کمیونٹی میں تلاش کریں

Introduction: Muslims believe Prophet (sallallahu alayhi wa aalihi was’sallam) will bear witness on the day of judgment regarding actions of earlier and his own Ummah. This belief is based on established teaching of Quran; Prophet (sallallahu alayhi wa aalihi was’sallam) has witnessed the all the events regarding which he will bear witness and has been sent as a Shahid (i.e. witness). And this understanding is based on principle; a true witness is one who has witnessed with eyes/ears regarding the event/incident regarding which he/she is called to bear witness. In contrast to Islamic teaching Khawarij believe indeed Prophet (sallallahu alayhi wa aalihi was’sallam) is Shahid but he will bear witness after being informed by others what had/has transpired before/after him. In other words they believe he is Shahid without being first hand witness, or without actually witnessing anything. Failed Attempt To Seduce Prophet Yusuf (alayhis salam): Allah (subhanahu wa ta’ala) states; Prophet Yusuf (alayhis salam) was lured to home by a woman who wished to engage with him in illicit sexual activity: “And the woman in whose house he was, allured him not to restrain himself and she closed all the doors - and said, "Come! It is you I address!"; he said, "(I seek) The refuge of Allah - indeed the governor is my master - he treats me well; undoubtedly the unjust never prosper." [Ref: 12:23] Realising the intent of her Prophet Yusuf (alayhis salam) hurriedly made his way to exist the room and she chased after him in an attempt to prevent him from leaving: “And they both raced towards the door, and the woman tore his shirt from behind, and they both found her husband at the door; she said, "What is the punishment of the one who sought evil with your wife, other than prison or a painful torture?" [Ref: 12:25] Wife of the man claimed Prophet Yusuf had attempted to seduce her but Prophet Yusuf (alayhis salam) stated it was the woman who made attempt on him: “Said Yusuf, "It was she who lured me, that I may not guard myself" - and a witness from her own household testified; "If his shirt is torn from the front, then the woman is truthful and he has spoken incorrectly. And if his shirt is torn from behind, then the woman is a liar and he is truthful.” [Ref:Kunz Ul Iman, 12:26/27, by Imam Ahmad Raza rahimullah, link] There was a witness observing the events unfold. Some commentators based on Athar (i.e. statements of companions) said the witness was a child in cradle. And another group based on Athar also stated there was a righteous adult with beard who witnessed the events. And due to exceptional wisdom suggested the Kamees (i.e. shirt) is checked as mentioned in the verse. And if it was a child in the cradle then it suggests Allah (subhanahu wa ta’ala) defended His Nabi by giving a child ability to speak, wisely.[1] Note this established the innocense of Prophet Yusuf (alayhis salam): “So when the governor saw his shirt torn from behind, he said, "Indeed this is a deception of women; undoubtedly the deception of women is very great." [Ref: 12:27] And later she admitted her guilt and established Prophet Yusuf’s (alayhis salam) innocense: “The king said: "O women! What was your role when you tried to entice Yusuf?" They answered: "Purity is to Allah! We did not find any immorality in him." [And] Said the wife of the governor: "Now the truth is out; it was I who tried to entice him, and indeed he is truthful." [Ref: 12:51] Alhasil a child/adult bore witness in defence of Prophet Yusuf (alayhis salam) but there was no other witness, and therefore he suggested the investigation method. This incident establishes a true witness, a witness who had seen the events unfold, bore witness in defence of Prophet Yusuf (alayhis salam), and suggested how the innocence of Prophet Yusuf (alayhis salam) can be established. Establishing Islamic belief; a true witness is one who has witnessed the event regarding which he/she bears witness about. Prophet Yusuf Allegedly Devoured By Wolf: Step brothers of Prophet Yusuf (alayhis salam) were jealous; their father loved Prophet Yusuf (alayhis salam) and his younger brother more then them so they schemed to do away with Prophet Yusuf (alayhis salam). And to carry out their plan they came to their father and requested Prophet Yusuf (alayhis salam) is sent with them. Prophet Yaqoob (alayhis salam) anticipated their plan and foretold them the excuse they would employ. But reluctantly sent his beloved son Prophet Yusuf (alayhis salam) with brothers. And they decided to lower him in a water well instead of killing him. And a caravan traveling for Egypt came and found Prophet Yusuf (alayhis salam) in the well and pulled him out of well and sold him in Egypt as slave. After lowering him in the well they returned to their father weeping claiming a wolf devoured Prophet Yusuf (alayhis salam). Years later Prophet Yusuf had been appointed care taker of resources in Egypt to manage famine and his brothers came to Egypt to buy supplies. He recognised them and told his brothers to bring his blood brother (i.e. Yameen, Binyamen Jewish texts) if they want any supplies. They returned to their father and told him; the supplies were denied to us. When they returned with Yameen Prophet Yusuf (alayhis salam) instructed a measuring-cup is concealed Yameen’s supplies. Command was given to search all present and measuring-cup was found in Yameen’s belongings. And the step-brothers witnessed; measuring-cup was discovered from belongings of Yameen. He was detained and his brothers were told Yameen is theif and he will become a slave. Their eldest brother refuse to leave Egypt instructed them to tell their father what they witnessed: "Return to your father and then say, ‘O our father! Indeed your son has stolen; we were witness only to what we know and we were not guardians of the unseen.’” [Ref: 12:81] And to convince their father they said to Prophet Yaqub (alayhis salam): “And ask the township in which we were, and the caravan in which we came; and indeed we are truthful." [Ref: 12:82] Alhasil underlined verse establishes the principle; a true witness is one who has gained knowledge with his/her own eyes/ears. In other words, a true witness is one who has seen/heard the events regarding which he/she gives testimony. Coming back to the story when the step-brithers of Prophet Yusuf (alayhis salam) returned to their native lands Prophet Yaqoob (alayhis salam) did not believe them. He instructed them to return and search for Prophet Yusuf (alayhis salam) his brother Yameen, and the eldest brother who remained in Egypt due to fear of disappointing his father. The step-brothers returned to Egypt for supplies and Prophet Yusuf (alayhis salam) introduced himself to them and told them to take his shirt and to place it on face of their father, and bring his family with them to Egypt. They did as they were instructed, and Prophet Yaqoob (alayhis salam) met with Prophet Yusuf (alayhis salam), and thanked Allah (subhanahu wa ta’ala). Prophet Isa (alayhis salam) Witness Over His Ummah: At present Catholics, Protestant, with exception of Jehovah’s Witnesses, all churches believe Prophet Isa (alayhis salam) is god incarnate. But in Arabian Peninsula existed a sect of Christianity which had taken Prophet Isa (alayhis salam) and his mother as gods. This sect is called Collyrdianism. Historian Edward Gibbons has mentioned them in his history, The History Of The Decline And Fall Of … stated Collyrdians had given goddess status to Marry. Epiphanious the Bishop of Salamis in his Panarion written around period of 375 AD mentions a sect in Arabian held belief; Mary is goddess. With regards to belief of these people, on the judgment day, Allah (subhanahu wa ta’ala) will enquire from Prophet Isa (alayhis salam): “And when Allah will say: “O Esa, the son of Maryam! Did you say to the people, ‘Appoint me and my mother as two Gods, besides Allah?” And he will respond to Allah (subhanahu wa ta’ala) in state of humility and submission: “He will say: “Purity is to You! It is not proper for me to say something for which I do not have right. If I have said it then surely You know it; You know what lies in my heart, and I do not know what is in Your knowledge; indeed You only know all the hidden.” [Ref: 5:116] Prophe Isa (alayhis salam) further added:“I said not to them except what You commanded me; to worship Allah, my Lord and your Lord. And I was a Shahid over them as long as I was among them; but when You took me up, You were the Observer over them, and You are, over all things Shahid.” [Ref: 5:117] By saying; I was Shahid upon my followers when I was present (i.e. Hadhir) amongst them, he is implying; when I was not present amongst them I was not Shahid over them, and due to my absence and not being Shahid over them I have no knowledge of events that transpired after me. Alhasil this verse indicates; to be a Shahid (i.e. witness) one must be Hadhir (i.e. present) amongst people regarding whom one has to bear witness. And if one is not Hadhir he cannot bear witness [nor he should be held responsible]. And fundamental requirement for a present and true Shahid is first hand witnessing, with eyes and ears. This verse establishes Islamic teaching belief; a true Shahid is one who is Hadhir and has seen/heard the events regarding which he is to bear witness with his own eyes and ears. Conclusion: In the teaching of Quran, one who is Hadhir, and one who has seen the events unfold, with his own eyes, and heard the sounds relating to events, with his own ears, is a a true Shahid. And from this it is clear those who say Prophet (sallallahu alayhi wa aalihi was’sallam) will bear witness regarding the events mentioned in Quran and Ahadith after being informed by others are accusing the Prophet (sallallahu alayhi wa aalihi was’sallam) of lieing and giving testimony even though he does not fullfil the criteria of true Shahid. This Quranic evidence belies their misguided belief; Prophet (sallallahu alayhi wa aalihi was’sallam) will be presented on judgment day as a witness who has not seen/heard anything regarding which he will bear witness. How do they believe he was sent as a Shahid when they believe for him no quality of Shahid? An equivlent example would be Qadiyani’s believing in Quranic word Khatm [Un Nabiyeen] without believing it means last/final. By ascribing to it another meaning and negating its known/established meaning one is guilty of not believing in word Khatm [Un Nabiyeen] even though the person may claim to believe. And one who believes as such is not from Muslims. Alhasil in light of difference between understanding of Muslims and Khawarij it is required to establish; a true witness bearing witness about an event must be an actual hearing/seeing type of witness. And an individual who bears witness to events not witnessed by him/her as a first hand witness is not a true witness but a liar. And neither does Allah (subhanahu wa ta’ala) accept false testimoney nor will His Messenger (sallallahu alayhi wa aalihi was’sallam) will bear false witness. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi Footnotes: - [1] “And a witness of her household bore witness (saying): "If it be that his shirt is torn from the front...'' not from the back, ”… then her tale is true …“, that he tried to commit an illegal sexual act with her. Had he called her to have with him and she refused, she would have pushed him away from her and tore his shirt from the front, “But if it be that his shirt is torn from the back, then she has told a lie and he is speaking the truth!” Had Yusuf run away from her, and this is what truly happened, and she set in his pursuit, she would have held to his shirt from the back to bring him back to her, thus tearing his shirt from the back. There is a difference of opinion over the age and gender of the witness mentioned here. ‘Abdur-Razzaq recorded that Ibn `Abbas said that, “… and a witness of her household bore witness …”, "was a bearded man,'' meaning an adult male. Ath-Thawri reported that Jabir said that Ibn Abi Mulaykah said that Ibn Abbas said, "He was from the king's entourage.'' Mujahid, Ikrimah, Al-Hasan, Qatadah, As-Suddi, Muhammad bin Ishaq and others also said that the witness was an adult male. Al-Awfi reported that Ibn Abbas said about Allah's statement, “… and a witness of her household bore witness …”, "He was a babe in the cradle. '' Similar was reported from Abu Hurayrah, Hilal bin Yasaf, Al-Hasan, Sa`id bin Jubayr and Ad-Dahhak bin Muzahim, that the witness was a young boy who lived in the Aziz's house. Ibn Jarir At-Tabari preferred this view.” [Ref: Tafsir Ibn Kathir, 12:26, link]

Introduction: Recently [on 09 Nov 2014 - 5:55 PM] a heretic with the name of Zia Bashir created a thread on IslamiMehfil forum titled; 'Honorable Prophet Muhammad’s Invitation To Tawheed And Shirk Of Arabs.', which you can read, here. Brother Zia Bashir basically presented the following principles to indicate how a Ilah is made – which will be presented in my own words: ‘To believe any being has control over benefit and harm, or can alleviate every type of hardship/upsetting [matter] or has the power in the kingdom of Allah (subhanahu wa ta’ala) to utilize the means in the skies and earth (i.e. such as sends rain from clouds and grows crops from earth), is elevating the being to status of God. Or to believe a being grants sustenance, or is in charge of distributing sustenance and grants to which the being wills, or believing a being grants son/daughter, or a being is part of Allah (subhanahu wa ta’ala) as son/daughter, is elevating the being to status of God. Worshiping the being in any way (i.e. invoking a being for help) or believing the being is acting attorney/disposer of all [affairs of creation] is elevating the being to status of God. To give life to the dead, to [breath] life into a clay figurine is in power of Allah (subhanahu wa ta’ala), life and death’s owner is only Allah (subhanahu wa ta’ala) and to believe this power for anyone other then Allah (subhanahu wa ta’ala) is elevating the being to status of god, it is polytheism.’ In response myself and other Muslims responded to him pointing out faults and incompatibility of his principles with teaching of Quran/Hadith. It became apparent to Muslims engaged in discussion with him that he does not understand the concepts of Islam which explain Tawheed/Shirk. Hence it was realized there is need for Islamic principles which should indicate how a creation is elevated to status of an Ilah. This effort is to fill the void felt during the discussion. Continuing, just when the tide turned against him and faults of his principles became apparent to him and strength of Islamic arguments forced him to retreat toward the principles of Muslims, he quit. 1.0 - Linguistic Meaning Of The Word Ilah And Its Usage In Quran: Word Ilah commonly is translated to mean God but the actual meaning derived considering its root is; one deserving of worship (i.e. Mabud). Its equivalent singular ‘Ilahan’ and plural ‘Aalihatun’ have been used as synonyms for idols/idol. The evidence of this is when nation of Prophet Musa (alayhis salaam) reached a certain group of people who worshipped idols, they demanded Prophet Musa (alayhis salaam) create for them an Ilah (i.e. an idol to) which they can devout their acts of worship.[1] Also the word Ilah is synonym for Rabb (i.e. Sustainer) and Khaliq (i.e. Creator).[2] 1.1 - Reasons Why Polytheists Took Idols As Ilah: The polytheists believed their idols have the power to benefit/harm and that they have the power to intercede and will intercede for them to Allah (subhanahu wa ta’ala) on the day of judgment.[3] On basis of this belief they believed their idol can be taken as an Ilah in meaning of; deserving worship. This establishes polytheists had certain belief on basis of which they believed their idols are worthy of worship.[4] In the belief of polytheists Ilah is encompassed by certain attributes and as a result they took the idols as objects of worship. Hence Ilah is not just one that is worshipped but one that possesses certain traits due to which it is worshipped. 1.2 - Understanding Why The Muslims Take Allah (subhanahu wa ta’ala) as Ilah: According to some scholars the name ‘Allah’ is derivative of Al-Ilah (i.e. the God) and Allah (subhanahu wa ta’ala) is possessor of [ninety-nine] beautiful names and attributes. [5] Hence comprehensively Al-Ilah is inclusive of all ninety-nine names and attributes of Allah (subhanahu wa ta’ala) not just, Rabb and Khaliq. If the name ‘Allah’ is not derived from the word Al-Ilah as some scholars have stated even then the true Ilah must be associated with ninety-nine names and attributes. As Muslims we believe Allah (subhanahu wa ta’ala) is the Creator (i.e. Al Khaliq), the Evolver (i.e. Al Bari), and the Provider (i.e. Ar-Razzaq), and the Life-Giver (i.e. Al Mu’hayi), and the One (i.e. Al Ahad) … all the ninety-nine attributes. Belief in names and attributes of Allah (subhanahu wa ta’ala) is essentially connected with believing in Him as an Ilah. We believe Allah (subhanahu wa ta’ala) to be our Ilah and we ascribe all beautiful names/attributes to Him. Therefore true Ilah is not just Mabud (i.e. one deserving of worship) but possessor of all attributes/names established for Allah (subhanahu wa ta’ala). Due to Allah (subhanahu wa ta’ala) having mentioned attributes/names we have accepted Allah (subhanahu wa ta’ala) is deserving of worship and believe it is proper to direct acts of worship to Allah (subhanahu wa ta’ala). Hence the linguistic meaning of Ilah is to be applied in the strict sense. But considering the fact; belief [n possesses x attributes is able to harm/benefit …] must exist before appointing of an Ilah therefore [such] beliefs are fundamental part of appointing an Ilah.[6] Would anyone take a potato to be their Ilah? Or take their fridge as their Ilah? Certainly not because a person understands they do not possess godly qualities and cannot benefit or harm. Alhasil, Ilah is taken when it is believed the one taken as Ilah has ability to hear/see, is able to harm/benefit and an intelligent being will not take a creation to be Ilah if one does not expect any harm/benefit. Hence naturally if one is worshipped then belief of Ilah must pre-exist in the heart of worshipper.[7] 1.3 - Comprehensive Meaning Of Word Ilah: It is important to note; the word Ilah is encompassed by the attributes/actions and it on basis of these attributes/actions an Ilah is taken. Hence linguistic meaning is applicable on every usage but attributes/actions which force a believer to choose Allah (subhanahu wa ta’ala) as his Ilah are inclusive in the meaning of Ilah.[8] Therefore in Islam the Ilah cannot be separated from His attributes/actions. Allah (subhanahu wa ta’ala) is Ilah with all of His attributes and actions. Also the Ilah of polytheists are Ilah with the attributes and actions which polytheists attributed to them. 2.0 – Thirteen Concepts Which Explain Attributes And Actions Of Allah (subhanahu wa ta’ala): Allah (subhanahu wa ta’ala) is Wajib Ul Wujud and the being of Allah (subhanahu wa ta’ala) and all attributes, actions of Allah (subhanahu wa ta’ala) are to be understood in meaning of zaati (i.e. personal), qulli (i.e. total), azli/abdi (i.e. eternal), haqiqi (i.e. real), bi-ghayr izni (i.e. without permission), ghayr muntahai (i.e. unlimited), ghayr makhlooq (i.e. uncreated), muhaal al fana (i.e. impossible to annihilate), bi-ghayr misl (i.e. without comparison), and khaliqi (i.e. creator’s), akmal (i.e. perfect), mustaqil (i.e. independent). If any attribute or action of any creation is understood according to these then the creation is elevated to status of god and has been made partner with Allah (subhanahu wa ta’ala) as a god. 2.1 – Explaining Some Concepts From Thirteen To Facilitate Better Understanding: When the Qull (i.e. total) is applied to Allah’s (subhanahu wa ta’ala) owner-ship then Allah (subhanahu wa ta’ala) is Malik (i.e. Owner) of all creation, in other words His Malikiyyah (i.e. owner-ship) of all creation. When it is applied to His hearing it means Allah (subhanahu wa ta’ala) hears everything and when it is applied to His Seeing it means He See’s everything. When it is connected with His Rubbubiyyah (i.e. Sustainer-ship, Provider-Ship) it means He is sustainer and provider of all creation. When Zaati (i.e. personal) is applied to Allah’s (subhanahu wa ta’ala) ownership then Allah (subhanahu wa ta’ala) is believed to be Malik by His own-self.[9] When Zaati is applied to His Hearing it means ability of Allah (subhanahu wa ta’ala) hearing is His own and non-other has given Him the power to hear. When it is applied to His seeing it means He See’s by His own self and none has given Him the ability to see. When it applied to His Lordship/Sustainer-Ship then it means Allah (subhanahu wa ta’ala) is Rabb by His self and His act of sustaining is His own. When Azli is applied to ownership of Allah (subhanahu wa ta’ala) it means He was/is Malik from eternity. When it applies to His Hearing it means Allah (subhanahu wa ta’ala) was Hearing from eternity and when it is applied to His Seeing then it means Allah (subhanahu wa ta’ala) seeing from eternity. When it is applied to Rubbubiyyah of Allah (subhanahu wa ta’ala) it means He had the ability to provide/sustain from eternity. 3.0 - Fundamental Way A Creation Is Taken As An Ilah: (i) To believe a creation is an Ilah-partner with Allah (subhanahu wa ta’ala) or the Ilah then the creation has been elevated to status of an Ilah-partner with Allah (subhanahu wa ta’ala). (ii) To believe a creation has the right to be worshipped is to elevate the creation to status of an Ilah-partner with Allah (subhanahu wa ta’ala). (iii) To worship a creation, with intention of worship, without believing one being worshipped is an Ilah, is taking the being to be an Ilah-partner with Allah (subhanahu wa ta’ala). 3.1 – Deriving Ilah-Determining Principles From Thirteen Concepts: (i) To believe one is wajib ul wujood (i.e. existence is essential), or the being possesses certain actions/attributes or all attributes/actions according to understanding of zaati (i.e. personal), qulli (i.e. total), azli/abdi (i.e. eternal), haqiqi (i.e. real), bi-ghayr izni (i.e. without permission), ghayr muntahai (i.e. unlimited), ghayr makhlooq (i.e. uncreated), muhaal al fana (i.e. impossible to annihilate), bi-ghayr misl (i.e. without comparison), and khaliqi (i.e. creator’s), akmal (i.e. perfect), mustaqil (i.e. independent), is elevating the creation to status of an Ilah-partner with Allah (subhanahu wa ta’ala). (ii) To believe a creation can benefit/harm, or remove hardship, or has power to utilize means in creation, or grants and distributes sustenance, or grants male/female children, or manages affairs of creation, or gives life to the dead, or sends rain from clouds, or has power over ma teht al asbab[10] (i.e. according to natural means) / ma fawq al asbab (i.e. according to supernatural means) as an Ilah-partner with Allah (subhanahu wa ta’ala) is taking the being to be an Ilah-partner with Allah (subhanahu wa ta’ala). (iii) To believe a creation possessing atahi (i.e. bestowed), baaz (i.e. partial), waqti (i.e. transient), majazi (i.e. linguistical), bi izni (i.e. with permission), muntahai (i.e. limited), makhlooq (i.e. created), mumkin al fana (i.e. possible to annihilate), bi misli (i.e. with comparison) and makhlooqi (i.e. creations) attributes/actions no longer requires permission from Allah (subhanahu wa ta’ala) to utilize his attributes/actions, or to make use of what is provided in creation, and engages in ma teht al asbab and ma fawq al asbab without requiring permission from Allah (subhanahu wa ta’ala) is elevating the creation to status of being an Ilah besides Allah (subhanahu wa ta’ala). (iv) To believe a creation possessed all attributes/actions in according to understanding of; atahi (i.e. bestowed), baaz (i.e. partial), waqti (i.e. transient), majazi (i.e. linguistical), bi izni (i.e. with permission), muntahai (i.e. limited), makhlooq (i.e. created), mumkin al fana (i.e. possible to annihilate), bi misli (i.e. with comparison) and makhlooqi (i.e. creations), but now has become equal to Allah (subhanahu wa ta’ala) in his one or more or all attributes/actions, or has been elevated to status of an Ilah by Allah (subhanahu wa ta’ala) is elevating the creation to status of Ilah-partner of Allah (subhanahu wa ta’ala). (v) To believe a creation possessing atahi (i.e. bestowed), baaz (i.e. partial), waqti (i.e. transient), majazi (i.e. linguistical), bi izni (i.e. with permission), muntahai (i.e. limited), makhlooq (i.e. created), mumkin al fana (i.e. possible to annihilate), bi misli (i.e. with comparison), and makhlooqi (i.e. creations) attributes/actions can provide ma teht al asbab and ma fawq al asbab type of harm/benefit without permission and granting of Allah (subhanahu wa ta’ala) is elevating the creation to status of being god partner to Allah (subhanahu wa ta’ala). (vi) To believe a creation possessing atahi (i.e. bestowed), baaz (i.e. partial), waqti (i.e. transient), majazi (i.e. linguistical), bi izni (i.e. with permission), muntahai (i.e. limited), makhlooq (i.e. created), mumkin al fana (i.e. possible to annihilate), bi misli (i.e. with comparison), and makhlooqi (i.e. creations) qualities can provide ma fawq al asbab (i.e. according to supernatural means) type of harm/benefit without permission and granting of Allah (subhanahu wa ta’ala) is elevating the creation to status of being god partner to Allah (subhanahu wa ta’ala). 4.0 – Guide To Interpreting The Six Principles: The following principle should be used to understand and expand six principles stated in 3.1. Thumb rule is, if one, or more, or all concepts, from the thirteen mentioned, are attributed to a creation’s Zaat (i.e. being), or Sift (i.e. attribute) or some/all Sifaat (i.e. attributes), or Fehl (i.e. action) or some/all Afaal (i.e. actions), then creation is made Ilah-partner of Allah (subhanahu wa ta’ala). 4.1 – Explaining The Thumb Rule: Najd says: Zahid can hear by his own self (i.e. Zaati) and Allah (subhanahu wa ta’ala) did not give him the ability to hear. Najd has attributed Zaati hearing to Zahid, therefore Najd has affirmed one concept from thirteen, for one attribute, and hence he elevated the Zahid to status of Ilah. Najd says: Zahid can hear by his own self (i.e. Zaati) and Allah (subhanahu wa ta’ala) did not give him the ability to hear and Zahid can hear absolutely everything (i.e. Qulli). This time Najd has affirmed Zaati and Qulli concepts for one attribute (i.e. hearing) of Zahid hence he has elevated Zahid to status of Ilah. Thumb rule is; if one or more concepts are attached to a attribute/action, or one concept but one or more attributes/actions are connected then creation is elevated to status of Ilah. 4.2 – An Important Note For The Students Of Knowledge: Please note, mentioned six principles in 3.1 are just a guide to understanding the principles of Islam regarding Shirk. These principles do not cover every aspect of major Shirk therefore Muslims dedicated to learning should explore the thirteen concepts in light of section 4.0 and 4.1 in order to unlock more principles. In section 3.1 Zaat (i.e. being) aspect of Tawheed/Shirk is not brought into the principles.[11] If I had done so the principles would have become excessively complex and difficult for the readers to understand. Hence readers can expand on the Tawheed/Shirk of Zaat using section 4.0. 5.0 - Interpreting 1st Ilah-Determining Principle To Demonstrate Methodology Of Interpretation: (i) To believe Zahid is Wajib Ul Wujud is elevating the creation to status of an Ilah-partner with Allah (subhanahu wa ta’ala). (ii) To believe Zahid possesses Zaati attributes/actions is elevating the creation to status of an Ilah-partner with Allah (subhanahu wa ta’ala). (iii) To believe Zahid possesses Qulli attributes/actions is elevating the creation to status of an Ilah-partner with Allah (subhanahu wa ta’ala). (iv) To believe Zahid possesses Azli attributes/actions is elevating the creation to status of an Ilah-partner with Allah (subhanahu wa ta’ala). (v) To believe Zahid possesses Haqiqi attributes/actions is elevating the creation to status of an Ilah-partner with Allah (subhanahu wa ta’ala). (vi) To believe Zahid possesses bi-Ghayr Izni attributes/actions is elevating the creation to status of an Ilah-partner with Allah (subhanahu wa ta’ala). (vii) To believe Zahid possesses Ghayr Muntahai attributes/actions is elevating the creation to status of an Ilah-partner with Allah (subhanahu wa ta’ala). (viii) To believe Zahid possesses Ghayr Makhlooq attributes/actions is elevating the creation to status of an Ilah-partner with Allah (subhanahu wa ta’ala). (ix) To believe Zahid possesses Muhaal Al fana attributes/actions is elevating the creation to status of an Ilah-partner with Allah (subhanahu wa ta’ala). (x) To believe Zahid possesses bi-Ghayr Misl attributes/actions is elevating the creation to status of an Ilah-partner with Allah (subhanahu wa ta’ala). (xi) To believe Zahid possesses Khaliqi attributes/actions is elevating the creation to status of an Ilah-partner with Allah (subhanahu wa ta’ala). (xii) To believe Zahid possesses Akmal attributes/actions is elevating the creation to status of an Ilah-partner with Allah (subhanahu wa ta’ala). (xiii) To believe Zahid possesses Mustaqil attributes/actions is elevating the creation to status of an Ilah-partner with Allah (subhanahu wa ta’ala). 5.1 – Explaining Various Interpretations Of 1st Ilah-Determining Principle: Here some difficult to grasp aspects will be explained to clarify them and in order to demonstrate how they are to be understood. The first interpretation of first Ilah-Determining principle is: To believe Zahid is Wajib Ul Wujud is elevating the creation to status of an Ilah-partner with Allah (subhanahu wa ta’ala). It is interpreted as: Zahid’s Zaat (i.e. being), Sifaat (i.e. attributes), Afaal (i.e. actions) are absolutely/fundamentally necessary, non-existence is impossible and to believe this is to elevate Zahid to status of Ilah because Allah (subhanahu wa ta’ala) is alone Wajib Ul Wujud and apart from his existence everything and their attributes and their action can/cannot exist. The ninth interpretation of first Ilah-Determining principle is: To believe Zahid possesses Muhaal Al Fana attributes/actions is elevating the creation to status of an Ilah-partner with Allah (subhanahu wa ta’ala). Firstly, one whose attributes/actions are Muhaal Al Fana then automatically his Zaat is also Muhaal Al Fana because the attributes/actions cannot exist without the Zaat. If Zaat can be annihilated/destroyed then attributes/actions will also be destroyed/annihilated hence Zaat of one possessing Muhaal Al Fana attributes/actions must be Muhaal Al Fana. Secondly, To believe Zahid’s abilities of hearing/seeing and his action of walking/talking cannot be annihilated/destroyed [to put is simply – to eliminate their existence from creation] is elevating Zahid to status of Ilah because only attributes/actions of Allah (subhanahu wa ta’ala) are impossible to annihilate/destroy along His Zaat everything else beside Him can be removed from state of existence into state of non-existence. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi. Footnote: - [1] “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, design for us like unto the gods they have." He said: "Surely you’re a people without knowledge.” [Ref: 7:138] - [2] In the following verse words Ilah and Rabb have been used interchangeably: “Say, "I am only a man like you, to whom has been revealed that your Ilah is One Ilah. So whoever would hope for the meeting with his Rabb - let him do righteous work and not associate in the worship of his Rabb anyone.” [Ref: 18:110] Following verse uses the word Ilah in context of creating and harm/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] - [3] “Is not Allah enough for his Servant? But they try to frighten thee with other (gods) besides Him! for such as Allah leaves to stray, there can be no guide.” [Ref: 39:36] "We say nothing but that (perhaps) some of our gods may have seized thee with imbecility. “He said: "I call Allah to witness, and do ye bear witness, that I am free from the sin of ascribing, to Him." [Ref: 11:54] “And they have taken gods besides Allah that they might give them honor, power and glory.” [Ref: 19:81] "We only worship them so that they may bring us closer to Allah." [Ref: 39: 3] - [4] Alhasil, belief precedes the act of appointing Deity and engaging in worship. - [5] “And (all) the Most beautiful names belong to Allah , so call on Him by them, and leave the company of those who belie or deny (or utter impious speech against) His names. They will be requited for what they used to do.“ [Ref: 7:180] - [6] n possesses x, y, z attributes as well as ability to harm/benefit … hence Zahid decides n deserves worship therefore Zahid takes n as a Deity/Ilah in other words Mabud. - [7] Fiqhi verdict is stated in 3.0, principle 3, on the basis of Hadith; actions are determined according to intentions incase the belief of Ilah does not exist for what ever freak of nature reason but y has the intention of worshiping a creation. - [8] Quran is testimony to how Arabic words have evolved due to revelation of Quranic verses. Countless words in Arabic have evolved to mean something specific. In Arabic the word ‘Qibla’ means ‘direction’. The word ‘Qibla’ is used in context of facing Masjid Al Haram in prayer and as a result Muslims associate the word Qibla with direction which indicates Kabah. The word ‘Salah’ is used in meaning of ‘Dua’ (i.e. supplication) but now it has is associated with five daily prayers. Alhasil, linguistic meaning remain part of the Shar’ri meaning but depending on for whom the word is used and what context the word is used the meaning evolves. The implication here is; word Ilah linguistically means Mabud but its usage for Allah (subhanahu wa ta’ala) adds to its linguistic meaning. Therefore the names and attributes of Allah (subhanahu wa ta’ala) become part of Shar’ri meaning of Ilah. - [9] Creation of Allah (subhanahu wa ta’ala) is made Malik (i.e. owner) of various objects by Allah (subhanahu wa ta’ala) via means He has created. Allah (subhanahu wa ta’ala) is the Malik (i.e. Owner) by His own-self meaning none has made Him Malik over creation. He was the Creator and is the Owner of what He created. - [10] Ma teht al asbab are – cure through use of medicine, strength through eating food, quenching of thirst with water, burning with fire, cutting with sharp instrument, light with bulb, walking with legs, lifting wit hands … in all these the; cure, strength, satisfying thirst, burning, cutting, light, walking, lifting is done with means available and not supernatural means. Ma fawq al asbab are actions - such as raising the dead, bringing rain from clouds, breathing life into clay bird figures, healing the blind instantly, splitting the moon, turning the staff into snake, bringing water out of fingers, growing trees from ash of seeds, rising the sun from the place of it’s setting. - [11] In section 5.1 Zaat aspect of Muhaal Al Fana has been discussed as a separate point even though it was not part of the first Ilah-Determining principle nor part of ninth interpretation. So you can certainly expand on this aspect to further your understanding of Tawheed with your private study.

Salam Alayqum In your following article; ‘Refuting Heretical Argument - Innovated Practices Are Innovations …’, under the heading following heading: ‘1.3 - Reprehensible Innovations Are Misguidance.’, you presented following Ahadith - every newly invented matter/affair is innovation and every innovation is misguidance: “And the most evil affairs are the innovations; and every innovation is misguidance." [Ref: Muslim, B4, H1885] “Avoid novelties, every novelty is an innovation and every innovation is misguidance." [Ref: Abu Dawood, B40, H4590] Anyone who reads these two Ahadith would note; the content of these to Ahadith belies your heading. Also the following Hadith records clearly states every innovation is misguidance even if people see good in it: “Abdullaah Ibn 'Umar (radiallah ta'ala anhu) said, "Every innovation is misguidance, even if the people see it as something good." [Ref: Darimi, B1, H96, Urdu Version] Clearly these Ahadith mean to say ‘every innovation is misguidance’ and not ‘every reprehensible innovation is misguidance’. There is no proof for your Takhsees and you should fear Allah (subhanahu wa ta’ala). You’re distorting the words of Prophet (sallallahu alayhi wa aalihi was’sallam) to misguide people. Saeed Imtiaz The Evidence For Takhsees and Explaining The Evidence Of Takhsees: First of all the evidence on which Takhsees was made based was quoted in following section: ‘1.2 - Prophetic Criterion Of Determining A [Reprehensible] Innovation.’ Unfortunately you did not contemplate on the previous section or at least not deep enough hence you did not realize the evidence. Assuming you did read the following Hadith but ignored it: “Whoever introduces an evil Sunnah that is followed after him, will bear the burden of sin for that and the equivalent of their burden of sin, without that detracting from their burden in the slightest.” [Ref: Ibn Majah, B1, H207] In the quoted Hadith word Sunnah has been used to mean innovation. Also the following Hadith was quoted: "And whoever introduces an erroneous Biddah with which Allah is not pleased nor His Messenger then he shall receive sins similar to whoever acts upon it without that diminishing anything from the sins of the people.” [Ref: Tirmadhi, B29, H2677] This part of the Hadith: “…whoever introduces an erroneous Biddah …” is evidence for Takhsees of reprehensible innovation and the following part goes on to educate how to recognize a erroneous innovation: ”… with which Allah is not pleased nor His Messenger …” In other words the Hadith of Tirmadhi and the words of Prophet (sallallahu alayhi wa aalihi was’sallam) establish; concept of reprehensible innovation is valid and it was due to it Prophet (sallallahu alayhi wa aalihi was’sallam) pointed how reprehensible innovation is to be recognized – i.e. which does not please Allah (subhanahu wa ta’ala) and Prophet (sallallahu alayhi wa aalihi was’sallam). Allah (subhanahu wa ta’ala) and Prophet (sallallahu alayhi wa aalihi was’sallam) are pleased with acts which involve, worship, charity, encouraging good and forbidding wrong, hence anything composed of these cannot be reprehensible innovation. Coming back to the subject, the words: “… with which Allah is not pleased nor His Messenger …” are extra addition and are not fundamental part of Hadith. At the fundamental level the Hadith is stating: "And whoever introduces an erroneous Biddah then he shall receive sins similar to whoever acts upon it without that diminishing anything from the sins of the people.” This is in accordance with Hadith of Ibn Majah already quoted and in also with the following: “And whoever introduces a bad Sunnah that is followed, he will receive its sin and a burden of sin equivalent to that of those who follow it, without that detracting from their burden in the slightest.'" [Ref: Ibn Majah, B1, H203] Hence it is correct to conclude; religiously the concept of reprehensible innovation is valid. ‘Every Innovation’ In Context Of ‘Whoever Introduces An Erroneous Innovation’: It is narrated that Prophet (sallallahu alayhi wa aalihi was’sallam) said: "And whoever introduces an erroneous Biddah … then he shall receive sins similar to whoever acts upon it without that diminishing anything from the sins of the people.” [Ref: Tirmadhi, B29, H2677] According to this Hadith it is clearly established; according to Prophet (sallallahu alayhi wa aalihi was’sallam) erroneous/reprehensible innovation is sinful and not just any/every innovation and reprehensible innovation is one which does not please Allah (subhanahu wa ta’ala) and Prophet (sallallahu alayhi wa aalihi was’sallam). Hence it is only correct to interpret the words of Prophet (sallallahu alayhi wa aalihi was’sallam) according to his own words and based on this correct understanding of Ahadith you quoted would be: “And the most evil affairs are the [erroneous] innovations; and every [erroneous] innovation is misguidance." [Ref: Muslim, B4, H1885] The Hadith of avoiding novelties is to be understood with similar insertion: “Avoid [erroneous] novelties, every [erroneous] novelty is an [erroneous] innovation and every [erroneous] innovation is misguidance." [Ref: Abu Dawood, B40, H4590] Coming to the Hadith of Abdullah Ibn Umar (radiallah ta’ala anhu) in which he is reported to have said, every innovation is misguidance even if the people see good in the innovation, this Hadith should be understood exactly the same way: “Abdullah Ibn Umar said, "Every [erroneous] innovation is misguidance, even if the people see it as something good ." [Ref: Darimi, B1, H96, Urdu Version] Conclusion: The Ahadith of every innovation are about reprehensible innovation and reprehensible innovation is innovation which does not please Allah (subhanahu wa ta’ala) and such innovation is misguidance and sinful and therefore it should be avoided and remains misguidance even if people see good in it. The position of Ahle Sunnat is established from Ahadith which has been explained in detail. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi