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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: Just a week ago an article was published responding to one of the best and well thought counter arguments in defense of Shaykh of Najd, here. And a member of the IslamiMehfil forum sent me a private message and requested connection between Dhil Khuwaisirah’s group of Satan and Khawarij should be established and link should be explained to prove they are one and the same. This was something really important because indeed group of Satan being sect of Khawarij has been taken for granted. Also there is indeed mutual agreement between all factions; Khawarij and group of Satan are one and the same sect. And this alone should be suffient because Prophet (sallallahu alayhi wa aalihi was’sallam) instructed to adhere to majority and on this issue there is agreement between entirity of Ummah. So natural the mutual agreement cannot be upon misguidance but as it has been pointed out in the message mutual agreements can be dissmissed has it has happened countless times. Hence it is imperative to establish connection between, what Prophet (sallallahu alayhi wa aalihi was’sallam) labelled as ‘group of Satan’, and what we later came to know as Khawarij. It is recommended that readers also familiarise with the content of following article as it will be accessory to better understanding this article, here. A Private Message Requesting Explanation: “Salam, brother Muhammed Ali, I am Sunni and Razvi. Just letting you know this in advance so you don’t take what I have to say the wrong way. I have just finished reading your lattest article, here. It was a brilliant response to Salafi’s accusation but there are certain aspects I wish you clarify them. You said Dhul Khuwaisirah at-Tamimi with the group of Satan which you convincingly proved with evidence. From there you stated Dhul Khuwaisirah was from Khawarij. Further on you went to link Wahhabi movement with Dhul Khuwaisirah - in progeny and geneology - part of response. In a bid to prove that Wahhabi movement is also part of Khariji sect. It seems understanding that group of Satan were Khawarij is being taken for granted. So far the Wahhabis nor any other group has denied group of Satan being the sect of Khawarij - maybe due to mutual agreement - but sooner or later someone will question this unestablished connection. And I would like that someone. Could you please provide evidence which establishes group of Satan are Khawarij. Note I am not saying there isn’t connection but I don’t want to take it for granted because mutual agreement would/could be challenged and a position supported by concrete evidence even if challenged can be held with confidence.” [Note: Edited by, MuhammedAli] 0.0 - Dhul Khuwaisirah at-Tamimi From The Region Of Najd: Dhul Khuwaisirah also known as Abdullah and Hurqus Ibn Zuhayr thought Prophet (sallallahu alayhi wa aalihi was’sallam) was unjust in his distribution. Hadith records: “While we were with Allah's Messenger who was distributing there came Dhul Khuwaisira. A man from the tribe of Bani Tamim and said: "O Allah's Messenger! Do Justice." [Ref: Bukhari, B56, H807] Note Hadith records Dhul Khuwaisirah belonged to the tribe of Bani Tamim and Hadith indicates Bani Tamim was located on other side of desert of ad-Dahna. Implying between Hijaz and Banu Tamim is desert of ad-Dahna: “Apostle of Allah, he did not ask you for a true border when he asked you. This land of Dahna is a place where the camels have their home, and it is a pasture for the sheep. The women of Banu Tamim and their children are beyond it.” [Ref: Abu Dawood, B19, H3064] Please visit following link to see the location of ad-Dahna is in Najd of Arabian Peninsula, here. And then note the location of Banu Tamim in the following map, here. This establishes Dhil Khuwaisirah at-Tamimi lived in the region of Najd. 0.1 - Dhil Khuwaisirah at-Tamim And His Companions: Hadith records: “While we were with Allah's Messenger who was distributing there came Dhul Khuwaisira. A man from the tribe of Bani Tamim and said: "O Allah's Messenger! Do Justice." The Prophet said, "Woe to you! Who could do justice if I did not? I would be a desperate loser if I did not do justice." After Dhil Khuwaisirah at-Tamim accused of Prophet (sallallahu alayhi wa aalihi was’sallam) of injustice Umar (radiallah ta’ala anhu) sought permission to kill him. Prophet (sallallahu alayhi wa aalihi was’sallam) refused and informed the audience: “Umar said, "O Allah's Messenger! Allow me to chop his head off." The Prophet said, "Leave him, for he has companions who pray and fast in such a way that you will consider your fasting negligible in comparison to theirs. They recite Qur'an but it does not go beyond their throats and they will desert Islam as an arrow goes through a victim's body.” In other words Prophet (sallallahu alayhi wa aalihi was’sallam) informed his companions that Dhil Khuwaisirah at-Tamimi has companions who are outwardly very pious. He described how they will be identified: “The sign by which they will be recognized is that among them there will be a black man, one of whose arms will resemble a woman's breast or a lump of meat moving loosely. Those people will appear when there will be differences amongst the people." [Ref: Bukhari, B56, H807] 0.3 - Group Of Satan In Direction Of East In Region Of Najd: Prophet (sallallahu alayhi wa aalihi was’sallam) was invoking Allah (subhanahu wa ta’ala) on behalf of Sham (i.e. greater Syria), Yemen and a man from Najd persistently requested Prophet (sallallahu alayhi wa aalihi was’sallam) to invoke blessings for Najd and Prophet (sallallahu alayhi wa aalihi was’sallam) responded by saying: "They said again, "Our Najd as well." On that the Prophet said, "There will appear earthquakes and afflictions, and from there will come out the side of the group of Satan." [Ref: Bukhari, B17, H147] In another Hadith Prophet (sallallahu alayhi wa aalihi was’sallam) stated the same but while facing/pointing toward direction of East: “The Prophet stood up beside the pulpit and said, "Afflictions are there! Afflictions are there, from the side where ‘group of Satan will come out’, or said, ‘the side of the sun’." [Ref: Bukhari, B88, H212] “Narrated Ibn 'Umar: I heard Allah's Apostle while he was facing the East, saying, "Verily! Afflictions are there, from the side where group of Satan will come out." [Ref: Bukhari, B88, H213] Note region of Najd is due/precisely in direction of East from Madinah. Regarding this group of Satan to emerge from direction of East and from region of Najd Prophet (sallallahu alayhi wa aalihi was’sallam) said: “The Prophet said, "There will emerge from the East some people who will recite the Qur'an but it will not exceed their throats and who will go out of (renounce) the religion as an arrow passes through the game, and they will never come back to it unless the arrow, comes back to the middle of the bow (by itself). The people asked, "What will their signs be?" He said, "Their sign will be the habit of shaving.” [Ref: Bukhari, B93, H651] 0.4 - Dhil Khuwaisirah, His Companions, In East And Najd, Are Group Of Satan: Dhil Khuwaisirah at-Tamimi and his companions were situated in East of Madinah, and were residents of Najd, and Prophet (sallallahu alayhi wa aalihi was’sallam) described Dhil Khuwaisirah at-Tamim as well as his companions as group of Satan. This group of Satan will recite Quran but what they read will not reach their heart and they will be recognised by presence of a man with fleshy-hand resembling breast of female and the group as whole will trade mark shaving of their heads. 1.0 - Khawarij And Group Of Satan - Would Recite Quran: Hadith states regarding the group of Satan in direction of East and in region of Najd: The Prophet said, "There will emerge from the East some people who will recite the Qur'an but it will not exceed their throats and who will go out of (renounce) the religion as an arrow passes through the game, and they will never come back to it unless the arrow …” [Ref: Bukhari, B93, H651] “Umar said, "O Allah's Messenger! Allow me to chop his head off." The Prophet said, "Leave him (i.e. Dhil Khuwaisirah)! For he has companions (whom Prophet sallallahu alayhi wa aalihi was’sallam described as group of Satan) who pray and fast in such a way that you will consider your fasting negligible in comparison to theirs. They recite Qur'an but it does not go beyond their throats and they will desert Islam as an arrow goes through a victim's body.” [Ref: Bukhari, B56, H807] And regarding Khawarij a companion was asked and he answered: “Did you hear the Messenger of Allah making a mention of the Khawarij? He said: I heard him say; there would be a people who would recite the Qur'an with their tongues and it would not go beyond their collar bones. They would pass clean through their religion just as the arrow passes through the prey.” [Ref: Muslim, B5, H2336] Similar Hadith narrates the: “Zaid bin Wahb Juhani reported and he was among the squadron which was under the command of Ali and which set out (to curb the activities) of the Khawarij. Ali said: O people, I heard the Messenger of Allah say: There would arise from my Ummah a people who would recite the Qur'an, and your recital would seem insignificant as compared with their recital, your prayer as compared with their prayer, and your fast, as compared with their fast. They would recite the Qur'an thinking that it supports them, whereas it is an evidence against them. Their prayer does not get beyond their collar bone; they would swerve through Islam just as the arrow passes through the prey.” [Ref: Muslim, B5, H2333] 1.1 - Khawarij And Group Of Satan – Apparently Righteous: In another Hadith description of group of Satan is given as: “Umar said, "O Allah's Messenger! Allow me to chop his head off." The Prophet said, "Leave him (i.e. Dhil Khuwaisirah)! For he has companions (whom Prophet sallallahu alayhi wa aalihi was’sallam described as group of Satan) who pray and fast in such a way that you will consider your fasting negligible in comparison to theirs.” [Ref: Bukhari, B56, H807] A companion enquired from Abu Sa’eed al-Khudri (radiallah ta’ala anhu); if Prophet (sallallahu alayhi wa aalihi was’sallam) foretold something about Haruriyyah (i.e.Khawarij): "Did you hear the Messenger of Allah mention anything about the Haruriyyah?” In response Abu Sa’id al-Khudri (radiallah ta’ala anhu) said: “He said: 'I heard him mention a people who would appear to be devoted worshippers: "Such that anyone of you would regard his own prayer and fasting as insignificant when compared to theirs.” [Ref: Ibn Majah, B1, H169] 1.2 - Khawarij And Group Of Satan – They Will Become Kafirs: Dhil Khuwaisirah’s group of Satan is described as group of Kufr who will cleanly leave religion of Islam in the following Hadith: “Umar said, "O Allah's Messenger! Allow me to chop his head off." The Prophet said, "Leave him (i.e. Dhil Khuwaisirah)! For he has companions (whom Prophet sallallahu alayhi wa aalihi was’sallam described as group of Satan) who pray and fast in such a way that you will consider your fasting negligible in comparison to theirs. (…) and they will desert Islam as an arrow goes through a victim's. So that the hunter, on looking at the arrow's blade, would see nothing on it; he would look at its Risaf and see nothing: he would look at its Na,di and see nothing, and he would look at its Qudhadh and see nothing (neither meat nor blood), for the arrow has been too fast even for the blood and excretions to smear.” [Ref: Bukhari, B56, H807] Abu Sa’id al-Khudri (radiallah ta’ala anhu) ascribes the same quality to the Khawarij in the following Hadith: “It was narrated that Abu Salamah said: "I said to Abu Sa'eed Khudri: 'Did you hear the Messenger of Allah mention anything about the Haruriyyah (i.e. a sect of Khawarij)?' He said: ... But they will pass through Islam like an arrow passing through its target, then he (the archer) picks up his arrow and looks at its iron head but does not see anything, then he looks at the shaft and does not see anything, then he looks at the band: that which is wrapped around the iron head where it is connected to the shaft, then he looks at the feather and is not sure whether he sees anything or not." [Ref: Ibn Majah, B1, H169] 1.3 – Companions Applied Characteristics of Satan’s Group Upon Khawarij: Companions of Prophet (sallallahu alayhi wa aalihi was’sallam) applied the Ahadith regarding the group of Satan upon Khawarij. They applied the Ahadith descrbing characteristics of group of Satan such as recitation of Quran without going below collar bones, outward extreme piety that even the companions of Prophet (sallallahu alayhi wa aalihi was’sallam) would feel embrassed, and going completely out of Islam upon Khawarij. This establishes that companions of Prophet (sallallahu alayhi wa aalihi was’sallam) understood group of Satan to be sect of Khawarij and they were witnessing the Khawarij and their understanding and application of these descriptions upon Khawarij cannot be wrong. 2.0 - Rightly Guided Caliph Ali Wages War Against Khawarij: Ali (radiallah ta’ala anhu) reasoned with his followers/army: “You would be marching towards Muawiya and the people of Syria and you would leave them behind among your children and your property (to do harm). By Allah! I believe that these are the people (against whom you have been commanded to fight and get reward) for they have shed forbidden blood, and raided the animals of the people. So go forth in the name of Allah (to fight against them).” [Ref: Muslim, B5, H2333] Ali (radiallah ta’ala anhu) described sign of Khawarij said among the Khawarij will be man with defective hand: “Ubaidah narrated from Ali bin Abu Talib: That he mentioned the Khawarij, and said: "Among them there will be a man with a defective hand, or a short hand, or small hand. If you were to exercise restraint I would tell you of what Allah has promised upon the lips of Muhammed for those who kill them." I said: "Did you hear that from Muhammed?" He said: "Yes, by the Lord of the Ka'bah!' - three times." [Ref: Ibn Majah, B1, H167] The Khawarij fought army of Ali (radiallah ta’ala anhu) at Naharwan. Their leader Abdullah bin Wahb al-Rasibi instructed them to use swords in the battle and all of them were killed with two casualities on Ali (radiallah ta’ala anhu) side: “Salama bin Kuhail mentioned that Zaid bin Wahb made me alight at every stage, till we crossed a bridge. Abdullah bin Wahb al-Rasibi was at the head of the Khawarij when we encountered them. He (Abdullah) said to his army: Throw the spears and draw out your swords from their sheaths, for I fear that they would attack you as they attacked you on the day of Harura. They went back and threw their spears and drew out their swords, and people fought against them with spears and they were killed one after another. Only two persons were killed among the people (among the army led by 'Ali) on that day.” [Ref: Muslim, B5, H2333] The battle resulted in utter anahilation of Khariji army under the command of Abdullah bin Wahb al-Rasibi and afterwards Ali (radiallah ta’ala anhu) instructed soilders to search for the man with short defective hand – whose hand resembelled female breast and he was a dark-skinned/black skinned man: “'Ubaidullah b. Abu Rafi', the freed slave of the Messenger of Allah said:When Haruria (i.e. the Khawarij) set out and as he was with Ali bin Abu Talib … The most hateful among the creation of Allah is one black man among them. One of his hand is like the teat of a goat or the nipple of the breast. When 'Ali b. Abu Talib killed them, he said: Search (for his dead body). They searched for him, but they did not find it (his dead body). Upon this he said: Go (and search for him). By Allah, neither I have spoken a lie nor has the lie been spoken to me. Ali said this twice and thrice. They then found him (the dead body) in a ditch. They brought body till they placed it infront of him. Ubaidullah said: And, I was present at (that place) when this happened and when Ali said about them. A person narrated to me from Ibn Hanain that he said: I saw that black man.” [Ref: Muslim, B5, H2334] Following verse was revealed regarding the man with breast like hand: “And among them are men who accuse you in the matter of (the distribution of) the alms.” [Ref: 9:58] And this is evident from the following Hadith: “The sign by which these people will be recognized will be a man whose one hand will be like the breast of a woman. These people will appear when there will be differences among the people.” Abu Sa'id added: I testify that I heard this from the Prophet and also testify that Ali killed those people while I was with him. The man with the description given by the Prophet was brought to Ali. The following Verses were revealed in connection with that very person: 'And among them are men who accuse you in the matter of (the distribution of) the alms.'” [Ref: Bukhari, B84, H67] 2.1 - Identifying The Man Regarding Whom Verse 9:58 Was Revealed: It is recorded in Hadith that: “The man with the description given by the Prophet was brought to Ali. The following Verses were revealed in connection with that very person: 'And among them are men who accuse you in the matter of (the distribution of) the alms.'” [Ref: Bukhari, B84, H67] And this man regarding whom the verse was revealed was none other than Dhil Khuwaisirah at-Tamimi because he accused Prophet (sallallahu alayhi wa aalihi was’sallam) being unjust in distribution of gold alloy sent by Ali (radiallah ta’ala anhu) from Yemen: “Narrated Abu Sa'id:While the Prophet was distributing (something) Abdullah bin Dhil Khawaisira At-Tamimi came and said, "Be just, O Allah's Apostle!" The Prophet said,… The sign by which these people will be recognized will be a man whose one hand (or breast) will be like the breast of a woman. These people will appear when there will be differences among the people." Abu Sa'id added: I testify that I heard this from the Prophet and also testify that 'Ali killed those people while I was with him. The man with the description given by the Prophet was brought to 'Ali. The following Verses were revealed in connection with that very person: 'And among them are men who accuse you in the matter of (the distribution of) the alms.’” [Ref: Bukhari, B84, H67] Alhasil the man whom the verse was revealed was Dhil Khuwaisirat at-Tamimi and the description given of a man with breast like hand was of Dhil Khuwaisirah at-Tamimi’s and he was one of the Khawarij. 2.2 - Dhil Khuwaisirah at-Tamimi Connected With The Khawarij: It is recorded in Hadith: “Narrated Abu Sa`id Al-Khudri: While we were with Allah's Messenger who was distributing (something), there came Dhu-l- Khuwaisira, a man from the tribe of Bani Tamim and said, "O Allah's Messenger! Do Justice." The Prophet said, "Woe to you! Who could do justice if I did not? I would be a desperate loser if I did not do justice." `Umar said, "O Allah's Messenger! Allow me to chop his head off." The Prophet said, "Leave him, for he has companions who pray and fast in such a way that you will consider your fasting negligible in comparison to theirs. They recite Qur'an but it does not go beyond their throats (i.e. they do not act on it) and they will desert Islam as an arrow goes through a victim's body, so that the hunter, on looking at the arrow's blade, would see nothing on it; he would look at its Risaf and see nothing: he would look at its Na,di and see nothing, and he would look at its Qudhadh ( 1 ) and see nothing (neither meat nor blood), for the arrow has been too fast even for the blood and excretions to smear. The sign by which they will be recognized is that among them there will be a black man, one of whose arms will resemble a woman's breast or a lump of meat moving loosely. Those people will appear when there will be differences amongst the people." I testify that I heard this narration from Allah's Messenger and I testify that `Ali bin Abi Talib fought with such people, and I was in his company. He ordered that the man should be looked for. The man was brought and I looked at him and noticed that he looked exactly as the Prophet had described him.” [Ref: Bukhari, B56, H807] When Abu Barzah (radiallah ta’ala anhu) was asked about Khawarij in order to pin point the identity of Khawarij he narrated the event of Dhil Khuwaisirah at-Tamimi in which he accused Prophet (sallallahu alayhi wa aalihi was’sallam) of being unjust in distributing gold alloy: “It was narrated that Sharik bin Shihab said: "I used to wish that I could meet a man among the Companions of the Prophet and ask him about the Khawarij. Then I met Abu Barzah on the day of 'Id, with a number of his companions. I said to him: 'Did you hear the Messenger of Allah mention the Khawarij?' He said: 'Yes. I heard the Messenger of Allah with my own ears, and saw him with my own eyes. Some wealth was brought to the Messenger of Allah and he distributed it to those on his right and on his left, but he did not give anything to those who were behind him. Then a man stood behind him and said: "O Muhammad! You have not been just in your division!" He was a man with black patchy (shaved) hair, wearing two white garments. So Allah's Messenger became very angry and said: "By Allah! You will not find a man after me who is more just than me." Then he said: "A people will come at the end of time; as if he is one of them, reciting the Qur'an without it passing beyond their throats. They will go through Islam just as the arrow goes through the target. Their distinction will be shaving. They will not cease to appear until the last of them comes with Al-Masih Ad-Dajjal. So when you meet them, then kill them, they are the worst of created beings." [Ref: Nisai, B37, H4108] This indicates the Dhil Khuwaisirah at-Tamimi was a Khariji and his companions were in fact the group of Khawarij. 2.3 – Putting The Evidence Into Perspective: It was established that Wahb al-Rasibi was the leader of Khawarij who fought Ali (radiallah ta’ala anhu) at Nahrawan. After the Khawarij were completely anahilated Ali (radiallah ta’ala anhu) instructed the body of man with hand like a female breast be searched for. He was found amongst the dead of the Khawarij and verse, they accuse you with regards to charity, was revealed concerning this man. Ahadith establish the man accused Prophet (sallallahu alayhi wa aalihi was’sallam) of injustice with regards to distribution of charity was Dhil Khuwaisirah at-Tamimi. Establishing Dhil Khuwaisirah was the man whom Prophet (sallallahu alayhi wa aalihi was’sallam) described as dark skinned man, shaven head, female breast like hand. Conclusion: Dhil Khuwaisirat at-Tamimi accused Prophet (sallallahu alayhi wa aalihi was’sallam) being unjust in his distribution of gold alloy. This angered Prophet (sallallahu alayhi wa aalihi was’sallam) and he informed the companions that there are others like Dhil Khuwaisirah at-Tamimi. Dhil Khuwaisirah belonged to tribe of Banu Tamim and it was situated in East of Madinah and in region of Najd. Prophet (sallallahu alayhi wa aalihi was’sallam) went on to inform his companions that from the direction of East, in region of Najd, group of Satan would emerge. Evidence establishes this group of Satan was none other then Dhil Khuwaisirah at-Tamimi. Hadith establishes that Dhil Khuwaisirah was amongst those Khawarij who fought against Ali (radiallah ta’ala anhu) and also points out verse of charity was revealed with regards to him. After the battle Ali (radiallah ta’ala anhu) instructed his companions to search the dead of Khawarij and body of Dhil Khuwaisirah was found at the bottom of a ditch. In addition to this the companions of Prophet (sallallahu alayhi wa aalihi was’sallam) applied the Ahadith of group of Satan upon Khawarij indicating they believed group of Satan to emerge from Najd was sect of Khawarij. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi

0.1 - Email Received From Brother Sa’id Imtiaz: Salam alayqum, I have found your material extremely helpful in understanding the Barelwi point of view on various issues. Yet there are some contradictions which I have not been able to resolve between what you deem to be Barelwi position and what the Barelwi scholars have stated. A certain Barelwi scholar said the method employed by Barelwi’s for celebration of Prophet’s (sallallahu alayhi wa aalihi was’sallam) Sunnah. Yet you stated in the email dated 17th December 2013 and in your article which was response to me that method used to celebrate is a innovation and not Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam).(1) Maybe I have missed something out or misunderstood something so please shed some light on the issue. I have heard Barelwi Pir Saqib Shami saying celebrating the birthday of Prophet (sallallahu alayhi wa aalihi was’sallam) is a Sunnah. Yet your position is that it is a innovation composed of Sunnahs but not a Sunnah.(2) It seems that Barelwi position is contradictory so my question is; is celebration of birthday of Prophet (sallallahu alayhi wa aalihi was’sallam) a Sunnah or a Biddah? What are the proofs which prove it is Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam), if any? It would be appropriate to ask; if a practice is innovated but composed of Sunnahs, will it be Sunnah according in your methodology or a Biddah?(3) I also sent you an email regarding the practice of Geeyarweenh but did not get response nor aknowledgment of receiving the email. I understand you are busy but please whenever you have time available shed some light on that issue as well.(4) 0.2 - Info Regarding The Email Before Responding To It: Part two, beginning with; “I have heard Barelwi Pir …” and ending with; “…which prove it is Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam), if any?” in the actual email was first point. Part one, beginning with; “A certain Barelwi scholar said the method …” and ending with; “… misunderstood something so pleae shed some light on the issue.”, in the emal was second point. The third point and the last point of Giyarweenh has remained in it’s original position. Order of the two points was changed because proper explanation and correct understanding of point two was dependant upon a aspect which was mainly connected with part one – namely the explanation of word Sunnah. Also note, this email was received in Urdu and above is not a exact translation of the email but rather a respresentation of his statements. 1.1 - Praiseworthy And Blameworthy Sunnahs/Biddahs In Islam: The word Sunnah means; practice, act, way, tradition, norm and Sunnah can be oral or composed of actions. Commonly the word Sunnah is used as Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam) but the word Sunnah has also been used by Prophet (sallallahu alayhi wa alaihi was’sallam) while legislating the innovations of Khulafah ar’Rashideen. Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said: “Indeed, whomever among you lives, he will see much difference. Beware of the newly invented matters, for indeed they are astray. Whoever among you sees that, then he must stick to my Sunnah and the Sunnah of the rightly guided Khulafa'[1], cling to it with the molars." [Ref:Tirmadhi, B39, H2676] Prophet (sallallahu alayhi wa aalihi was’sallam) has instructed the Muslims to adhere to his Sunnah and innovated Sunnahs (i.e. ways, acts, practices, traditions, norms) of rightly guided Khulafah.[2] Hence the word Sunnah has been used to denote the meaning of a innovation. This is established and strenthened from the following words of Prophet (sallallahu alayhi wa aalihi was’sallam): “Whoever introduces a good Sunnah that is followed, he will receive its reward and a reward equivalent to that of those who follow it, without that detracting from their reward in their slightest.”[3] [Ref: Muslim, B34, H6466] In this Hadith it is also stated, one who introduces in Islam a evil/bad Sunnah he will bear the burden of its sin just like if one introduces in Islam a good/reward-worthy Sunnah he will be rewarded. This goes on to strenthen the position that the word Sunnah in the Hadith is used to mean innovation – and depending on type of innovation reward/sin is warranted. 1.2 - Method Of Determining Praiseworthy And Blameworthy Sunnah/Biddah: We already have established in section 1.1 that in deen of Islam there is room for praiseworthy Sunnah/Biddah. Here objective is to explain briefly as possible how a innovation can be determined if it is praiseworthy or blameworthy. If a innovated practice/custom is means of worshiping Allah (subhanahu wa ta’ala),[4] charity, encouraging good and forbidding wrong and source of religious education, then it is good Sunnah. As a thumb rule remember, any custom or practice which is composed of Sunnahs of Prophet (sallallahu alayhi wa aalihi was’sallam) it is praiseworthy and good Sunnah/Biddah hence permissible regardless of what it is named. Reward worthiness or sinfulness of a innovative a practice/custom is determined based on what it is composed of and not by the name. 2.1 - Method Of Celebrating Prophet’s Birthday Sunnah Or Biddah: You stated, that a Barelwi Aalim has stated that method employed by Ahle Sunnat for celebration of Prophet’s (sallallahu alayhi wa aalihi was’sallam) is a praiseworthy Sunnah. In the email dated 17th December 2014 the following Hadith was quoted but the word Sunnah was translated to mean practice/way: “Whoever introduces a good Sunnah that is followed, he will receive its reward and a reward equivalent to that of those who follow it, without that detracting from their reward in their slightest.” [Ref: Muslim, B34, H6466] It now should be obvious; Sunni Aalim was not claiming method employed by Prophet (sallallahu alayhi wa aalihi was’sallam) was a Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam) but rather he stated it is a praiseworthy Sunnah/Biddah. Hence there is no contradiction between both positions – only misunderstanding on your part which arised due to your fixation with word Sunnah only being used for Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam).[5] 3.1 – Celebration Of Prophet’s Birthday A Sunnah Or Innovation: There are three aspects to birthday, first, the concept of celebration of birthday, second, the day on which it is celebrated, and third, method of celebration of birthday of Prophet (sallallahu alayhi wa aalihi wa’sallam). Maulana Saqib Shami, stated that celebration of birthday of Prophet (sallallahu alayhi wa aalihi was’sallam) is a Sunnah and you correctly understood that he meant Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam), note the following Hadith: “Abu Qatada Ansari reported that Allah's Massenger was asked about fasting on Monday, whereupon he said: It is (the day) when I was born and revelation was sent down to me.”[6] [Ref: Muslim, B6, H2606] So basicly, he stated the concept of celebration of birthday is a Sunnah of Prophet (sallallahu alayhi wa aalihi wa’sallam) and this is established from the quoted Hadith and this is indeed my position also. Celebrating birthday on Monday is Sunnah of Prophet (sallallahu alayhi wa aalihi wa’sallam) but Ahle Sunnat Wal Jammat celebrate it on 12th Rabbi Ul Awal every year. This establishes the celebration of Prophet’s (sallallahu alayhi wa aalihi was’sallam) birthday yearly basis is indeed a Ijtihadi praiseworthy Sunnah/Biddah.The method employed by Prophet (sallallahu alayhi wa aalihi was’sallam) to celebrate was that he fasted which is an act of worship. Ahle Sunnat’s method of yearly celebration is not Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam) but a Ijtihadi praiseworthy innovation. There is no contradiction between my position and position of Maulana Saqib Shami we both agree that conceptually the celebration of birthday is a Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam). It is evidentially established that popular Mawlad celebrations - neither the day nor the method is Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam) but only on conceptual level celebration of birthday is Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam). It was stated in the email dated 17th December that method of celebration is a praiseworthy innovation because it was composed of Sunnahs. I had not written anything about conceptual aspect of Mawlad of Prophet (sallallahu alayhi wa aalihi was’sallam). 4.1 – Innovation Composed Of Sunnahs A Sunnah Or Biddah: You asked, if a innovated practice composed of Sunnahs of Prophet (sallallahu alayhi wa aalihi was’sallam) is a Sunnah – the answer is that it is not Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam). It can be termed Sunnah in meaning of Biddah according to following evidence: “Whoever introduces a good Sunnah that is followed, he will receive its reward and a reward equivalent to that of those who follow it, without that detracting from their reward in their slightest.” [Ref: Muslim, B34, H6466] Note, a innovative practice composed of Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam) will be good but ones composed of practices against the soul of Islam are reprehensible Sunnahs and for which there is punishment. 5.1 - History Behind Geeyarweenh: In Urdu the number elevan is Giyara and in various Punjabi dialects Yaranh. The word Giyarweenh or Yarweenh or Yarmi are derivative of these two words. Commonly the word Yarweenh is used to denote 11th of a month; is maheenay ni yarweenh tareekh wich (i.e.in this month’s 11th date). Yarweenh is associated with 11th of month. There’re two traditions connected with 11th , first one is that Shaykh Abdul Qadir Al Jilani (rahimullah alayhi ta’ala) on every 11th of Islamic month would arrange a modern equilvent of a conference to educate the residents of Baghdad with knowledge of Islam and at the end of this conference food was served. This practice continued from there after uptil the present and became known in subcontinent as Yarweenh due to the date associated with it. Second tradition which I cannot remember clearly, but roughly is; a wedding party returning home via boat capsized and all those in it drowned. The grooms mother gathered people of village and fed the poor and gifted the reward of her good deed to Shaykh Abdul Qadir Al Jilani (rahimullah alayhi ta’ala) and made Tawassul to Allah through him for return of wedding party. The drowned and long dead members of boat refloated and the wedding party came home after some 20+ years. The day she held this gathering was on 11th due to the miraclous return of wedding party people continued this practice thereafter. Another tradition is that after Shaykh Abdul Qadir Al Jilani (rahimullah alayhi ta’ala) passed away one of his Khalifah for the purpose of Isaal Al Sawab on 11th of every month held a meeting in which religious teaching plus food was distributed and modern Giyarweenh is continuation of that. There is really no clear evidence to establish which of the two accounts is true or if any of the two is true. Note, the history of Yarweenh is not really important to determining if it is permissible and if it is good Sunnah. 5.2 - Geeyarweenh At Present And As Practiced: From my personal experience, Giyarweenh has no particular method rather it differs from place to place and region to region. Residents of Azad Kashmir Mirpur, Islamgarh, village [Uchi Aziz] Mura Rathiyan, in past twenty years ago or so began the event with recitation of Quran. After which poetical verses of various poets written in praise of Prophet (sallallahu alayhi wa aalihi was’sallam) were recited. After about an hour the traditional sweets called Mithahi were bought into Masjid. Note, this Mithahi was bought from communal chartible donations for Isaal Al Sawab (i.e.sending of reward) for Shaykh Abdul Qadir Al Jilani (rahimullah alayhi ta’ala). Everyone would recite Surah Fatiha, Surah Ikhlas and then invocation would be made gifting the reward of good deeds performed in the event to Prophets, Sahabah, deceased Muslims, Awliyah and with this special mention of Shaykh Abdul Qadir Al Jilani (rahimullah alayhi ta’ala). Invovation would be made for the protection of Ummah from various tribulations and forgivness of sins of Muslims and asking Allah (subhanahu wa ta’ala) to grant mercy and permit the sinful Muslims to enter paradise. After invocation completed the Mithahi would be distributed among the attendees and it would conclude with recitationn of Salam of Sayyidi Ala Hadhrat Imam Muhammad Ahmad Raza Khan (rahimullah alayhi ta’ala). It is a poetical praise of Prophet (sallallahu alayhi wa aalihi was’sallam) unmatched in Urdu language. It is Arabic equlivent of Qasidah Burdah in Urdu language. Sunni community living in Derby commemorate the Giyarween by gathering last Sunday of every month at Dairyhouse Road. The members of gathering recite Salawat (i.e. Allahuma salli ala sayyidina wa maulana Muhammadiv wa ala aali sayyidina wa maulna muhammadiv wa barak was’sallam) for a specified time and then make invovation. Again invocation is along the same lines as mentioned previously and it ends with distribution of food (i.e. Salan/Roti, fruits, salad). On a youtube video the mehfil of Giyarweenh is being comemorated by speech of a Aalim and invocation and food part is same. All this substantiates that there is no precise or particular method involved in Giyarweenh rather it depends upon the people holding the gathering how to engage in it. In short the heart and soul of Giyarweenh is worship, charity, education and praising Prophet (sallallahu alayhi wa aalihi was’sallam). 5.3 - Best Advice Regarding Practice Of Geeyarweenh: Once a Deobandi brother bumped into me in a takeaway thinking of me as a Deobandi he greeted me with Salam and I responded with Wa Alayqum Salam. He initiated discussion about Mr Ashraf Ali Thanvi praising him. Upon realizing that he is Deobandi I informed him: ‘I am Sunni and not Deobandi.’ Changing tact he enquired about my opinion regarding innovation and my response was; one who innovates reprehensible innovation and those who follow it are sinful their good deeds will be rejected if they die upon innovation – they will enter hell as a result. He saw it as a perfect opportunity to snip the Geeyarweenh saying: - it is innovation, no evidence from Quran or Hadith and those who engage in this will go to hellfire due to their innovation. Upon hearing this, request was made that he come with me to my house so we can discuss and he can further educate me. The invitation was accepted gladly and he accompanied me to my home. We discussed various aspects of Giyarweenh it being good but he was admanant that it takes to hell fire. Then Allah (subhanahu wa ta’ala) opened my heart to; do you know what Giyarweenh is composed of? He seemed bit unsure how to answer this question so told him let me tell you what Giyarweenh is. So I recited Darood Sharif, Surah Fatiha, Surah Ikhlas, Sura Jinn, Surah Kawthar, Darood Sharif then made short invocation in which the reward of the worship was gifted to Ambiyah, Sahabah, Muslims, Awliyah, especially Shaykh Abdul Qadir Al Jilani (rahimullah alayhi ta’ala) and sought forgiveness for Muslims etc. Then said to him this is the Geeyarweenh. Do you think I will go to hell for this? He suddenly realized what he was arguing against. He was taken aback a bit and said this is not Giyarweenh this is invocation. I explained to him Geeyarweenh is people gathering on the 11th of Islamic month there is Quran recitation, poetry in praise of Prophet (sallallahu alayhi wa aalihi was’sallam), Nawafil, and accompanied by a speech and invocation and food distribution. He said all these practices are part of Deen of Islam there is nothing wrong with them. Why do you call it Geeyarweenh then? The answer to this question was that it is traditionally done on 11th of a Islamic month hence name Giyarweenh.[7] Coming to the point of narratingt his incident, best way to know what Giyarweenh is to actually be part of a mehfil. You don’t take part just be silent spectator and hear with your own ears what they read and do in this practice of Giyarweenh. Once you have experienced it in person, then ask your self; how does this earn one hell fire? 5.4 - Verdict On The Legality Of Geeyarweenh: Practice of Giyarweenh is essentially composed of various acts of worship, Sunnahs of Prophet (sallallahu alayhi wa aalihi was’sallam), serves as platform for religious education and encouraging good and warning against wrong. Supplication aspect of Giyarweenh is covered by the following verse of Quran: “And your Lord says, ‘Call upon Me; I will respond to you’. Indeed, those who disdain My worship will enter Hell [rendered] contemptible.” [Ref: 40:60] Can supplicating to Allah (subhanahu wa ta’ala) be the reason of a Muslim going to hellfire? Part of supplication in Giyarweenh is seeking forgiveness for the sins of Muslims who have passed away and Allah (subhanahu wa ta’ala) lists this has a quality of Saliheen: “And [there is a share for] those who came after them, saying; "Our Lord, forgive us and our brothers who preceded us in faith and put not in our hearts [any] resentment toward those who have believed. Our Lord, indeed You are Kind and Merciful." [Ref: 59:10] Will a Muslim go to hell for emulating the Sunnah of companions of Prophet (sallallahu alayhi wa aalihi was’sallam) – i.e. seeking forgiveness for our predecesors? Recitation of Darood Sharif, which is basicly a supplication in which Allah (subhanahu wa ta’ala) is invoked, requesting Him to send Salawat/blessings upon Prophet (sallallahu alayhi wa aalihi was’sallam), and this is sanctioned by following verse: “Allah sends His blessings on the Prophet and also His angels. O you who believe! send your blessings on him and (you should) greet him with the Islamic way of greeting.” [Ref: 33:56] Or will a Muslim go to hell for invoking Salawat (i.e. blessings- Darood Sharif) upon Prophet (sallallahu alayhi wa aalihi was’sallam)? Recitation of Quran is said to be worship according to Prophet (sallallahu alayhi wa aalihi was’sallam). Imam Bayhaqi in his Musnad narrates on the authority of Nuʿmān b. Bashīr that the Messenger of God (sallallahu alayhi wa aalihi was’sallam) said: “The most superior form of worship for my community is the recitation of the Qur’an.” Imam Daylami narrates on the authority of Hadhrat Abu Huraira (radiallah ta’ala anhu), that the Prophet (sallallahu alayhi wa aalihi was’sallam) said: “The most worshipful servant is the one who recites the Qur’an.”[8] Feeding of the people is one of the best qualities: “Narrated 'Abdullah bin 'Amr: A man asked the Prophet, "What Islamic traits are the best?" The Prophet said, "Feed the people, and greet those whom you know and those whom you do not know." [Ref: Bukhari, B74, H253] Will a Muslim who feeds another Muslim by contributes toward cost of food will he go to hell for this? 5.5 - Finale Argument Against Giyarweenh And Its Refutation: If you was just in your judgment and Allah (subhanahu wa ta’ala) had not sealed your heart with misguidance you would have answered; not, by Allah (subhanahu wa ta’ala), rather reward in paradise. If you said ‘not’ to the questions but still sent the Muslims to hell fire for Giyarweenh then sole justification is the label (i.e. Giyarweenh) is not sanctioned in Islam. Remember in Islam permissibility is judged based upon the content of a practice and not label of a practice. If labels determined permissibility then Bukhari/Muslim fail to satisfy your criteria and you are without essential source of Islamic knowledge. Without going to refutation, Giyarweenh based on what it is composed of is a praiseworthy Sunnah/Biddah for which there is reward. Those who followed it after its invention earned reward due Sunnahs of Prophet (sallallahu alayhi wa aalihi was’sallam) and sanctioned aspects of deen which consist of it. Conclusion: Like most common people you was unaware of the word Sunnah being used to mean innovation. You understood the word Sunnah to mean practice/way of Prophet (sallallahu alayhi wa aalihi was’sallam). Evidence established the word Sunnah has also been used to mean innovative way/practice of a rightly guided successors of Prophet (sallallahu alayhi wa aalihi was’sallam) namely Hadhrat; Abu Bakr, Umar, Uthman, Ali, Hassan (may Allah be pleased with them all). Also clearly words of Prophet (sallallahu alayhi wa aalihi was’sallam) establish reward for one who introduces into Islam a praiseworthy innovation and reward for those who follow this praiseworthy innovation and told of sinfulness of introducing bad Sunnah into Islam and its sins being equal for one who follows it. This also goes on to establish that Sunnah in the discussed Hadith does not mean Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam) but it means innovative practice/way. Coming to celebrating the birthday of Prophet (sallallahu alayhi wa aalihi was’sallam), the idea/concept of birthday celebration is Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam) but the method of employed Prophet (sallallahu alayhi wa aalihi was’sallam) and method employed at present Mawlad celebrations is not Sunnah.[9] Instead the method is composed of various Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam) hence rewarworthy. Giyarweenh, is neither Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam) but it is a Biddah/Sunnah but it is composed of various reward worthy acts from Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam).[10] Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi Footnotes: - [1] “He said: 'I urge you to fear Allah, and to listen and obey, even if (your leader) is an Abyssinian slave. After I am gone, you will see great conflict. I urge you to adhere to my Sunnah and the path of the Rightly-Guided Caliphs, and cling stubbornly to it. And beware of newly-invented matters, for every innovation is a going astray.'" [Ref: Ibn Majah, B1, H44] “No one will deviate from it after I am gone but one who is doomed. Whoever among you lives will see great conflict. I urge you to adhere to what you know of my Sunnah and the path of the Rightly-Guided Caliphs, and cling stubbornly to it. And you must obey, even if (your leader is) an Abyssinian leader. For the true believer is like a camel with a ring in its nose; wherever it is driven, it complies." [Ref: Ibn Majah, B1,H45] “He then said: I enjoin you to fear Allah, and to hear and obey even if it be an Abyssinian slave, for those of you who live after me will see great disagreement. You must then follow my Sunnah and that of the rightly-guided Caliphs. Hold to it and stick fast to it. Avoid novelties, for every novelty is an innovation, and every innovation is an error.” [Ref: Abu Dawood, B41, H4590] - [2] The heretics may argue; Khulafah ar-Rashideen followed the Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam) and Prophet (sallallahu alayhi wa aalihi was’sallam) instructed us to follow them because they are beacons of Prophetic Sunnah not because they innovate a Sunnah. Say to them; indeed Khulafah ar-Rashideen were the embodiment of Prophetic Sunnah and they are beacons of Prophetic Sunnah for those who came after them. Their knowledge and practice of Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam) guides Muslims toward the Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam). Yet this cannot be the reason for which Prophet (sallallahu alayhi wa aalihi was’sallam) said follow their Sunnah. Note, all the companions were embodiment and beacons of Prophetic Sunnah and this is why Allah (subhanahu wa ta’ala) states: “You are the best of peoples ever raised up for mankind.” [Ref: 3:110] Now if the embodying and being beacons of Prophetic Sunnah was the reason for which Prophet (sallallahu alayhi wa aalihi was’sallam) instructed to follow their Sunnahs then would it not be better to say; follow my Sunnah and the Sunnah of all my companions? It would be better to say follow my Sunnah and the Sunnah of all of my companions especially considering the fact that companions as whole represent all aspects of Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam) which the four/five cannot. Also if by saying; “Whoever among you sees that, then he must stick to my Sunnah and the Sunnah of the rightly guided Khulafa …” intention was that Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam) is followed then it would have been suffient to say, follow my Sunnah, or he would have said, follow my Sunnah and Khulafah who follow my Sunnah. Hence it is reasonable to conclude, Prophet (sallallahu alayhi wa aalihi was’sallam) did not say, follow my Sunnah and rightly guided Khalufah, due to their adherence to Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam). In reality he was instructing the Muslims to follow the praiseworthy Sunnahs/Biddahs that will eminate from rightly guided Khulafah. Footnote #3 quotes evidence from Ahadith which further strenths the position of Ahle Sunnah, read below. - [3] “He who introduced some good Sunnah in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect. And he who introduced some evil Sunnah in Islam which had been followed subsequently (by others), he would be required to bear the burden like that of one who followed this (evil practice) without their's being diminished in any respect.” [Ref: Muslim, B34, H6466] “Whoever initiates a good Sunnah that is followed, he will receive a perfect reward for that, and a reward equivalent to that of those who follow it, without that detracting from their reward in the slightest. And whoever introduces a bad Sunnah that is followed, he will receive the complete burden of sin for that, 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, H204] - [4] Note, worshiping Allah (subhanahu wa ta’ala) in ways which Prophet (sallallahu alayhi was’sallam) taught, such as engaging in invocation, recitation of Quran, performing optional prayers (i.e. Nawafil), circumambulating of Kabah (i.e. Tawaf), sacrificing a animal in the name of Allah (subhanahu wa ta’ala), and optional fasting. These are all acts of worship recognized by Shari’a of Prophet (sallallahu alayhi wa aalihi was’sallam). If anyone employs a act of worship which is not sanctioned and not deemed as an act of worship by Prophet (sallallahu alayhi wa aalihi was’sallam) and not in accordance with teaching of Islam then one has invented a reprehensible innovation and it is rejected. - [5] You are not to blame for this because in subcontinent words such as Nabi, Ummah, Sunnah are always used in technical/Shar’ri meaning and not in linguistic meaning. A non-Arabic speaking individual from Pakistan, uses these words as Nabi meaning teller of news [of Ghayb/Wahi], Ummah meaning nation [of Muslims], Sunnah in meaning of way/speech of Prophet (sallallahu alayhi wa aalihi was’sallam). Yet the Arabs use the words in lingusitic sense as well as technical/Shar’ri sense as well. Once a Somalian Salafi brother was talking in Arabic with another Somalian brother in a book shop. While browsing books I over heard him saying: “Nabi brought the parcel and I had to open the door …” Hearing that was enough, politely approached the brother and said; you know there is no Nabi after Prophet (sallallahu alayhi wa aalihi was’sallam). You have committed Kufr, please repent. He translated that he said: “Postman brought the parcel …”, and I requested him to say what he again, he did. Again I pointed out see, see, you said Nabi. He did his best to explain, brother we use nabi to mean one who delivers the message and in modern context it is used to mean postman. I repeatedly requested him to make repent from Kufr getting frustrated he left saying; death be upon you. Eventually, I realized the fault is with my understanding and not in his use of word. These things happen due to lack of knowledge and when we are corrected and when we realize our faults we should correct them. - [6] “The tradition mentioned above has also been transmitted by Abu Qatadah through a different chain of narrators. This version add: He said: Messenger of Allah, tell me about keeping fast on Monday and Thursday. He said: On it I was born, and on it the Qur'an was first revealed to me.” [Ref: Abu Dawood, B13, H2420] - [7] Commonly it is argued by Deobandi’s/Wahhabi’s that fixing of a date for a practice is one of reasons which determine a practice to be innovation. As a Muslim our response should be; we dispute with your claim therefore establish from Allah (subhanahu wa ta’ala) or to Prophet (sallallahu alayhi wa aalihi was’sallam) that fixing of time or date decides a practice to be innovation. They will never be able to substantiate their claim with evidence of Quran and Sunnah of Prophet (sallallahu alayhi was’sallam). - [8] I have been unable to trace a precise refference for these two Ahadith but can be found via Shaykh Google (rahimullah alayhi ta’ala). I do appologise for relying on Shaykh Google for this once – had no other alternative available. - [9] Part One: A jubilant heretic will be gloating thinking/saying; he killed his side by saying that – how can you not follow the Sunnah and innovate your own way? There is really no need for celebration, my un-friend. Part Two: This was Tandeeqi response, critical response, following would be Tehqeeqi response. Jihad is essential part of teaching of Islam and Prophet (sallallahu alayhi wa aalihi was’sallam) tought/demonstrated Jihad. He used sword, spear and other weapons available in his time, agree? Great, so Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam) is to fight with sword, spear, so is it only permissible to fight Jihad with the weapons he used and Sahabah used? See, even Muhammad bin Abdul Wahhab Al-Khariji used Biddah [weapons] to kill Muslims. You cannot use Biddah to kill the infidels in war, you have use Sunnah [weapons] otherwise you are distorting the religion of Islam – bringing innovation into Islam. See, now what your stupidity has done, you have made me apply your principle to your terrorist activities which you label -Jihad. Your end isn’t pretty, is it? Part Three: (1) If one adheres to Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam) – there is reward but if one leaves a Sunnah for another Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam) there is still reward. (2) If one leaves a non-fundamental Sunnah method of Prophet (sallallahu alayhi wa aalihi was’sallam) and adopts a innovated method composed of Sunnahs of Prophet (sallallahu alayhi wa aalihi was’sallam) to act on a prophetic Sunnah there is still reward.(3) If one leaves a Sunnah method of Prophet (sallallahu alayhi wa aalihi was’sallam) for something which is not Sunnah but the destination is another Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam) then there is still reward. (4) If one invents a Sunnah/Biddah and it is conceptually not a Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam) but it is composed of various Sunnahs, there is reward for this. Part Four: Note, all the following are ‘suppose if’ type to explain the mentioned principles in part three. (a) Suppose, Prophet (sallallahu alayhi wa aalihi was’sallam) drank milk every morning but once or twice drank water. A certain y drinks milk and one day decides to drink water. He has left a Sunnah for another Sunnah – he gets reward for following Sunnah. ( Suppose, y knows Prophet (sallallahu alayhi wa aalihi was’sallam) drank milk regularly and ocasionaly water but he also knows Prophet ate honey in the evening. So he pours water in the milk and adds honey to it, and drinks that in the morning with intention of emulating all three Sunnahs of Prophet (sallallahu alayhi wa aalihi was’sallam). He will get reward for all three Sunnahs of Prophet (sallallahu alayhi wa aalihi was’sallam) despite that he didn’t enact on one specific Sunnah but combined three. © Lastly, suppose y makes ghair-muqallid type of mini-Ijtihad. He reasons, purpose of using Siwak is to clean your teeth, improve oral hygiene.Tooth brush and toothpaste do the same, therefore it is permissible and it is reward worthy. If he had used Siwak and cleaned his teeth, he would have got reward for using Siwak [a Sunnah] and cleaning teeth [another Sunnah], so his reward would be two fold but by using tooth brush he gets reward for cleaning teeth but not for using the Sunnah tool. (d) Suppose, y preaches pure Tawheed on PalTalk and quotes Surah Ikhlas, no added sugar or anything else, just Surah Tawheed (i.e. Ikhlas). There is reward for him even though the concept of Dawah via internet did not exist in the time of Prophet (sallallahu alayhi wa aalihi was’sallam). So even though the tool being used is not Sunnah the end goal is, hence the reward. What has this all got to do with Mawlad celebrations, you ask! Part Five: I just explained you the principles which will help you to understand the answer. Hadith records Prophet (sallallahu alayhi wa aalihi was’sallam) commemorated his birthday [every Monday] by fasting. In other words, principle (1) in part three and part four’s section (a) do not apply to modern methods of comemmorating Mawlad Un Nabi (sallallahu alayhi wa aalihi was’sallam). Principle (2) and principle (3) in part three and section ( and section © in part four, fully apply to modern methods of commemorating birthday of Prophet (sallallahu alayhi wa aalihi was’sallam). Part Six: Since argument against use of modern weapons in Jihad was erected to point to fault of heretical methodology. It would be only appropriate to explain the correct position with regards to Jihad with modern weapons. Part three’s and part four’s principle three and section © refers to Jihad with modern weapons. Even though the weapons are not Sunnah the destination is, so there is one degree of reward. - [10] Footnote 9’s, part three’s, principle (4) and part four’s section (d) applies to this.