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اگر شیعہ سنی بن کر کسی سے نکاح کرے تو ایسے نکاح کا کیا حکم ہے ؟؟؟

Introduction: Muslims believe Prophet (sallallahu alayhi wa aalihi was’sallam) is Hadhir Nazir. The opponents of Islam assume that Muslims believe Prophet (sallallahu alayhi wa aalihi was’sallam) is Hadhir as well as Nazir on every spec of Earth. And this misconception has lead the opponents to present few rational arguments as refutation of Hadhri Nazir without even realising their argument does not apply to Islamic belief. So objective of this article is to explain what Hadhir Nazir mean and how Hadhir Nazir is to be understood. Meaning Of Hadhir Nazir And Its Application: Hadhir Nazir is employed instead of Shahid (i.e. witness). Hadhir is linguistically means present and means presence with a body, in line with creation’s characteristic – i.e. material and dimensions. Hadhir when it referrs to Jism (i.e. body) of RasoolAllah (sallallahua layhi wa aalihi was’sallam) then it is in literal/linguistical meanings – present with clay body. When it referrs to Ruh (i.e. soul) of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) then it referrs to presence of Ruh with material which Ruh is made (i.e. Noor). Nazir means seeing and it referrs to seeing of eyes. When Nazir is used for bodily eyes of Prophet (sallallahu alayhi wa aalihi was’sallam) then it is referring to sight dependent upon sunlight. When it is used for Rooh of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) then it is not it is not literal/lingustical but spiritual sight and this sight is dependent upon Noor from Allah (subhanahu wa ta’ala) and not sunlight. Also bare in mind Shahid is inclusive of hearing and even though hearing is not indicated linguisitcally in words Hadhir Nazir hearing should be implied by default. In context of Prophet (sallallahu alayhi wa aalihi was’sallam) supernatural and natural hearing of Jism (i.e. body) and Rooh (i.e. soul). Manner In Which One Can Be Shahid/Shaheed (Hadhir Nazir) : A person is Hadhir as far as his hands can reach and on the spot he is standing, or sitting, or resting on but he is Nazir at ranges beyond his physical reach. Therefore it would be accurate to say person is Hadhir in a place but Nazir as far his vision reaches or he can hear. Consider radar as an example it is present in a place – suppose Manchester Airport - yet it can track planes which are hundreds of miles from its physical location – suppose – France, Germany, and Spain. Even though the radar may not be at the place where the plane is currently flying but its capability of tracking the plane miles away would make it a ‘witness’. Witness in the sense; the information acquired from it will be trusted and will be used to make judgments for air traffic. Just as a actual witnesses testimony would be relied upon to make a judgment in court. Point is that a witness does not need to, and is not Hadhir, in every place with body. Rather being in close proximity to the event, or being in a position from where one can see/hear the events unfold is sufficient to be witness. And within limited capacity all living and hearing/seeing creatures are Hadhir Nazir (i.e. witness). In context of Prophet (sallallahu alayhi wa aalihi was’sallam) it means Prophet (sallallahu alayhi wa aalihi wa’sallam) is Hadhir where his body/soul is Hadhir and Nazir/Sami as far as he can see and hear. In context of belief of Hadhir Nazir this translates to; Prophet (sallallahu alayhi wa aalihi was’sallam) witnessing (i.e. seeing, and hearing) of good/bad deeds of all nations before his birth and witnessing of good/bad deeds of Muslim Ummah and Jinn/Mankind. For details please see following article; here. Conclusion: Linguistic meaning of Hadhir Nazir is present and observing. It is derivative of Shahid/Shaheed (i.e. witness) hence it would be inclusive of hearing. Hadhir Nazir have different meanings depending upon what it referrs to. It is not essential for a Hadhir Nazir (i.e. witness) to be Hadhir at every where with body. Rather presence at a location and observing the event unfold would be suffient to fullfill the criteria of a witness. Implication of which is that Prophet (sallallahu alayhi wa aalihi was’sallam) does not need to be present physically/spiritually all over the earth rather he can witness the deeds being at a location. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi

Introduction: Typically it is assumed that Muslims believe Prophet (sallallahu alayhi wa aalihi was’sallam) to be Hadhir Nazir with jismani (i.e. bodily) sense. But reality is Ahlus Sunnah believe him to be Hadhir Nazir in number of ways. And this article will shed some light on the details. Hadhir Nazir And Its Categories: Hadhir Nazir is another way of saying witness. Every kamil (i.e. perfect) witness in essences and attributes is Hadhir (i.e. present), Nazir (i.e. observing) and hearing. There are four ways in which Prophet (sallallahu alayhi wa aalihi was’sallam) is believed to be Hadhir Nazir: i) Nooraniyyah, ii) Roohaniyyah, iii) and Jismaniyyah. Nooraniyyah and Roohaniyyah involve continously witnessing deeds before and after birth. Jismaniyyah is connected with witnessing of the deeds by Prophet (sallallahu alayhi wa aalihi was’sallam) around him and supernaturally witnessing deeds of all of his Ummat to come till the day of judgment. Hadhir Nazir Nooraniyyah: Nooraniyyah, for lack of better word, means LIGHT. Please note, every Noor is visible light. Angels are Noor but not visible light and they are a form of light which cannot be detected and will never be detected with instruments. Nooraniyyah is referring to Haqiqat al-Muhammadiyyah – the reality of Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) – which according to scholars of Ahlus Sunnah and Hadith is; Noor of Prophet (sallallahu alayhi wa aalihi was’sallam) was the first creation created by Allah (subhanahu wa ta’ala). It was divided into four parts one was kept and other three were used to create the remaining creation. And in this sense the living and the dead matter [dead from our perception of life but in reality it is also alive and worships Allah subhanahu wa ta’ala] are all connected with their source [the Noor from where they were seperated]. Ulamah explain just as a limb is connected with body and body/soul knows what the limb does in the similar sense Prophet (sallallahu alayhi wa aalihi was’sallam) is connected with the creation and he was/is aware of actions of Jinn and mankind. As well as all the happenings in the universe. Hadhir Nazir Jismaniyyah: Jismaniyyah referrs to body (i.e. jism) of Prophet (sallallahu alayhi wa aalihi was’sallam) and is related to his earthly life. There are two types of witnessing: i) Natural, ii) and supernatural. Natural witnessing is seeing with eyes hearing with ears of events which take place around the person. Supernatural, as evidenced by Ahadith, is seeing all the good/bad actions of his entire Muslim Ummah during in his life time. Hadhir Nazir Roohaniyyah: Roohaniyyah is related to Ruh (i.e. soul) of Prophet (sallallahu alayhi wa aalihi was’sallam). It has two components: i) Before birth, ii) and after death. First -: Soul of Prophet (sallallahu alayhi wa aalihi was’sallam) existed after its creation and it observed the good/bad actions of all nations before birth of Prophet (sallallahu alayhi wa aalihi was’sallam). Allah (subhanahu wa ta’ala) while adressing Prophet (sallallahu alayhi wa aalihi was’sallam) about past events questions: Have you not seen? Did you not see? Ulamah have explained this is because soul of Prophet (sallallahu alayhi wa aalihi was’sallam) has seen good/bad actions of nations before his birth. And Allah (subhanahu wa ta’ala) refferences so Prophet (sallallahu alayhi wa aalihi was’sallam) can recall events so he can closely relate the verses to events which the verses referr to. Second -: It involves observing the deeds iia) of believing Ummah iib) and Ummah to which he was sent to guide – i.e. mankind. In the case of (iia) Rooh of Prophet (sallallahu alayhi wa aalihi was’sallam) without middle observes good/bad deeds and as evidenced by Ahadith angels also present to him good/bad deeds of his Ummah after his departure from earth. With regards to (iib) Prophet (sallallahu alayhi wa aalihi was’sallam) directly observes their good/bad deeds [just like the first group] because he has been sent to mankind as a witness (i.e. Shahid/Shaheed) which nessceiates witnessing of good/bad actions to be a truthful witness. Conclusion: Prophet (sallallahu alayhi wa aalihi was’sallam) is believed to be witness (i.e. Hadhir Nazir) over the actions of Jinn and mankind in three ways. Nooraniyyah is connected with being personally aware of deeds of mankind as one is aware of one’s limbs. Roohaniyyah is connected with witnessing of soul of Prophet (sallallahu alayhi wa aalihi was’sallam) of events before and after his birth and death. And Jismaniyyah is related to earthly life of Prophet (sallallahu alayhi wa aalihi was’sallam) where he ordinarily and supernaturally witnessed the good/bad deeds of his Ummah. Note the evidences for each is different and if Allah (subhanahu wa ta’ala) wills all three categories will be explained in light of relating evidences. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi

Introduction: Aqeedah of Hadhir Nazir is a disputed subject amongst the various factions of Muslims. A group of Muslims believe it is fully in accordance with teaching of Quran and Sunnah. The disbeleiving faction holds to position that it is against teaching of Quran/Sunnah and to believe in Hadhir Nazir is Kufr and major Shirk. And their this judgment is extremism and it only invalidates their own Islam. If Allah (subhanahu wa ta’ala) wills the legal rulings regarding disbeliever of Hadhir Nazir from Islamic perspective will be presented along side its status in Islamic theology. Being Sent As A Witness And It’s Implications and It’s Ruling: Allah (subhanahu wa ta’ala) has stated that Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) has been sent as Shahid (i.e. witness) in following verses: "O Prophet! Truly We have sent you as a Witness, a Bearer of Glad Tidings, and Warner." [Ref: 33:45] Fundamentally this verse means Prophet (sallallahu alayhi wa aalihi was’sallam) was sent as a hearing and seeing type of witness during his earthly life. And following verse without interpretative modifiers (i.e. other verses of Quran and Ahadith) fundamentally means Prophet (sallallahu alayhi wa aalihi was’sallam) was sent to people of his time as a hearing/seeing witness: "We have sent to you an apostle to be a witness concerning you, even as We sent an apostle to Pharaoh." [Ref: 73:15] In his earthly life’s context negating his hearing and seeing of his immediate surroundings would be Kufr. With interpretative modifiers these verses expand the hearing and seeing to Muslim Ummah and mankind. Fundamental requirement to be Muslim when these verses are quoted is to affirm hearing/seeing in limited sense. Status According To Islamic Scholarship: First and foremost it is important to point out that Hadhir Nazir related to Fadhail (i.e. merits) of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) and it is established by Zanni evidences. It is principle of Muhaditheen to employ Daif (i.e. weak) Ahadith for Fadhail along side fair and authentic Ahadith. And this is not to say that Hadhir Nazir is established from Daif Ahadith. Rather to point out that in principle even Daif Ahadith can be used. As such it is not part of fundamental creed and it is not from essentials of Islam. The Ruling For One Who Disbelieves: Therefore rejection of Hadhir Nazir will not expel a disbeliever from Islam. But it is established soundly and it is deemed valid teaching/belief by Jamhoor (i.e. majority) of Ummah regarding which Prophet (sallallahu alayhi wa aalihi was’sallam) said: “Abu Dhār (Allah be pleased with him) reported from the Prophet (Peace be upon him) that, “Two are better than one, and three better than two; so stick to the Jama'ah for verily Allah, Most Great and Glorious, will only unite my Ummah on guidance." [Ref: M.I.Ahmad, Al-Ansar, Abu Zar Al Ghaffari, H20776] “Anas bin Malik said: “I heard the Messenger of Allah say: ‘My Ummah will not unite on misguidance, so if you see them differing, follow the great majority.’” [Ref: Ibn Majah, B36, H3950] These two Ahadith instruct the Muslims to follow the majority. Therefore by virtue of majority holding to this belief of Hadhir Nazir it is further strenthened. And this majority is of Ahlus Sunnah Wal Jammah (i.e. people of Prophetic Sunnah and of group). And rejection of it therefore will lead to misguidance and expulsion Jammah into heresy. Conclusion: Belief that Prophet (sallallahu alayhi wa aalihi was’sallam) is hearing and seeing witness and had witnessed events (i.e. deeds) that had taken place before his birth. And continues to oberserve the deeds of Muslims and mankind is established from Zanni and Tafsiri evidences as such rejection of it is not Kufr and does not invalidate Islam of an individual who dispbelieves in it. But Prophet (sallallahu alayhi wa aalihi was’sallam) being sent as a witness means he was hearing and seeing the events taking place around him. Rejection of this results in natural meaning of being sent as Shahid and therefore it is Kufr and it would invalidate beliefe in Islam. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi.

Introduction: Allah (subhanahu wa ta’ala) has stated in Quran; Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) has been sent as a Shahid/Shaheed (i.e. witness). One sent as a witness is sent to witness with eyes/ears. And Prophet (sallallahu alayhi wa aalihi was’sallam) has been sent to mankind hence natural conclusion is that he witnesses deeds of entire mankind. Deobandis/Salafis believe he indeed is sent as a witness to mankind but does not see/hear the actions of mankind. In other words they believe he is witness but ascribe no quality to him which establish that he is witness. Its like believing Allah (subhanahu wa ta’ala) is Rabb (i.e. Lord) without qualities of Rububiyah. Or believing Allah (subhanahu wa ta’ala) is Khaliq (i.e. Creator) without believing He creates. Affirmation of word but without believing the natural meaning. Muslims believe in the word and its implications. And as result we believe Prophet (sallallahu alayhi wa aalihi was’sallam) fullfils the criteria which he needs to be a witness. To put it simply he sees and hears the actions of those whom he was sent as a witness – i.e. mankind. Heretical Reasoning For Their Belief: I had stated in a discussion: “Prophet (sallalahu alayhi wa aalihi was'sallam) is Shahid (i.e. witness) and a witness must posess two qualties; Hadhir (i.e. present phisically) as well as Nadhir (hearing, seeing). And without these qualities one can not be a truthful witness. Our belief is that Prophet (sallalahu alayhi wa aalihi was'sallam) is Hadhir in his heavenly resting place in Madinah ash'shareef but soul is able to move as soul of Musa (alayhis salam) was able to move from place to place while keeping touch with the body of Musa (alayhis salam) and Nadhir upon his Ummah. Ability of Hadhir Nadhir is a mojzaati qudrat which …” With regards to underlined a Deobandi brother with the name of Mustafvi wrote the following while discussing with me on topic of Hadhir Nazir: “It is true that your above mentioned two qualities have some weight but these two are not compulsory in all the cases. One can be a witness without being present physically and can give witness on the basis of his knowledge provided to him by some truthful and trustworthy.” [Ref: Mustafvi, Private Discussion, Publicised, Post 1.] Mustafvi brother in context of my evidences is attempting to argue that Prophet (sallallahu alayhi wa aalihi was’sallam) does not need to directly witness events as they happen rather he can/will bear witness upon being informed by truthful/reliable witnesses of his Ummah. This establishes hearing/seeing is not essential to be a witness rather receiving news of event is enough to bear witness. If Allah (subhanahu wa ta’ala) wills this position would be criticised within Shar’ri boundaries. Note arleady this quote was addressed in another response, here, and this response will focus another aspect. The Baseless Deobandi/Salafi Position: Neither Allah (subhanahu wa ta’ala) and nor the Messenger (sallallahu alayhi wa aalihi was’sallam) has stated in Quran or Sunnah that a witness is one who has been informed by another nor said witness can bear witness upon being informed by another. This principle of heretics is based on elevating their self to status of gods beside Allah (subhanahu wa ta’ala): “Have you seen the one who takes as his god his own desire?[1] Then would you be responsible for him?” [Ref: 25:43] And are worshiping their own whims and desires instead of submitting to Allah (subhanahu wa ta’ala). Making religion of Islam how they want it to be instead of making themselves into image of Islam. There is no evidence whatsoever which establishes or suggests - in Dunya or Aakhira - that if Zayd saw x y z happening and Zayd truthfully informs Amr of x y z then Amr would also become a witness of the event. Nor there is evidence which establishes or suggests - in Dunya or Aakhira - that Amr would be deemed as first hand witness due to receiving news from Zayd. Belief that Prophet (sallallahu alayhi wa aalihi was’sallam) will qualify to be a witness upon being told by his Ummatis can only be valid if the mentioned rule can be established from Quran and Sunnah. Witnessing Of No-Witness And Its Worth: Take the following scenario into account: Zayd has been accused of murder. Amr and Bakr hear the news from Khalid that Zayd has murdered Akhtar. Amr and Bakr are truthful and upstanding members of community. Amr and Bakr testify in court Zayd has killed Akhtar. Note the two witnesses criteria has been met by witnessing of Amr and Bakr. In court of Shari’a will Zayd receive capital punishment or any punishment due to witnessing of Amr and Bakr? Well in light of following the head of Zayd would role like a football: “One can be a witness without being present physically and can give witness on the basis of his knowledge provided to him by some truthful and trustworthy.” A intelligent person even with basic understanding of Islamic judicial system will know; Zayd will not be charged or punished because of Amr and Bakr’s testimony unless Khalid bear witness and then takes an oath [to fulfill the criteria of two witnesses] that he saw Zayd committ the murder. Amr and Bakr’s testimony is nill and void in murder case. Same scenario but different dispute, with addition of Uthman: Khalid and Uthman both saw the murder taking place. Khalid wasn’t aware that Uthman witnessed the murder and saw Khalid at the crime scene. Khalid denies being at the crime scene in court. Uthman claims Khalid also witnessed the murder. In this case Amr and Bakr can truthfully testify that Khalid informed them of the murder. In other words Amr and Bakr would be coroborating the account of Uthman. Once truth of matter is established that Khalid was afraid of bearing witness but he was witness. Supportive evidence of Amr/Bakr will establish Khalid was also witness to murder then Zayd will receive punishment. But Amr’s and Bakr’s witnessing to murder on account of being informed by Khalid is nill and void. Their testimony will only become cause for Khalid to be summoned by court to give testimony but it will not serve basis for judgment of murder case. Apart from following Deobandi/Salafi rule being completely and absolutely against the established procedures of Islamic legal system: “One can be a witness without being present physically and can give witness on the basis of his knowledge provided to him by some truthful and trustworthy.” This rule opens door injustice: Truthful/Trustworthy members of community end up believing in town gossip [and without verifying it] report the incident to police and when incident is presented to Qadhi they testify Akhtar stole x y z. The result would be Akhtar getting his hand chopped off. Firstly in this judgment Islamic requirements of eye-witnesses werent met. Secondly being truthful/trustworthy is not sole requirement for witnessing rather the fundamental requirement is witnessing the events with eyes/ears. Islamic judicial systems first requirement is witnessing and then truthfulness trustworthiness would be considered. Thirdly the victim of crime has to exist and his complain has to be genuine. Mere testimony of truthfull and trustworthy bearded Arabic speaking Tasbih rolling Muslims is not enough against another believer/disbeliever. Prophets Will Testify Against Their Own Nations: Truthful Prophets will testify in court of Allah (subhanahu wa ta’ala) that they delivered the message given to them but Allah (subhanahu wa ta’ala) will ask them to produce witness. It is recorded in Hadith that Prophet Nuh (alayhis salam) will testify in court of Allah (subhanahu wa ta’ala) that he delivered the message given to him by Allah (subhanahu wa ta’ala) to his nation. And his Ummah will negate this and Allah (subhanahu wa ta’ala) will ask Nuh (alayhis salam) to bring forth witness in his own defence: “Allah's Messenger said, "Noah will be brought (before Allah) on the Day of Resurrection, and will be asked: 'Did you convey the message of Allah?" He will reply: 'Yes, O Lord.' And then Noah's nation will be asked: 'Did he convey Allah's message to you?' They will reply: 'No warner came to us.' Then Noah will be asked: 'Who are your witnesses?' He will reply: 'Muhammad and his followers.' Thereupon you …” [Ref: Bukhari, B92, H448] The above Hadith only gives example of Prophet Nuh (alayhis salam) and his Ummah. In actuality Ummah f every Prophet will be questioned and every single one of them would deny reicieving the message from their Prophet and we the Muslims and Prophet (sallallahu alayhi wa aalihi was’sallam) will testify they delivered the message:“So how (will it be) when We bring from every nation a witness and we bring you (O Muhammad) against these (people) as a witness?” [Ref: 4:41]“And thus we have made you a just community that you will be witnesses over the people and the Messenger will be a witness over you. And We did not make the qiblah which you used to face except that We might make evident who would follow the Messenger from who would turn back on his heels. And indeed, it is difficult except for those whom Allah has guided. And never would Allah have caused you to lose your faith. Indeed Allah is, to the people, Kind and Merciful.” [Ref: 2:143] Please note these truthful and trustworthy Prophets of Allah (subhanahu wa ta’ala) are testifying in court of Allah (subhanahu wa ta’ala) that they have delivered the message given to them by Him. If following rule was true then wouldn’t Allah (subhanahu wa ta’ala) accept the testimony of His trustworthy and truthful servants:“One can be a witness without being present physically and can give witness on the basis of his knowledge provided to him by some truthful and trustworthy.” Allah (subhanahu wa ta’ala) asking His truthful and trustworthy servants the Prophets to produce a witness in support of their claim is suffient evidence to refute the invented innovated principle. There are roughly hundered twenty-four thousand Prophets/Messengers and this amounts to roughly same numbers of reasons why this principle is wrong. Conclusion: Brother Mustafvi’s statement is completely without basis. There are no textual evidences which support bearing witness without seeing/hearing the event. Islamic legal system will not use the testimony of two truthful witnesses who haven’t seen the events to which they bear witness even if they claim they have been informed by two more first hand witnesses. And the greatest evidence against brother Mustafvi’s understanding is witnessing of Prophets against their own nations and Allah (subhanahu wa ta’ala) demanding witness from them. If truthful/trustworthy person bearing witness was legitimate concept then who would be more truthful/trustworthy then the Prophets? But despite their truthful/trustworthiness Allah (subhanahu wa ta’ala) will not accept their testimony and will demand witnesses to coroborate his testimony. Alhasil this concept of brother Mustafvi is invalid and against established teaching of Islam. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi Footnotes: - [1] “Then Allah tells His Prophet that if Allah decrees that someone will be misguided and wretched, then no one can guide him except Allah, glory be to Him: “Have you seen him who has taken as his god his own vain desire?” Meaning whatever he admires and sees as good in his own desires becomes his religion and his way.” [Ref: Tafsir Ibn Kathir, 25:43]

Introduction: Muslims believe Allah (subhanahu wa ta’ala) sent Prophet (sallallahu alayhi wa aalihi was’sallam) to Jinn and mankind as a hearing/seeing type of Witness. The opponents who disbelieve use various indirect evidences of Quran/Hadith and present a reasoned argument in attempt to discredit this Islamic teaching. They reason on account of verses of Quran, or this Hadith; if he was Hadhir Nazir then x, y and z took place and Prophet (sallallahu alayhi wa aalihi was’sallam) did nothing to reveal he knows what will happen or prevent it from happening. Therefore he was not Hadhir Nazir, or in other words, he was not sent to Jinn/mankind as a hearing/seeing type of witness. A Demonstration Of One Such Argument: The heretic element states, Hafsa (radiallah ta’ala anha) and Aysha (radiallah ta’ala anha) schemed to prevent Prophet (sallallahu alayhi wa aalihi was’sallam) spending more time with his wife Zaynab (radiallah ta’ala anha) by saying the can smell strong odour of Honey/Mimosa from him. If Prophet (sallallahu alayhi wa aalihi was’sallam) was Hadhir Nazir then he would have witnessed that his wives had made this plan. There are many such arguments invented to refute witnessing of Prophet (sallallahu alayhi wa aalihi was’sallam). Potential Arguments Against Hadhir Nazir Number In Thousands: There are potentially thousands of such arguments which can be generated against Islamic creed of Prophet (sallallahu alayhi wa aalihi was’sallam) being sent to Jinn and mankind as a hearing/seeing type of witness. A Muslim can devote life time arguing and counter-arguing on this point alone if correct methodology isn’t taught. And none should be involved so deeply into the topic where every objection, every argument, every point has to be refuted of opponents of Islam, so they may believe. Instead correct Islamic teaching should be taught followed by principle to follow in the next section. Building Case For Principle -: Plurals, We, Us, Our: We Muslims believe in Tawheed of Allah (subhanahu wa ta’ala), here, and believe He is Wahid (i.e. the One) as indicated by the following verse: “Say: He is Allah, the One.” [Ref: 112:1] Despite this there are many verses of Quran where plurals, We, Our, and Us are used by Allah (subhanahu wa ta’ala) for Himself: “Who believe in the unseen, establish prayer, and spend out of what We have provided for them.” [Ref: 2:3] “And if you are in doubt about what We have sent down upon Our Servant then produce a surah the like thereof and call upon your witnesses other than Allah, if you should be truthful. “ [Ref: 2:23] “And they wronged Us not - but they were wronging themselves.” [Ref: 2:57] On basis of these evidences someone argues: If Allah (subhanahu wa ta’ala) was the Only One God then plurals would not have been used. Instead Allah (subhanahu wa ta’ala) is One supreme God and all other gods indicated by We, Our, Us are His subordinates. Is this valid argument against monotheism of Islam? And will you reject the established teaching of Islam and believe his distortion? No! Building Case For Principle -: Knower Of Unseen And Apparent: We Muslims believe Allah (subhanahu wa ta’ala) is knower of Ghayb and Shahadah and this is established by many verses. Here just one is being quoted: “Say, "O Allah, Creator of the heavens and the earth, knower of the unseen and the witnessed, You will judge between your servants concerning that over which they used to differ." [Ref: 32:6] A ‘true Muwahid’ of Salafism argues, Allah (subhanahu wa ta’ala) is not aware of Ghayb (i.e. hidden/unseen) and Shahadah (i.e. apparent/witnessed). He basis his logic on the following verse:“’And what is that in your right hand, O Moses?’ He said, ‘It is my staff; I lean upon it, and I bring down leaves for my sheep and I have therein other uses.’" [Ref: 20:17/18] And reasons He enquired what was in hand of Musa (alayhis salam). And Prophet Musa (alayhis salam) too believed Allah (subhanahu wa ta’ala) didn’t know what was in his hand and what function it played in his life so he educated Allah (subhanahu wa ta’ala). If Allah (subhanahu wa ta’ala) had known He would not have enquired. And if Prophet Musa (alayhis salam) believed Allah (subhanahu wa ta’ala) knew he would not have informed Allah (subhanahu wa ta’ala) and educated Him about its functions. And then he goes on to reinterpret the verse, knower of unseen and the apparent, in context of revelation and in context of historical event which resulted in revleation of verse, and says this verse does not mean that Allah (subhanahu wa ta’ala) is knows all past present future. Will your belief based on the literal, apparent, clear emphatic meaning of verse be refuted: “Say, "O Allah, Creator of the heavens and the earth, knower of the unseen and the witnessed, You will judge between your servants concerning that over which they used to differ." And will you believe in his Taweel? No! Because the explicit cannot be negated by reasoned argument derived from implicit evidence. Building Case For Principle -: Angel Informs About Stages Of Embrio: Muslim believe Allah (subhanahu wa ta’ala) is fully aware of all that is happenings which is established from following evidence. Allah (subhanahu wa ta’ala) states: “And with Him are the keys of the Ghayb (i.e. hidden, unseen); none knows them except Him. And He knows what is on the land and in the sea. Not a leaf falls but that He knows it. And ...” [Ref: 6:59] They keys of Ghayb are five mentioned in the following verse and one is knowledge of what is in the womb: “Indeed, (i) Allah has knowledge of the Hour (ii) and sends down the rain (iii) and knows what is in the wombs. (iv) And no soul perceives what it will earn tomorrow, (v) and no soul perceives in what land it will die. Indeed, Allah is Knowing and Acquainted.” [Ref: 31:34] All that in the whomb is Ghayb therefore according to following verse Allah (subhanahu wa ta’ala) knows Ghayb of womb: “Say, "O Allah, Creator of the heavens and the earth, knower of the unseen and the witnessed, You will judge between your servants concerning that over which they used to differ." [Ref: 32:6] A person believes Allah (subhanahu wa ta’ala) knows what is in the womb because the angel appointed by Him on it informs Him. He quotes the following Hadith as proof of his belief: “Narrated Anas bin Malik: The Prophet said, "At every womb Allah appoints an angel who says, 'O Lord! A drop of semen, O Lord! A clot, O Lord! A little lump of flesh.’ Then if Allah wishes (to complete) its creation, the angel asks, (O Lord!) Will it be a male or female, a wretched or a blessed, and how much will his provision be? And what will his age be?' So all that is written while the child is still in the mother's womb." [Ref: Bukhari, B6, H315] And then he reasons, if Allah (subhanahu wa ta’ala) was able to hear/see what is in the womb the angel would not inform Him of each stage. Therefore Allah (subhanahu wa ta’ala) only knows what is in the womb because the apointed angel informs of it. Based on his belief, Hadith, and the reasoning question needs to be asked: Is his belief authentically supported by evidence of Quran and Hadith? And will you believe in his Taweel? No! Building Case For Principle -: Witnessing Of Deeds By Allah: Suppose true Salafi Muwahid believes, Allah (subhanahu wa ta’ala) only knows Ghayb when he is informed by events of Ghayb by angels. He quotes the following Ahadith: “… Why do you fast on Monday and Thursday, while you are an old man? He said: The Prophet of Allah used to fast on Monday and Thursday. When he was asked about it, he said: The works of the servants (of Allah) are presented (to Allah) on Monday and Thursday.” [Ref: Abu Dawood, B13, H2430] “Those are two days in which deeds are shown to the Lord of the worlds, and I like my deeds to be shown (to Him) when I am fasting." [Ref: Nisa’i, B22, H2360] He interprets all verses of Allah (subhanahu wa ta’ala) knowing Ghayb and being Alim Ul Ghayb (i.e. Knower of Ghayb) in light of Allah (subhanahu wa ta’ala) being informed by angels. He argues if Allah (subhanahu wa ta’ala) knows Ghayb by Himself then why would the angels present to Him the record of deeds! Only reasonable and justified understanding is that Allah (subhanahu wa ta’ala) Himself and directly does not know what Jinn and mankind are engaged in therefore angels present to Him the record of deeds. And will you believe in his Taweel when it is evident from following verse Allah (subhanahu wa ta’ala) sees our actions: “Say, "Make no excuse - never will we believe you. Allah has already informed us of your news. And Allah will observe your deeds and His Messenger; then you will be taken back to the Knower of the unseen and the witnessed, and He will inform you of what you used to do." [Ref: 9:94] One word answer: No! Principle Cause Of Rejection Of Reasoned Arguments: Amongst the Islamic Scholars universally accepted principle is: Any belief or practice emphatically indicated by Quran or Hadith cannot be invalidated/refuted by a reasoned argument derived from indirect evidence. Always the clear text of Quran or Hadith will supercede any belief/practice supported by implied argument. Prophet Of Allah Sent As A Shahid/Shaeed: Allah (subhanahu wa ta’ala) states: "We have truly sent thee as a witness, as a bringer of glad tidings, and as warner." [Ref: 48:8] "O Prophet! Truly We have sent thee as a witness, a bearer of glad tidings, and as a warner." [Ref: 33:45] In another verse Allah (subhanahu wa ta’ala) states Prophet (sallallahu alayhi wa aalihi was’sallam) has been sent as a hearing/seeing type of witness – like of which was sent to Pharaoh: “We have sent to you an apostle to be a witness concerning you even as We sent an apostle to Pharaoh." [Ref: 73:15] And Prophet (sallallahu alayhi wa aalihi was’sallam) is sent to mankind: “… concise but comprehensive in meaning; I have been helped by terror (in the hearts of enemies): spoils have been made lawful to me: the earth has been made for me clean and a place of worship; I have been sent to all mankind and the line of prophets is closed with me.” [Ref: Muslim B4, H1062] Therefore he was sent as a witness upon mankind – of his time and to come. In another verse Prophet (sallallahu alayhi wa aalihi was’sallam) will be brought as a witness against nations that preceded him: “How then (will the sinners fare on judgment day) when We shall bring forward witnesses from within every community, and bring thee as witness (i.e. Shaheed) against them?” [Ref: 4:41] Indicating he was witnessed the deeds of nations before him. Based On Indirect Evidence Presenting Reasoned Arguments: Unfortunately the anti-Islam element employs reasoned arguments to challenge and refute the Islamic belief of; Prophet (sallallahu alayhi wa aalihi was’sallam) being sent to mankind as a hearing/seeing type of Shahid (i.e. Hadhir Nazir). It should be impressed upon them: Explicitly stated belief/practice cannot be invalidated/refuted by reasoned argument based on implicit evidence. Only way the explicitly stated belief/practice can be invalidated/refuted is if same belief/practice is abrogated with verse of Quran or a Hadith. And if you claim belief; Prophet (sallallahua layhi wa aalihi was’sallam) being sent to Jinn/mankind as a hearing/seeing type of Shahid was abrogated then burden of proof is upon the claimant to establish his claim with backing of Quran/Hadith and scholarly evidences. Conclusion: Reasoned arguments can be presented to undermine the very foundation of Islamic belief. Such arguments should not be utilised and cannot be taken seriously when they contradict explicitly stated teachings of Islam. At times a convincing explanation can be given to refute the implied argument but when such explanation cannot be forwarded due to lack of textual evidences even then there are no proper grounds to reject a Islamic belief established from explicit text of Quran/Hadith. Some arguments presented against witnessing of Prophet (sallallahu alayhi wa aalihi was’sallam) may fall into this category but belief of Hadhir Nazir should be held with confidence because a reasoned argument derived from implicit evidence cannot refute emphatic text of Quran/Hadith. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi

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

Introduction: Muslims believe Prophet (sallallahu alayhi wa aalihi was’sallam) has been sent as a Shahid/Shaheed in meaning of hearing/seeing type of witness. The opponents of Islam reject and argue against this belief on account that witnessing does not require him to be first hand witness. Rather Prophet (sallallahu alayhi wa aalihi was’sallam) can bear witness without being an actual witness. They believe Prophet (sallallahu alayhi wa aalihi was’sallam) will bear witness on judgment day upon being informed by members of his Ummah. To substantiate their position they quote various evidences which indicate person/people bearing witness without having to see/hear anything of the event. This short article, if Allah (subhanahu wa ta’ala) wills, will expose the error of their methodology and in-appropriateness of their evidence. Two Types Of Witnessing: There are two types of events to which a Muslim can bear witness, the external and the internal. External witnessing involves sight/sound and it involves an event being heard/seen by an individual. And then this individual bears witness in court recollecting from memory what was seen and heard. The second type, the internal, witnessing is based on knowledge. Knowledge derived from senses, other then eye/ear, without external event, which involves ability of self assessment and then declaration of what was found internally. Situational Appropriate Witnessing: First type of witnessing - or external – involves yourself/another, and always involves an event unfolding, visually/audibly, which you/another can see/hear. This type of witnessing requires being first hand witness to bear truthful witness in court of law and in this context the greatest court of law, aka judgment day. And it is connected with crime/sin and punishment aspect of law of Allah (subhanahu wa ta’ala). And the one who does not meet this criterion is not truthful witness. The second type - internal - witnessing involves no audible/visual event, nor it involves another person, it is strictly about one’s oneself. And the type of witnessing involves personal belief to which none can be witness with their eyes/ears. The one who can bear witness about his own belief/faith is the person’s self. Abdul Wahid cannot bear witness about the true state of belief of Abdullah. He can bear witness to what Abdullah declares. The true knowledge of belief/faith of Abdullah, only Allah (subhanahu wa ta’ala) and Abdullah know. The internal type of witnessing is for declaring personal belief, and it cannot be used, and is not used in criminal trials. Hadhir Nazir And The Two Types Of Witnessing’s: Prophet (sallallahu alayhi wa aalihi was’sallam) will bear witness regarding the actions of his Ummah and the actions of previous nations on judgment day as established in the Quran and Ahadith. And as per rule the type of witness required is - external witness - one who is has heard/seen the events as a first hand witness. Any witnessing of - internal witness – is not acceptable because individual/people are bearing witness about their personal beliefs/convictions which they have. Conclusion: In Islam there are two types of witnessing’s, a type which is related to court, crime, and punishment. And this witnessing requires one bearing witness about actions/events does so after audibly or visually witnessing the details of events. In context of court - bearing witness when person has not seen/heard the events, but has bore witness after being informed by another, such a person is not truthful witness. One who bears witness of his inner belief/faith, does so based on the first hand knowledge, which none can have other than the person, making the statement. And such witnessing is not and was never binding in court. The required type of witnessing for ciminal activity and for punishment is first hand witnessing. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi

بعد از سلام عرض ہے کہ مجھے شیعہ رافضیوں کے مستند اور معتبر عبارات درکار ہے جن میں کھلا کفر یا گمراہی ہو حوالہ کے ساتھ چاہئے ۔۔میرا ایک دوست جو شیعہ ہے مگر وہ بے چارہ شیعت کی غلازت سے انجان ہے اور کہتا ہے کہ اگر میں مندرجہ ذیل لوگوں یا کتابوں سے صحیح عبارات دیکھادوں تو وہ اہلسنت قبول کر لیگا۔۔۔۔ ان نے اپنے ۳ علامہ کے نام اور ۲ کتابوں سے نام دیئے ہیں۔ شیعہ علماء امام الخوئی آیت اللہ سیستانی امام خمینی کتابیں توضیع المسائل تحفۃ العوام (کسی بھی جلد سے)۔ نوٹ:۔اس کے علاوہ اور بھی معتبر عبارات بمع حوالہ دے کر میری مدد کرے۔۔۔۔ اللہ رب العزت اس کے اور ہمارے حق میں بہتر کرے اور اسے حق پر لائے اور استقامت عطا کرے۔۔۔آمین یا رب العالمین

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