rabta Allah say qat gaya. Aur waja say is ayaat ka misdaaq Momineen nahin ho saktay, Sahabah nahin ho saktay joh AwliyahAllah thay. keun kay un ko rabta to Allah say mojood heh woh muqarrib e illahi hen Allah un ka haath banta heh jis say woh detay hen qaan banta heh jis say woh suntay hen waghera ... Part Six: Tehqeeq e Haq Bila Shaq Lafz maut Quran meh bot see cheezoon kay leyeh istimaal huwa heh: You make the night to enter into the day, and You make the day to enter into the night, You bring the living out of the dead, and You bring the dead out of the living. And You give wealth and sustenance to whom You will, without limit (measure or account). [Ref: 3:27] Kiss ko Allah ta'ala murda say zinda peda kerta heh aur zinda say murda is ka ishara Allah ta'ala nay is ayaat meh deeya heh: “Say: "Who is it that sustains you (in life) from the sky and from the earth? Who is it that has power over hearing and sight? And who is it that brings out the living from the dead and the dead from the living? and who is it that rules and regulates all affairs?" They will soon say, "(Allah)". Say, "will ye not then show piety (to Him)?" [Ref: 10:31] Barish kay pani say Allah ta'ala murda zameen ko zinda kerta aur us murda zameen say faslen ugata heh, chawal, daalen, phal, sabziyan.: It is He Who sendeth the winds like heralds of glad tidings, going before His mercy: when they have carried the heavy-laden clouds, We drive them to a land that is dead, make rain to descend thereon, and produce every kind of harvest therewith: thus shall We raise up the dead: perchance ye may remember. [Ref: 7:57] Ek aur ayaat meh wazia tor per Allah ta'ala nay wazia tor per zameen ko murda kaha heh aur farmaya kay murda zameen ko Allah ta'ala pani say zindgi deta heh: “Behold! in the creation of the heavens and the earth; in the alternation of the night and the day; in the sailing of the ships through the ocean for the profit of mankind; in the rain which Allah Sends down from the skies, and the life which He gives therewith to an earth that is dead; in the beasts of all kinds that He scatters through the earth; in the change of the winds, and the clouds which they Trail like their slaves between the sky and the earth;- (Here) indeed are Signs for a people that are wise.” [Ref: 2:164] Al hasil maut, murda, be'jaan, lafz sirf Quran meh insanoon kay leyeh hee nahin bola gaya magar un cheezoon kay leyeh be istimaal huwa heh jin meh bazahir kohi jaan nahin, yehni pathar, zameen, chand, taray, sooraj, waghera. Abh agar is tehqeeq kee bunyaad per meh is ayaat: “(They are) dead, lifeless, and they know not when they will be raised up." ka yeh mafoom keroon: “[The Moon, Sun, Star gods[1] are] dead, lifeless, and they know not when they [the people] will be raised up [for judgement of their deeds]." To aap meri tafsir ka kia bigaar lenh gay? Seven: Tafaseer e Ulamah e Ahle Sunnat: Surah 16:20-21: “And those whom you invoke (tad‘ūna, or read yad‘una ‘they invoke’) besides God, namely, the idols, do not create anything, but are themselves created, fashioned from stones and other [materials]. They are dead, possessing no life (amwātun, ‘dead’, is a second predicate), not living (an emphasis), and they, the idols, are not aware when, is the time [in which], they shall be raised, that is, creatures: so how can they be worshipped? For, only the Creator, the Living, the Knower of the Unseen can be a God.” [Ref Tafsir Al Jalalayn] “(Those unto whom they cry) they worship (beside Allah created naught) they cannot create anything like Our creation, (but are themselves created) they are themselves carved. (They are dead) they are lifeless idols, (not living.) (And they know not when they) the people[2] (will be raised) from the graves and give account; it is also said that this means: the disbelievers do not know when they will give account for their deeds; and it is also said: the angels do not know when they will give account.” [Ref: Tafsir Ibn Abbas] Aur baqi tafasir aap khud perh lenh. Conclusion: Aap ka automatically yeh mafoom lena kay yahan per ilfaaz : “Amwatun ghairu ahya'i ...” say muraad faut shuda Awliya-Allah hen qiyaas heh. Quran aur Hadith say joh mafoom aap nay nikala heh us ko sabat keren keun kay aap kee takhsees kay leyeh daleel zeroori heh aur jis takhsees kay leyeh daleel nah ho voh batal o mardood hoti heh aur mafoom bir ray hota heh. Yeh ayaat waseeh mafoom rakhti heh aur jawami al kalim kee shaan kay mutabiq heh is leyeh wazia tor per yeh zikr nahin kay is kay misdaq kon hen aur joh misdaq hen meh dalahil say sabat ker doon ga aur joh nahin us ko aap kabi sabat nahin ker saktay. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi Footnotes: - [1] Hadhrat Ibrahim alayhis salam kay logh Sooraj, Chand, aur Taroon ko khuda mantay thay 76: “When the night covered him over, He saw a star: He said: "This is my Lord." But when it set, He said: "I love not those that set." [77] When he saw the moon rising in splendour, he said: "This is my Lord." But when the moon set, He said: "unless my Lord guide me, I shall surely be among those who go astray." [78] When he saw the sun rising in splendour, he said: "This is my Lord; this is the greatest (of all)." But when the sun set, he said: "O my people! I am indeed free from your (guilt) of giving partners to Allah.” [Ref: Surah 6] - [2] Wahhabiyoon nay hasb e wateera online English translation Tafsir Ibn Abbas meh ghalt malt mafoom daal deeya thah: “... (not living. And they know not when they) i.e. the idols(will be raised) from the graves and give account; ...” jis ko meh nay correct ker deeya heh. Sahih tarjuma yeh banta heh:“... (not living. And they know not when they) i.e. the people (will be raised) from the graves and give account; ...” keun kay lafz yub'asoona has been used in connection with ressuraction of people in verses: (Iblees) said: "Allow me respite till the Day they are raised up." [Ref: 7:14] ek aur ayaat meh: (Iblees) said: "O my Lord! Give me then respite till the Day they will be resurrected." [Ref: 15:36]

Tirmadhi shareef kee yeh doh ahadith: "[...] 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] bari qav'vi daleel hen. Magar meray ek Sunni baee nay ek Deobandi ka ihtiraaz bataya heh jis ko meh malhooz rakh ker yeh wazahat kernay laga hoon. Yeh doh ahdith mukhtasar hen aur mila ker asal farmaan e RasoolAllah (sallalahu alayhi was'sallam) banta heh: 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, [Ref: Hadith No. 3246] 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: Hadith No. 3245] Is leyeh yeh behas kerna kay yeh ahadith ek dosray say contradict kertay hen gumrahi heh balka donoon hadith ek dosray kee wazahat kertay hen. Muhammed Ali Razavi