کمیونٹی میں تلاش کریں

Introduction: Muslims believe, a witness is he/she who has seen/heard the events unfold in their presence. And it is due to this we believe Prophet (sallallahu alayhi wa aalihi was’sallam) will bear witness on day of judgment because he would have heard/seen the events regarding which he will be called to witness. Contrary to belief of Muslims some believe Prophet (sallallahu alayhi wa aalihi was’sallam) will bear witness without ever having seen/heard the events. And they believe to be a truthfull witness it is not fundamentally important that a person hears/sees events. Instead one can bear witness on account of being informed by truthfull person/people. They present various evidences to justify their un-Islamic notion in order to refute Islamic belief of Prophet (sallallahu alayhi wa aalihi was’sallam) being sent as a Shahid, or hearing/seeing type of witness. Please refer to the following article, it exposes the methodological error for using such evidence, here. 0.0 - Evidence Employed Anti-Islam Eliment: Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said: "The Messenger of Allah said: 'Whoever performs Wudu' and does it well, then says: " أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ" eight gates of Paradise will be opened for him, and he may enter through whichever one he wishes.'" [Ref: Nisai, B1, H148] This Hadith indicates merit of saying after Wudhu:أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ . In light of this Hadith there are Muslims who say, I bear witness none is worthy of worship except Allah and I bear witness Muhammad is His servant and Messenger. In our call to prayer (i.e. Azhan) the words narrated are – repetition ommitted -: “Allah is the Greatest! (…) I bear witness that there is none worthy of worship except Allah. (…) I bear witness that Muhammad is the Messenger Allah. (…) Come to the Prayer. (…) Come to the prosperity. (…) Allah is the Most Great. (…) None has the right to be worshipped but Allah.” [Ref: Ibn Majah, B3, H709] The Mu’azzin (i.e. caller), and Muslims generally say: I bear witness none is worthy of worship except Allah (i.e. أَشْهَدُ أَنْ لَا إِلٰهَ إِلَّا ٱلله). And also testify saying: I bear witness Muhammad is Messenger of Allah (i.e. أَشْهَدُ أَنَّ مُحَمَّدٌ رَسُولُ ٱلله). 0.1 - Anti-Islamic Reasoning Against Station Of Shahid/Shaheed: The above evidence establishes: To be a truthful witness it is not fundamental requirement to be a first hand witness. A truthful person, bearing witness to a truth, can bear witness to the truth without having seen/heard the events to which he bears witness, despite this his witnessing will considered truthful and is to be accepted. Therefore your belief of Hadhir Nazir is refuted because it is based on principle; to be a truthful witness one must hear/see the events regarding which he will testify. 1.0 – Believing In What Allah And What Prophet Taught: Allah (subhanahu wa ta’ala) instructs the Muslims to believe in Allah (subhanahu wa ta’ala) and His Messenger (sallallahu alayhi wa aalihi was’sallam) in following verse: "Believe in Allah and His Messenger, the unlettered Prophet." [Ref:7:158] "We sent you as a witness and a bringer of good news and a warner so that they might believe in Allah and His Messenger." [Ref: 48:8/9] Other verses of Quran state Muslims are instructed to believe in Allah (subhanahu wa ta’ala), Messenger (sallallahu alayhi wa aalihi wa’sallam) and what sent down with him in form of Book: “So believe in Allah and His Messenger and the Qur'an which We have sent down. And Allah is Acquainted with what you do.” [Ref: 64:8] “O you who have believed, believe in Allah and His Messenger and the Book that He sent down upon His Messenger and the Scripture which He sent down before.” [Ref: 4:136] Part of believing in Allah (subhanahu wa ta’ala) and in Prophet (sallallahu alayhi wa aalihi was’sallam) and the Quran is to testify; there is no Ilah except Allah, and Prophet Muhammad is Messenger of Allah. 1.1 - The Witnessing Of Muslims To Ilahiyyah: Allah (subhanahu wa ta’ala) states: “Say: "What thing is the most great in witness?" Say: "Allah is witness between me and you. This Qur'an has been revealed to me that I may there with warn you and whomsoever it may reach. Can you verily bear witness that besides Allah there are other Alihah (i.e. gods)?" Say "I bear no (such) witness!" Say: "But in truth He is the only one Ilah. And truly I am innocent of what you join in worship with Him." [Ref: 6:19] In another verse Allah (subhanahu wa ta’ala) gives the instruction for correct answer: “There is no god but He: That is the witness of Allah, His angels, and those endued with knowledge, standing firm on justice. There is no god but He, the Exalted in Power, the Wise." [Ref: 3:18] In this verse there are two types of witnessing indicated: i) witnessing of Allah (subhanahu wa ta’ala) about His Ilahiyyah, ii) witnessing of angels and those who have been enriched with knowledge of Prophet Muhammad revelation (i.e. Quran). Allah (subhanahu wa ta’ala) has bore witness/testified about non-existance of another god beside Him. His witnessing is of hearing/seeing type of witness because Allah (subhanahu wa ta’ala) is all-hearing and all-seeing. The angels and men enriched with knowledge they testify/witness to it because they have been instructed to believe in Allah (subhanahu wa ta’ala) by Prophet (sallallahu alayhi wa aalihi was’sallam), and by the revealed book (i.e. Quran). And in this context the relevent words of call to prayer serves the objective of affirming one’s belief in uniqueness of Allah (subhanahu wa ta’ala). 1.2 - The Witnessing Of Muslims To Risalah: Coming to affirmation of Messenger-ship of Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam). Non-Muslims recited, and in following example Thumama Bin Uthal (i.e. Sumamah bin Usal) recited the following phrase to convert to Islam: "I testify that None has the right to be worshipped except Allah, and also testify that Muhammad is His Apostle!” [Ref: Bukhari, B59, H658] And this is indication that testification of such type are mere affirmation of one’s belief in uniqueness of Allah (subhanahu wa ta’ala) and affirmation of one’s belief; Allah (subhanahu wa ta’ala) chose Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) as His Mesenger. In the following verse it is recorded that Munafiqeen bore witness that Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) is Messenger of Allah (subhanahu wa ta’ala), first Allah (subhanahu wa ta’ala) bears witness to truth of Prophet Muhammad’s (sallallahu alayhi wa aalihi was’sallam) claim of Messenger-ship, and then Allah (subhanahu wa ta’ala) states they, the Munafiqeen, are lieing:“When the hypocrites come to you: They say: "We testify that you are the Messenger of Allah." And Allah knows that you are His Messenger, and Allah testifies that the hypocrites are liars.” [Ref: 63:1] 2.0 – Witnessing Is Connected With Belief: Allah (subhanahu wa ta’ala) connected their witnessing/testifying with their belief, and to be precise lack of belief. The reason given why their testification is termed as lie is given in the following verse: “That is because they believed, and then they disbelieved; so their hearts were sealed over, and they do not understand.” [Ref: 63:3] So Allah (subhanahu wa ta’ala) rejects their statement, "We testify that you are the Messenger of Allah .", because they believed in Messenger-ship of Prophet (sallallahu alayhi wa aalihi was’sallam) and then disbelieved in Islam but continued to pretend that they are Muslims. Expressing the same differently -: Allah (subhanahu wa ta’ala) took their witnessing in meaning of belief as in: "We believe that you are the Messenger of Allah." Yet they had no belief to support their statement so Allah (subhanahu wa ta’ala) said: “And Allah knows that you are His Messenger, and Allah testifies that the hypocrites are liars.” “That is because they believed, and then they disbelieved; so their hearts were sealed over, and they do not understand.” [Ref: 63:3] This establishes that bearing witness regarding Allah (subhanahu wa ta’ala), Messengers, or anything else, or to which he/she is not, or cannot be actual eye witness, is witnessing of faith/belief of one’s belief, which we are instructed to affirm by Allah (subhanahu wa ta’ala) as Muslims. This would be similar to how the Hawariyoon of Prophet Isa (alayhis salam) testified of their belief: “And when I revealed to Al-Hawariyyun to believe in Me and My Messenger, they said: "We believe. And bear witness that we are muslims." [Ref: 5:111] 3.0 - Truthful Witness And False Witness: If a Muslim states the following believing he is first-hand witness (i.e. hearing/seeing type of witness) then he has bore a false witness: “I bear witness [as a first hand witness] that there is none worthy of worship except Allah. I bear witness [as a first hand witness] that Muhammad is the Messenger Allah.” Note the above statement is completely inaccurate because ‘truthful person’ is bearing witness as a first-hand witness to something which ‘truthful person’ isn’t first-hand witness because it entails hearing/seeing, all, creation, including Allah (subhanahu wa ta’ala), and His actions.[1] If a person states the following with full knowledge of personal belief and with intention of affirming personal belief then his witnessing is truthful: “I bear witness [with full knowledge and with intention of affirming my belief] that there is none worthy of worship except Allah. I bear witness [with full knowledge and with intention of affirming my belief] that Muhammad is the Messenger Allah.” This statement is absolutely correct because truthful witness is bearing witness about his belief inteachings of Islam. And you will agree anyone who bears witness to the Shahadatayn (i.e. two witnessing) believing he/she is first-hand witness told a odious lie and such witnessing is to be rejected. Truthful witnessing is if a Muslim bears witness to own belief. Substantiating fact is that person uttering these words does not have personal knowledge to qualify him to be a hearing/seeing type of witness hence by default it should be seen as; statement of personal belief, or in other words; witnessing of personal belief. 3.1 – Refuting The Innovated Principle Of Witnessing: The evidence which you employed only establishes there are two possibilities for being a witness when affirming Shahadatayn: i) first-hand witness, ii) bearing witness of one’s own belief. And the one who bears witness to it as a first-hand witness lies and a Muslim who does so affriming his belief in Shahadatayn can only bear witness truth. I quote: “To be a truthful witness it is not fundamental requirement to be a first hand witness.” Your statement is clearly against established and reasoned position because even witnessing of Shahadatayn is first-hand witnessing. Undeniably, to be a truthful witness, one must be first-hand witness regarding events which he/she testifies of. I quote: “A truthful person, bearing witness to a truth, can bear witness to the truth, without having seen/heard the events to which he bears witness, despite this his witnessing will considered truthful and is to be accepted.” First of all this principle is batil (i.e. false) because there is no corraborating evidence to establish this. And the evidence you used does not support it and this was sufficiently demonstrated. Any person, truthful/liar, can bear witness to a truth, such as Shahadatayn, without being first-hand witness and their testimony would be truthful becausee it is of person’s belief. 3.2 – Failure Of Principle – Truthful Witnesses Bearing Witness To Truth: Your principle was interpreted in light of the evidences you employed but your objective was to use this, unestablished/unsubstantiated, principle to negate the validity of Islamic belief of Hadhir Nazir. And this can only be done if your, unestablished/unsubstantiated, principle is for general use, so lets address this principle of yours:“A truthful person, bearing witness to a truth, can bear witness to the truth, without having seen/heard the events to which he bears witness, despite this his witnessing will considered truthful and is to be accepted.”A Hadith records, Prophet (sallallahu alayhi wa aalihi was’sallam) told: “A Prophet will come on the Day of Resurrection accompanied by one man, and a Prophet will come accompanied by two men, or more than that. Then his people will be called and it will be said to them: ‘Did this one convey the message to you?’ And they will say: ‘No!’ It will be said to him: ‘Did you convey the message to your people?’ and he will say: ‘Yes.’ It will be said to him: ‘Who will bear witness for you?’” [Ref: Ibn Maajah, B37, H4284] This is completely against your principle which states, witnessing of a truthful person, bearing witness to a truth, without being first-hand witness is truthful, and is to be accepted. Yet this Hadith establishes that a truthful witness, a Prophet of Allah (subhanahu wa ta’ala), who had heard/seen the events as first-hand witness does, testifies in court of Allah (subhanahu wa ta’ala), that he delivered the Message entrusted to him. But Allah (subhanahu wa ta’ala) the all-knower and all-seer enquires: “Who will bear witness for you?” And in response he would say: “Muhammad and his ummah!” Note when Allah (subhanahu wa ta’ala) didn’t accept the testimony of a Prophet who had witnessed events he testified about how can you even contemplate He would accept testimony of people who were not first-hand witnesses to the events? According to your principle if testimony is to be accepted then Allah (subhanahu wa ta’ala) should readily accept the testimony of Prophet against his own Ummah. Not only the mentioned Prophet meets all the criterias metnioned in your principle but exceedes the requirement of your principle because he is actual witness. This proves your principle is invalid. 3.3 - A Valid Counter Argument And A Response: You could expand your principle to add the underlined: “… despite this his witnessing will considered truthful and is to be accepted if he is not a party in dispute.” And then argue; he was a party therefore his witnessing was rejected but if he wasn’t a party then even if the mentioned Prophet wasn’t actual witness his testimony will be accepted, and this argument is respectable but your selective application of correct principles isn’t. Firstly, In another article, linked, it was established witnessing required to establish a criminal act is of hearing/seeing type. You cannot apply some of court precedure and reject others after all judgment day is the grandest court to be established to judg disputes. Disputant being unable to bear witness in his/her own defence is to be taken with criteria that truthful witness is one who bears witness of events which has been seen/heard by witness. Secondly, Ummah of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) is mentioned in Quran as, just/balanced Ummah, as such Ummah will be asked to bear witness in defence of the mentioned Prophet: “’Did this one convey the message to his people?’ They will say: ‘Yes!’ It will be said: ‘How did you know that?’ They will say: ‘Our Prophet came to us and told us that the Messengers had conveyed the message.’” [Ref: Ibn Maajah, B37, H4284] The just nation, the balanced nation of last and final Prophet (sallallahu alayhi wa aalihi was’sallam) will bear witness in defence of the mentioned Prophet. And I quote: “A truthful person, bearing witness to a truth, can bear witness to the truth, without having seen/heard the events to which he bears witness, despite this his witnessing will considered truthful and is to be accepted [if he is not a party in dispute].” Now if your principle conformed to teaching of Islam then Allah (subhanahu wa ta’ala) would have accepted their testimony. 3.4 – Prophet Muhammad Bears Witness: But instead Allah (subhanahu wa ta’ala) will ask them, how do you know this Prophet delivered the message and they will say Prophet (sallallahu alayhi wa aalihi was’sallam) had informed them. Then Prophet (sallallahu alayhi wa aalihi was’sallam) will be called to bear witness in defence of the mentioned Prophet and he will bear witness – as mentioned in following Hadith: “So, I and my followers will stand as witnesses for him.” [Ref: Bukhari, B55, H555] Note the Ummah of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) will bear witness first and then RasoolAllah (sallallahu alayhi wa aalihi was’sallam) will bear witness over his own Ummah: “That is the words of Allah, ‘Thus We have made you a just (and the best) nation.’ He said: Just, so that you will be witnesses over mankind and the Messenger will be a witness over you.” (Ref: 2:143) [Ref: Ibn Maajah, B37, H4284] This establishes that if your principle was valid then witnessing would have stopped at the Ummah of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) because Allah (subhanahu wa ta’ala) states Ummah as whole is upon justice and balance. Conclusion: We Muslims bear witness to Ilahiyyah and Risalah of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) because this is teaching of Allah (subhanahu wa ta’ala) taught by Prophet (sallallahu alayhi wa aalihi was’sallam) and it also is Prophetic Sunnah. A truthful witness in Shar’ri terms is one who has seen/heard the events to which he bears witness about. To be an eye witness over the Shahadatayn the requirement is; an individual is able to see/hear all and testify, I bear witness none is worthy of worship except Allah, and be witness of Allah (subhanahu wa ta’ala) appointing Prophet (sallallahu alayhi wa aalihi was’sallam) as His Messenger and this is impossible. The only possibility, believable, and true understanding of Shahadatayn is that a person is bearing witness to his/her own belief by saying, أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ. And this witnessing is of first-hand witness. And witnessing is connected with belief as the verses 63:1/3 demonstrate and therefore saying, I testify, is akin to saying, I believe. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi Footnote: - [1] The reason behind this is that to be witness to Wahdaniyyah (i.e. Oneness) of Allah (subhanahu wa ta’ala) as mentioned in, أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ , one must be aware of, all, creation to testify as a first-hand witness. Witness on actions of Allah (subhanahu wa ta’ala) because if one claims that he is first-hand witness then he must have been witness upon the event of Prophet (sallallahu alayhi wa aalihi was’sallam) being confered with the role of Messenger of Allah.

Introduction: Muslims believe Prophet (sallallahu alayhi wa aalihi was’sallam) is Shahid (i.e. Hadhir Nazir). The opponents of Islam argue against this belief on the basis of their Satanic logic. Anti Hadhir Nazir arguments are composed of, or based on, half-baked truths. Following is one such argument which was presented during a discussion on this subject. Argument Against Hadhir And Nazir: Hadith records Prophet (sallallahu alayhi wa aalihi was’sallam) said: "You will be gathered, bare-footed, naked and not circumcised." He then recited: “As We began the first creation, We, shall repeat it: A Promise We have undertaken: Truly we shall do it.” (21:104) He added, "The first to be dressed on the day of resurrection will be Abraham, and some of my companions will be taken towards the left side and I will say: My companions! My companions! It will be said: 'They renegade from Islam after you left them.' Then I will say as the pious slave of Allah said. 'And I was a Shaheed over them while I dwelt amongst them. When you took me up you were the Raqeeb over them, and you are a Shaheed to all things. If you punish them they are your slaves. And if you forgive them, Verily you, only you are the all-Mighty, the all-Wise." (5:117/118) [Ref: Bukhari, B55, H568] This establishes Prophet (sallallahu alayhi wa aalihi was’sallam) is not Shahid/Shaheed (i.e. Hadhir Nazir). If he was he would know that these people abandoned Islam after his death and were no longer his companions but they are apostates. Methodology Of Refutation: In order to refute the allegation we will have to establish that Prophet (sallallahu alayhi wa aalihi was’sallam) knew during his life time and will know on the judgment day that they are not companions but apostates. The other part connected to this is; why would Prophet (sallallahu alayhi wa aalihi was’sallam) say these people are my companions when it is obvious they were not his companions. Answering this question would further clarify the confusion and if Allah (subhanahu wa ta’ala) permits a separate article will be written to give number of reasons. Prophet Knew They Are Not Companions: Following Hadith establishes that the apostates were amongst the companions: “Narrated Abdullah: The Prophet said, "I am your predecessor at the Lake-Fount and some men amongst you will be brought to me, and when I will try to hand them some water, they will be pulled away from me by force. Whereupon I will say: 'O Lord, my companions!' Then the Almighty will say, 'You do not know what they did after you left, they introduced new things into the religion after you.'" [Ref: Bukhari, B88, H173] Following Ahadith explains that the ‘you’ is directed toward companions: “Narrated Ibn Al-Musaiyab: The companions of the Prophet said, "Some men from my companions will come to my Lake-Fount and they will be driven away from it, and I will say, 'O Lord, my companions!' It will be said, 'You have no knowledge of what they innovated after you left: they turned apostate as renegades (reverted from Islam).” [Ref: Bukhari, B76, H586] “Some men from my companions will be brought and taken towards the left side, whereupon I will say, 'O Lord, (these are) my companions!' It will be said, 'You do not know what new things they introduced (into the religion) after you.' I will then say as the righteous pious slave …." [Ref: Bukhari, B65, H4740] We have established Prophet (sallallahu alayhi wa aalihi was’sallam) has made distinction between his companions and apostates by saying, some men from my companions will be taken toward the left side. This indicates Prophet (sallallahu alayhi wa aalihi was’sallam) in the world knew they would be apostates and not companions. Also the Hadith itself is proof that Prophet (sallallahu alayhi wa aalihi was’sallam) knew they would be apostates because he has informed us of an event taking place in distant future. Once he refers to them as his companions Allah (subhanahu wa ta’ala) will pose a rhetorical question as to remind him about the identity of the men: “... Allah's Messenger said: I would be on the Cistern so that I would be seeing those who would be coming to me from you, but some people would be detained (before reaching me). I would say: My Lord, they are my followers and belong to my Ummah, and it would be said to me:فَيُقَالُ أَمَا شَعَرْتَ مَا عَمِلُوا بَعْدَكَ وَاللَّهِ مَا بَرِحُوا بَعْدَكَ يَرْجِعُونَ عَلَى أَعْقَابِهِمْ (i.e. Don’t you know what they did after you?) By Allah, they did not do good after you, and they turned back upon their heels. He …” [Ref: Muslim, B30, H5684] Then Prophet (sallallahu alayhi wa aalihi was’sallam) will remember the Kufri innovations of the men and the identities. Prophet Will Recognize Apostates And They Will Recognize Him: Hadith states Prophet (sallallahu alayhi wa aalihi was’sallam) would recognize the apostates and they would recognize him on day of judgment: " The Prophet said, "I am your predecessor (forerunner) at the Lake-Fount, and whoever will pass by there, he will drink from it and whoever will drink from it, he will never be thirsty. There will come to me some people, whom I will recognize, and they will recognize me, but a barrier will be placed between me and them.” [Ref: Bukhari, B76, H585] Hadith records Prophet (sallallahu alayhi wa aalihi was’sallam) said: "While I was sleeping, a group (of my followers were brought close to me), and when I recognized them, a man (an angel) came out from amongst (us) me and them … Then behold! (Another) group (of my followers) were brought close to me, and when I recognized them, a man (an angel) came out from (me and them) he said (to them); Come along.' I asked: "Where?' He said, 'To the Fire, by Allah.' I asked, What is wrong with them?' He said …” [Ref: Bukhari, B76, H587] Further confirmation of Prophet (sallallahu alayhi wa aalihi was’sallam) recognizing the apostates and proof of apostates recognizing Prophet (sallallahu alayhi wa aalihi was’sallam) is in the following Hadith: "One will say: O Muhammad! I am so son of so. Another will say: O Muhammad! I am so son of so. I will say; without doubt I recognize your ancestry but you innovated after me and you became apostates by turning on your heels."[1] [Ref: Msnd Ahmad, Baqi Msnd Al Muksireen, Sa’id Khudri, Hadith 11284]They will address Prophet (sallallahu alayhi wa aalihi was’sallam) by his name indicating they have recognized him and he will recognize them and will know about their ancestry and will be aware of their apostasy. The Apostates Are The Leaders/Creators Of Kufri Innovations: The Ahadith reveal those who were being turned away from the Hawd Al Kauthar were originators of innovations [in other words leaders of heretical sects] and this is evident from the rhetorical tone of question being asked: “Then some men from among my Ummah will be brought and will be taken toward the left. I will say: 'O Lord, my companions.' It will be said: 'Do you not know what they innovated after you were gone?’ And I shall say what the righteous slave said: 'And I was witness over … If You punish them, they are Your slaves, and if You forgive them, verily, You, only You, are the All-Mighty, the All-Wise.' And it will be said: 'These people kept turning away since you left them.'" [Ref: Bukhari, B21, H2089] Question itself implies that Prophet (sallallahu alayhi wa aalihi was’sallam) knew they created innovations which resulted in their apostasy. Similar meaning can also be taken from the following Hadith: "... Allah's Messenger (may peace be upon him) said: I shall be your harbinger on the Reservoir {Al Kauthar}; therefore, be cautious lest one of you should come (to me) and may be driven away like a stray camel. I would ask the reasons, and it would be said to me: You don't know what innovations they made after you? And I would then also say: Be away.” [Ref: Muslim, B30, H5686] It is recorded in Hadith of Hudhayfah Ibn Al-Yaman (radiallah ta’ala anhu) that Prophet (sallallahu alayhi wa aalihi was’sallam) will knows names of innovators, tribe they will belong to, and names of their: “I swear by Allah, I do not know whether my companions have forgotten or have been made to forget. I swear by Allah that the Apostle of Allah (sallalahu alayhi was'salam) did not omit in his mention leader of any fitnah to appear up till the end of the world – each would have followers the number of three hundred and upwards, and he mentioned to us his name, his father's name and the name of his tribe.” [Ref: Abu Dawood, B35, H4231] And it is based on this earthly knowledge Prophet (sallallahu alayhi wa aalihi was’sallam) will know the names of innovators, tribes, and names of their fathers when these innovators approach him on the Hawd. And proof of this is in the following Hadith: "One will say: O Muhammad! I am so son of so. Another will say: O Muhammad! I am so son of so. I will say; without doubt I recognize your ancestry but you innovated after me and you became apostates by turning on your heels." [Ref: Msnd Ahmad, Baqi Msnd Al Muksireen, Sa’id Khudri, Hadith 11284] Conclusion: It is obvious that Prophet (sallallahu alayhi wa aalihi was’sallam) knew in his earthly life that those being turned away from Hawd Al Kawthar are not his companions but apostates who introduced Kufri innovations. Also on judgment day Prophet (sallallahu alayhi wa aalihi was’sallam) will know the people being prevented from reaching him are apostates. He will also know the names of these innovators, the tribes they belonged to, and will know the names of their fathers on judgment day. It is also evident that Prophet (sallallahu alayhi wa aalihi was’sallam) will recognize them and they will recognize him on the day of judgment. Hence there is no chance of Prophet (sallallahu alayhi wa aalihi was’sallam) not being truly aware of the reality of these people. At the very minimum it has been soundly established that Prophet (sallallahu alayhi wa aalihi was’sallam) did not address them as companions due to lack of knowledge about their innovations and apostasy. It is yet to be established, the reasons due to which he referred to apostates as his companions and that if Allah (subhanahu wa ta’ala) permits will be explained in another article, here. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi Footnotes: - [1]"You think my nearness to my tribe will not benefit them? By Allah, nearness to me [via blood relation] will be rewarded on earth and in hereafter. On judgment day a tribe will be raised who will be ordered to go toward the left. One will say: O Muhammad! I am so son of so. Another will say: O Muhammad! I am so son of so. I will say; without doubt I recognize your ancestry but you innovated after me and you became apostates by turning on your heels." [Ref: Msnd Ahmad, Baqi Msnd Al Muksireen, Sa’id Khudri, Hadith 11284]

aik wahabi ne nabi pak ko Allah rab'ul'izat ki trf se atta krda ilm par aitraz kiya hai kiya Nabi Pak Sallallahu Alaihi WaSallam har qaum har mulq ki zuban se waqif the ? hawalajat k sath mukamal jawab atta farma deyn

Assalamau Alaikum ... Mujhe koi bataye ga k ALA HAZRAT Barelvi thay ya Hanfi ... ? Hum apne ap ko Barelvi kiyu kehte hain ... ALA HAZRAT ki nisbat ki waja se ... ? Agar esa hai to ALA HAZRAT ne apni khud ki books me aj tak apne ap ko Barelvi mention nahin kiya ... Hanfi hi mention hai ... to hum ziyada Hanfi hain ya Barelvi ... ? Jab k Barelvi koi maslak nahin hai , hum ne isse maslak bana diya hai , esa kiyu ? koi bata sakta hai please ? jawab ka intizar rahay ga , Thanks

As salam Alaikum, Bad az salam arz hai k 1 Deo k bandi ne Atraz kia hai Allama Syed Shah Ahmed Noorani Sahab Ne kaha hai k Barelvi kbhi masjid o Madtassah ni jate Jab k is k br aks deobandi ziada jate hai . Poster mulahiza kre Jawab darkar hai